Columbia  ©nitiem'tp 


LIBRARY 


/  I  >vmx/v   ~     /  "w^  c/e^  60 


.0^ 


COMPENDIUM 


OF   THE 


THEOLOGICAL  AND  SPIRITUAL  WRITINGS 


OF 


EMANUEL    SWEDENBORG: 

A  SYSTEMATIC  AND   ORDERLY  EPITOME  OE  ALL   HIS 

RELIGIOUS   WORKS; 

SELECTED   FROM   MORE  THAN  THIRTY    VOLUMES, 
AND   EMBRACING  ALL   HIS 

FUNDAMENTAL  PRD^CIPLES,  WITH   COPIOUS  ILLUSTRATIONS 

AND  TEACHINGS. 

WITH  AN  APPROPRIATE  INTRODUCTION. 
PREFACED    BY 

A  FULL  LIFE  OF  THE  AUTHOE; 

WITH 

A  BRIEF  VIEW  OF  ALL  HIS  WORKS  ON  SCIENCE,  PHILOSOPHY,  AND  THEOLOGY. 

SECOND    THOUSAND. 

"  There  are  five  classes  of  those  "who  read  my  -writings.  The  first  reject  them  entirely,  because  they 
are  in  another  persuasion,  or  because  they  are  in  no  faith.  The  second  receive  them  as  scientifics, 
or  as  objects  of  mere  curiosity.  The  third  receive  them  intellectually,  and  are  in  some  measure  pleased 
with  them,  but  whenever  they  require  an  application  to  regulate  their  lives,  they  remain  'where  they  were 
before.  The  fourth  receive  them  in  a  persuasive  manner,  and  are  thereby  led,  in  a  certain  degree,  to 
amend  their  lives  and  perform  uses.     The  fifth  receive  them  with  deUght,  and  confirm  them  in  theii 

lives."  —  SWEDENBOKG. 

BOSTON: 

CROSBY   AND  NICHOLS,   AND    OTIS   CLAPP. 

^EW    YORK:    PARTRIDGE    AND    BRITTAN ;    FOWLERS    AND    WELLS. 

PHILADELPHIA:    LIPPINCOTT,  GRAMBO,  AND   COMPANY. 

CINCINNATI :    TRUMAN  AND  SPOFFORD. 

185  4. 


TO    THE    PUBLIC. 


The  design  of  this  Work  is,  to  exhibit,  in  a  condensed  form,  the  Life  and 
Writings  of  the  most  wonderful  man  that  ever  lived.  The  developments  of  the 
present  age  and  day  make  this  a  most  timely  production.  The  great  objection  to 
the  reading  of  Swedenborg  has  hitherto  been,  that  his  Writings  are  too  voluminous. 
Here  is  the  substance  of  more  than  Thirty  Volumes  comprised  in  one,  so  far  as  it 
could  be  done  even  in  so  large  a  volume,  with  the  fullest  Life  of  the  Author  that 
has  ever  been  published. 

■  As  a  man  of  Science,  and  a  Philosopher  of  Natm-e,  as  a  SEER  and  Theolo- 
gian, and  as  a  Philosopher  of  spirit,  it  is  now  generally  conceded  that  he  has  the 
most  liberal  demands  upon  the  Reason  and  Faith  of  our  common  Humanity ;  and  it  is 
certainly  a  desideratum  to  have,  in  one  volume,  a  COMPENDIUM  of  so  vast  and 
wonderful  an  Author.  But  read  the  Tables  of  Contents,  and  see  the  interesting 
and  all-important  subjects  of  which  he  treats. 


The  following  is  an  explanation  of  the  abbreviated  titles  of  the  works  referred  to  in  this  Compenditjm. 


A.  C.     .    .  Arcana  Ccelestia. 

A.  E.     ...  Apocalypse   Explained 

A.  R.    .    .    .  Apocalypse  Revealed. 

T.  C.  K.    .    .  True  Christian  Religion. 

H.  H.    ...  Heaven  and  Hell. 

D.  L.  W.  .    .  Divine  Love  and  Wisdom. 

D.  P.     ...  Divine  Providence. 

C.  L.    ...  Conjugial  Love. 

E.  U.    ...  Earths  in  the  Universe. 
b.  L.    ...  Divine  Love. 

D.  W.  .    .    .  Divine  Wisdom. 

S.  S Doctrine   concerning    the    Sacred 

Scriptures. 


L. .    .  .    Doctrine  of  the  Lord. 

D.       ....     {Decalogue)  DOCTRINE    OF  LIFE. 

C Doctrine   of  Charity. 

F. Doctrine  of  Faith. 

H.  D.    .    .    .    Heavenly  Doctrine. 

D.  J.     .  Brief  Exposition  of  the    Doctrines 

Of  the  New  Jerusalem. 
L.  J. .    .        .    Last     Judgment.  —  L.    J.    contin..    Last 

Judgment  Continued. 
I.  S.  B.     .        Nature  of  Influx  between  Soul  and 

Body. 
W.  H.   .    .    .    Concerning  the  White  Horse,  iier.xix. 
S.  D.     ...    Spiritual  Diary.* 


*  It  should  be  remarked,  in  respect  to  the  quotations  from  the  "  Spiritual  Diary,"  that  this  work  is  not  considered  the  same 
authority  as  the  other  writings  of  Swedenborg,  being  a  posthumous  publication,  without  the  author's  sanction.  It  is  evidently  a 
record  of  his  private  spiritual  experience  as  it  occurred  from  day  to  day,  and  appears  to  be  the  first  brief  notes  and  groundwork, 
from  which  he  afterwards  constructed  his  more  matured  and  authorized  works.  If  there  are  errors  in  it,  they  are  generally  sup- 
posed to  be  corrected  in  his  authorized  publications.  See  another  note  respecting  the  Diary,  Compendium,  numbers  1139,  1140.  U 
should  be  well  remembered  that  the  whole  of  the  Diary  was  written  before  the  Last  Judgment,  which  may  serve  to  explain  some 
otherwise  obscure  passages  in  it. 


Entered,  according  to  Act  of  Congress,  in  the  year  1854, 

By  CROSBY   &  NICHOLS, 

In  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetts. 


PEEFACE   TO   THE  LIFE. 


An  attempt  is  here  made  to  present  a  fuller  ac- 
count than  any  yet,  of  the  Life  and  Writings  of 
the  most  extraordinary  man  who  has  ever  lived. 
He  was  a  man  who  has  evidently  done  as  much, 
to  say  the  least,  to  benefit  humanity,  though  not 
yet  appreciated  because  of  the  hio^h  sphere  in 
which  he  labored,  as  any  of  the  world's  most  illus- 
trious benefactors.  We  are  aware,  when  we  speak 
thus,  that  we  shall  not  gain  credence  m  many  a  mind. 
Let  truth  and  time,  then,  speak  for  themselves, 
Swedenborg  is  evidently  the  most  unknown  man 
of  the  world.  There  is  more  to  learn,  and  less 
learned,  of  his  voluminous  and  interminable  wis- 
dom, than  the  superficial,  yea,  than  the  scientific 
and  philosophic  of  this  world,  are  by  any  measure 
aware  of.  And  it  is  a  pleasing  contemplation  at 
this  day,  to  see  a  manifestly  popular  and  growing 
desire  to  know  more  of  the  great  Philosopher  and 
Seer  of  the  latter  ages,  than  can  be  found  in 
Cyclopsedian,  Biographical,  and  Theological  Dic- 
tionaries, most  of  which  bear  false  witness  against 
him  and  his  doctrines.  He  is  still  regarded  by 
many,  as  an  insane  visionary,  or  somnambulic 
dreamer ;  a  very  learned  and  good  man,  but  de- 
ranged on  the  subject  of  Theology.  Others,  and 
their  number  is  now  largely  increasing,  are  be- 
ginning to  regard  him  as  a  man  of  true  spiritual 
enlightenment,  of  enlarged  ideas  of  God,  of  Na- 
ture, and  of  the  Spiritual  Spheres,  but  still  far 
from  correct  in  many  of  his  principles  and  teach- 
ings. Still  another  class,  though  as  yet  but  small, 
have  a  right  appreciation  of  his  noble  genius  and 
mission. 

It  is  perhaps  useless,  to  say  in  this  Preface  to  a 
Life  and  Writings  which  will  speak  for  them- 
selves, that  he  is  unquestionably  the  most  tran- 
scendent human  luminary  that  has  ever  yet  snone 
upon  our  dark  world.  Even  in  Science  and  Philos- 
ophif,  he  nobly  strode  a  century  before  his  time, 
and  his  works  evince,  not  of  course  without  minor 
errors,  an  intuitional  and  decided  anticipation  of 
many  of  the  more  recent  discoveries.  He  was  a 
man,  "  take  him  for  all  in  all,"  who  was  the  most 
marvellously  girted  of  any  of  the  sons  of  earth, 
both  on  the  sides  of  nature  and  of  spirit.  He 
combined  them  both  in  his  God-given  grasp,  and 
there  can  be  no  question,  were  it  not  for  his  theo- 
logical character,  by  which  many  are  yet  held 
from  his  scientific  works,  that  he  would  at  this 
day  take  a  foremost  rank  in  some  of  the  most  ab- 
struse departments  of  natural  physics  and  philoso- 
Ehy.  His  discoveries  and  teachings  in  Geology, 
lineralogy,  Botany,  Natural  History,  Animal  and 
Human  Physiology,  Chemistry,  Crystallography, 
Mathematics,  Mechanics,  Astronomy,  and  Natural 
Philosophy,  show  how  deeply  the  world  is  indebted 


to  the  labors  of  this  "Great  Humble  Man,"  in 
whose  works  on  these  interesting  subjects  can  be 
found  the  seeds  or  principles  of  all  that  is  known 
of  the  Essences,  Forms,  Powers  and  Uses  of 
Universal  Matter;  and  how  far  he  was  in  advance 
of  Bacon,  Leibnitz,  Newton,  La  Place,  Kepler, 
Herschel,  Cuvier,  or  any  other  man,  as  a  theorist 
and  author ;  and  at  the  same  time  perfectly  free 
from  all  jealousies  and  animosities  growing  out  ol 
any  of  them,  as  to  who  should  be  the  greatest  in 
the  Kingdoms  of  Nature.  It  may  be  said  of  him, 
most  truly,  that  "  he  set  one  foot  of  the  compass 
of  truth  in  God,  and  with  the  other,  swept  all 
oreation,  both  animate  and  inanimate."  And  this 
is  particularly  true,  when  we  consider  him  as  the 
Seer,  Theologian,  and  Philosopher  of  spirit. 

In  the  present  work,  we  have  aimed  at  a  fuller 
presentation  of  him  as  a  man  of  Science  and  Phi- 
losophy, than  can  be  found  in  any  other  Biography ; 
and  this  not  only  for  the  purpose  of  showing  the 
perfectly  irrational  character  of  those  charges 
against  him  as  a  mere  visionary,  void  of  a  solid  un- 
derstanding, and  how  the  world  is  mistaken  in 
one  of  her  greatest  sons  ;  but  also  for  the  purpose 
of  showing  how  well  prepared  he  was,  in  all  the 
natural  knowledge  which  man  could  then  acquire, 
for  that  sacred  office  to  which  he  was  at  last 
called,  as  the  illuminated  Teacher  of  the  New 
Church. 

But  from  the  character  of  this  Work,  being 
more  of  a  compilation  than  an  original  composi- 
tion, we  here  make  one  acknowledgment  for  all, 
of  indebtedness  to  the  various  Biographers  of 
Swedenborg,  especially  to  Wilkinson  and  Rich  ; 
also  to  various  minor  publications,  such  as  the 
"  Intellectual  Repository,"  "  New  Jerusalem  Mag- 
azine," and  other  works.  We  would  gladly  have 
given  the  usual  credit,  passage  by  passage,  for 
the  many  extracts  we  have  made  ;  but  as  the  first 
part  of  the  work  was  made  up  before  it  was  con- 
templated to  publish  it  as  a  Prefix  to  this  "Com- 
pendium "  of  his  writings,  it  would  be  very  diffi- 
cult now  to  refer  to  the  many  sources,  for  the  par 
ticular  page  of  each  publication  quoted  fr;>m. 
And  as  the  extracts  from  the  Biographies  abcve 
referred  to,  involve  so  much  that  is  drawn  from  a 
common  source  and  from  each  other,  particularly 
from  the  "Documents  concerning  the  Life  and 
Character  of  Swedenborg,"  therefore,  for  all  suffi- 
cient purposes,  we  have  chosen  to  give  this  gen- 
eral credit.  But  where  long  extracts  occur,  which 
are  characterized  by  the  author's  peculiar  mode 
of  thinking,  we  have,  nevertheless,  with  the  ex- 
ception of  the  first  part  above  referred  to,  given 
the  particular  credit  as  usual. 

COMPILER. 
(3) 


350419 


CONTENTS   OF   THE  LIFE. 


FABT  I. 

rioE 

swedenborg,  the   philosopher    of 

Nature, 5 

Travels  and  first  Publications,         .         .       8 

The  Principia, 14 

Theories  of  Gravitation,  .  .  .16 
The  Planetary  System,  .         .         .17 

Magnetic  Spheres,  .         .  .         .21 

Philosophy  of  the  Infinite,  and  the  Inter- 
course between  Soul  and  Body,  .         .     23 
Travels,  and  Remarks  on  Political  and 

Religious  Institutions,  .         .         .25 

Economy  of  the  Animal  Kingdom,  .     26 

The  Blood  and  the  Spirituous  Fluid,  .  28 
Brains,  Heart  and  Lungs,  .  .  .33 
Posthumous  Tracts,         .         .  .         .33 

The  Animal  Kingdom,  .  .  .  .35 
Miscellaneous  Works.      Their  Character 

and  Tendency,  .  .  .  .  .40 
Woi-ship  and  Love  of  God,  .  .  .42 
Swedenborg's  Style,  .  .  .  .44 
Philosophic  and  Scientific  Genius, .         .     45 


PART  n. 

S"WEDENBORG,  THE  SeER,  THEOLOGIAN, 

AND  Philosopher  of  Spirit,  .     48 

Inward  Breathings,  and  other  Indications 

of  a  Spiritual  Constitution,  .         .     49 

Opening  of  Swedenborg's  Spiritual  Sight,     51 
Swedenborg's  Divine  Call,      .         .         .56 
First  Preparations  for  his  new  Mission,  .     57 
The  Arcana  Coelestia,     .         .         .         .58 

Executed  Criminals,       .         .         .         .62 

The  Last  Judgment,       .         .         .         .63 

Heaven  and  Hell,  ...  .65 

Earths  in  the  Universe, .         .         .         .67 

Doctrine  of  the  New  Jerusalem,     .         .     68 
Spiritual  Sight.     Immanuel  Kant,  .         .     69 
Spiritual  Intercourse,      .         .         .         .70 

Spiritual  Foresight,         .         .         .         .72 

Political  Principles  and  Deliberations,     .     72 
Sight  of  a  Death.     Contribution  to  Sci- 
ence, ......     74 

Doctrine  of  the  Lord,    .         .         .         .74 

Divine  Love  and  "Wisdom,      .         .         .75 
The  Sacred  Scripture,    .         .         .         .76 

Faith,  Life,  and  Providence,  .         .         .78 

Spiritual  Diary, 78 

Apocalypse,  .         .         .         .         .         .79 

Meeting  with  Dr.  Beyer,         .         .         .79 
Apocalypse  Revealed,    .         .         .         .80 

Travels,  Anecdotes,  &;c.,         .         .         .81 
Kant's  Inquiries,    .  .  .         .         .83 

Visit  from  Virgil.     Deceased  King,        .     84 
Conjugial  Love,     .         .         .         .         .86 

Christ's  Power  ;ver  all  Flesh,         .         .88 


Doctrines  of  the  New  Church,  and  Com- 
mencement of  Persecution,          .         .  88 
Intercourse  between  the  Soul  and  Body,  91 
Persecution,  and  Defence  of  his  Opinions,  92 
Spiritual  Phenomena.     The  Insane  and 
Idiotic,       ......  94 

Offering  to  Science.  Journey  to  Amster- 
dam. An  Evening  at  Copenhagen,  .  95 
Our  Opinions  follow  us  into  the  next  Life,  97 
Testimonies  to  Spiritual  Intercourse,  .  97 
True  Christian  Religion,  .  .  .98 
Mental  Peculiarities.  Last  Sickness,  .  99 
His  Connection  with  Rev.  John  Wesley,  100 
Close  of  his  Earthly  Life,      .         .         .  101 

PART  m. 

Personal  Testimonies  and  Anecdotes,      .  103 
Phenomena  of  Spiritual  Intercourse,       .  105 

Anecdotes,  &;c., 106 

Diet,      .......  108 

Sleep, .109 

Conversation,       •   .         .         .         .         .109 
Peculiarities,  .         .         .         .         .109 

Habits  and  Manners,      .         .         .         .110 
Editions  of  the  Bible  made  Use  of  by 

Swedenborg,       .         .         .         .         .-Ill 
Character, Ill 


PART  IV. 

Concluding  Reflections,  .... 
Qualifications  for  his  sacred  Office, 
Testimony  of  Oberlin,    .... 
Children's  Questions  answered. 
Opening  of  Religions  and  Superstitions,  . 
Opening  of  History  and  Science,    . 
Harmony  or  Union,        .         .         .  "^ » . 
The  Philosophers  are  the  Mystics,.      '  . 
Swedenborg  wanted,       .         .         .        < 

APPENDIX. 

The  Familiar  Spirit,      .         .         .         .. 

Octonary  Computus,       .         .         .         . 

First  public  Advertisement  of  Sweden- 
borg's Writings,  .... 

First  Reception  of  the  Writings  of  Swe- 
denborg,    ...... 

Notice  of  the  London  Monthly  Review,  . 

Extract  from  the  Commencement  of  Wil- 
kinson's Biography,    .         .         .         . 

Testimony  of  Professor  Gorres, 

Extract  from  the  Memoir  by  Rev.  0. 
Prescott  Hiller, ..... 

Testimony  of  the  late  Rev.  John  Clowes, 

A.M., 

I  The  New  Church, 

(4) 


112 
112 
113 
116 
116 
118 
119 
119 
120 


123 

123 

124 

126 
126 

126 
127 

127 

128 
128 


LIFE    AND    WRITINGS 


OF 


EMANUEL  SWEDENBOEG. 


PART  I. 

SWEDENBOEG,  THE   PHILOSOPHER  OF 
NATURE. 

1.  Emanuel  Swedenbouc  was  born  at 
Stockholm,  the  capital  of  Sweden,  January 
29,  1688.  He  was  the  third  child,  and  the 
second  son,  of  seven  children.  His  father. 
Dr.  Jesper  Swedberg,  was  for  several  years 
chaplain  of  a  regiment  of  cavalry,  but  was 
finally  made  Bishop  of  Skara,  in  \Vest  Goth- 
land, and  also  superintendent  of  the  Swedish 
Lutheran  churches  in  London,  Eng.,  and  Penn- 
sylvania, U.  S.,  their  location  in  this  country 
being  about  the  Delaware,  and  their  station 
in  Philad(;l|)hia.  He  was  a  man  of  consider- 
able learning  and  abilities,  free  from  bigotry 
and  sectarianism,  and  bore  an  excellent  pri- 
vate and  public  cliaracter.  It  is  said  that  one 
of  the  family  came  to  America  and  settled  in 
Canada.  The  bishop  mentions  in  his  diary, 
"  that  he,  his  wife,  and  all  his  children,  except 
Catharina,  were  born  on  a  Sunday." 
*  2.  The  character  of  this  prelate  stood  high 
in  Sweden;  his  voice  was  heard  on  great  occa- 
sions, whether  to  reassure  the  people  under 
the  calamity  of  battle  or  pestilence,  or  to  re- 
buke the  vicious  manners  of  the  upper  classes, 
or  the  faults  of  the  king  himself;  he  labored 
with  constant  and  vigorous  patriotism  to  rouse 
the  public  spirit  of  the  country  for  useful  and 
CJu'istian  objects.  Swedenborg's  parentage 
and  home  were,  therefore,  happy  omens  of 
his  future  life  ;  he  was  brought  up  with  strict 
but  kindly  care ;  was  carefully  educated  by 
his  father  in  all  innocence  and  scientific  learn- 
ing; and  enjoyed  the  opportunities  afforded  by 
tlie  sphere  and  example  of  family  virtues,  ac- 
complishments, and  high  station,  with  which 
he  was  surrounded. 

3.  The  only  record  we  have  of  his  child- 
hood is  in  a  letter  which  he  wrote  late  in  life  to 
Dr.  Beyer.  "  With  regard  to  what  passed  in 
the  earliest  part  of  my  life,  about  which  you 
wish  to  be  informed :  from  my  fourth  to  ray 
tenth  year,  my  thoughts  were  constantly  en- 
grossed by  reflecting  on  God,  on  salvation, 
and  on  the  spiritual  affections  of  man.  I 
often  revealed  things  in  my  discourse  which 


filled  my  parents  with  astonishment,  and  made 
them  declare  at  times,  that  certainly  the  an- 
gels spoke  through  my  mouth. 

4.  "  From  my  sixth  to  my  twelfth  year,  it 
was  my  greatest  delight  to  converse  with  the 
clergy  concerning  faith ;  to  whom  I  often  ob- 
served, that  charity  or  love  is  the  life  of  faith, 
and  that  this  vivifying  charity  or  love  is  no 
other  than  the  love  of  one's  neighbor;  that 
God  vouchsafes  this  faith  to  every  one ;  but 
that  it  is  adopted  by  those  only  who  pi-actise 
that  charity.  I  knew  of  no  other  faith  or  be- 
lief at  that  time,  than  that  God  is  the  Creator 
and  Preserver  of  nature  ;  that  he  endues  man 
with  understanding,  good  inclinations,  and 
other  gifts  derived  from  these.  I  knew  noth- 
ing at  that  time  of  the  systematic  or  dogmatic 
kind  of  faith,  that  God  the  Father  imputes 
the  righteousness  or  merits  of  his  Son  to 
whomsoever,  and  at  whatever  times,  he  wills, 
even  to  the  impenitent.  And  had  I  heard  of 
such  a  faith,  it  would  have  been  then,  as  now, 
perfectly  unintelligible  to  me." 

5.  This  information  from  Swedenborg  him- 
self shows  at  how  early  a  period  he  was  pene- 
trated with  that  theological  reform  which  is 
all  in  all  in  his  latest  writings ;  and  when  to 
this  it  is  added,  that  his  sayings  at  the  time 
were  so  extraordinary  that  his  parents  used  to 
declare  that  "  the  angels  spoke  through  his 
mouth,"  we  see  how  deeply  were  the  prepara- 
tions laid  for  that  spiritual  and  mental  condi- 
tion which  his  mature  years  were  to  present. 

G.  In  the  sequel  we  shall  have  to  point  out 
some  psychological  peculiarities  that  occurred  at 
"  his  morning  and  evening  prayers  "  during  his 
tender  years ;  but  at  present  we  only  note  how 
free  his  father  had  left  his  mind  of  Lutheran 
dogmas,  and  how  much  his  future  course  wns 
indebted  to  this  early  respect  which  the  Bishojf 
paid  to  his  son's  independence.  Reared  as 
he  was  under  a  strict  ecclesiastic,  it  is  surpris 
ing  that  up  to  his  twelfth  year  he  knew  notli- 
ing  of  "  the  plan  of  salvation,"  whether  it  argute 
his  own  inability  to  learn  it,  or  his -father's 
disbelief  in  it,  or  the  omission  of  the  latter, 
from  whatever  motives,  to  teach  it  to  his  son. 
Dr.  Swedberg,  however,  was  a  serious  and 
earnest  man,  and  under  date  of  April,  1729, 
he  thus  writes  of  the  subject  of  our  memoir  : 

(5) 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


"  Emanuel,  my  son's  name,  signifies  '  God 
with  us'  —  a  name  which  should  constantly 
remind  him  of*  the*  nearness  of  God,  and  of 
that  interior,  holy,  and  mysterious  connection, 
in  which,  througli  faith,  we  stand  with  our 
good  and  gracious  God.  And  blessed  be  the 
Lord's  name !  God  has  to  this  hour  indeed 
been  with  him  ;  and  may  God  be  further  with 
him,  until  he  is  eternally  united  with  Ilim  in 
his  kingdom." 

7.  It  may  be  mentioned  here,  aLso,  that  the 
father  of  Swedenborg  had  an  evident  natural 
tendency  to  a  faith  in  the  supernatural  charac- 
ter of  many  of  the  occurrences  of  this  life. 
"  Several  of  Bishop  Swedberg's  works," 
saya  Sandel,  "  seem  to  show  a  tendency  to 
behold  in  certain  events  a  species  of  prophetic 
indications."  The  bishop  was  particularly 
pleased  to  inform  himself  of  supernatural  ap- 
pearances, one  of  which  he  recorded  in  his 
works,  and  also  wrote  an  account  of  it  to  the 
Bishop  of  Bristol  in  1710,  wherein  he  said, 
that  "  its  truth  was  certain,"  and  had  been 
confirmed  by  the  personal  inquiries  of  Field 
Marshal  Count  Steinbock.  He  ended  his  let- 
ter to  the  bishop  thus :  "  I  am  not  inclined 
myself,  and  would  be  far  from  persuading  any 
one,  to  credulity  and  superstition.  But  may 
not  the  all-wise  God,  in  all  ages,  think  it  ne- 
cessary, by  extraordinary  instances,  to  fix 
upon  the  minds  of  mankind  some  signal  im- 
pressions of  his  overruling  power,  and  of  the 
truth  of  his  holy  gospel  ?  "  More  may  come 
out  on  this  head,  when  Bishop  Swedberg's 
Autobiography  is  published.  Here,  also,  we 
may  see,  in  part,  the  prepared  foundation  for 
the  genius  of  the  son. 

8.  The  subject  of  this  memoir,  from  his  ear- 
liest childhood,  was  reraai'kable  for  his  great  dil- 
igence and  usefulness  ;  while  every  thing  in 
him  tended  to  mature  his  mind  in  knowledge. 
His  private  character,  from  youth  to  man- 
hood, was  altogether  irreproachable.  At  the 
University  of  tjpsala,  in  Sweden,  he  received 
such  an  education  as  was  calculated  to  form 
his  character  to  virtue,  industry,  and  sohd 
learning ;  particular  attention  being  given  to 
those  branches  of  science  that  were  to  consti- 
tute his  chief  occupation  ;  such  as  mineralogy, 
the  languages,  mathematics,  and  natural  philoso- 
phy. Thus  he  began  his  career,  as  a  practical 
mechanician  and  engineer,  in  the  deepest  study 
of  the  mathematics  and  general  physics. 

y.  In  1709,  at  the  age  of  twenty-one,  he 
took  his  degree  of  Doctor  of  Philosophy,  for 
which  occasion  he  published  an  Academical 
Dissertation,  consisting  of  select  sentences  from 
Seneca,  and  Publius  Syrus,  the  Mimic ;  giv- 
ing parallel  aphorisms  and  passages  from 
Erasmus,  Scaliger,  and  other  writei's,  and  il- 
lustrating them  with  his  own  comments.  This 
work  is  a  ])roof  of  his  acquaintance  with  the 
best  classical  writers,  at  an  early  period  of 
life,  and  of  the  tendency  of  his  miiiJ  to  dwell 
on  higher  subjects.     It  was  ded.<..ated  to  his 


father,  in  language  expressive  of  the  most  re 
spectful  and  affectionate  regard.  The  work 
displays  superior  scholarship,  precocious  judg- 
ment, and  a  style  of  classic  purity,  which  ob- 
tained for  him  great  praise,  and  which  was  indi- 
cated, at  the  time,  by  the  dedication  to  him  of 
a  Greek  Poetic  Eulogy,  in  the  following 
words :  "  To  Emanuel  Swedenborg,  a  youth 
of  distinguished  genius,  and  illustrious  both  by 
his  birth  and  the  glory  of  his  erudition,  when 
he  published  his  '  Dissertation  and  Comments 
on  the  Maxims  of  Publius  Syrus,  and  others.'" 
In  the  same  year  he  published  a  metrical 
Version  of  the  Twelfth  Chapter  of  Ecclesias- 
tes,  which  is  much  admired  for  its  spirit,  ele- 
gance, and  poetic  feeling.  This  was  succeed- 
ed, in  1710,  by  his  Ludus  Ileliconius,  &c.,  a 
collection  of  miscellaneous  poems  in  Latin, 
among  which  is  an  excellent  ode,  in  celebra- 
tion of  a  great  victory,  gained,  principally,  by 
undisciplined  troops,  under  Steinbock,  over 
their  Danish  invaders.  The  following  is  a 
translation  of  it :  — 

"  Lulled  be  the  dissonance  of  war  —  the  crash 
Of  blood-stained  arms  —  and  let  us  listen  now 
To  sweetest  songs  of  jubilee.     From  harp 
And  thrilling  lyre,  let  melodies  of  joy 
Ring  to  the  stars,  and  every  sphere  of  space 
Glow  with  th'  inspiring  soul  of  harmony. 
Phoebus  applauds,  and  all  the  muses  swell 
Our  glory  on  their  far-resounding  chords. 
Well  may  the  youthful  poet  be  abashed, 
Who  sings  such  mighty  enterprise,  —  his  theme 
So  great,  so  insignificant  his  strain  !  — 
Let  Europe  boast  of  Sweden  —  in  the  North, 
South,  East,  and  West,  victorious.  —  Round  the 

Pole 
The  seven  Triones  dance  exultingly. 
While  Jove  the  Thunderer  sanctions  his  decree, 
Never  to  let  the  hyperborean  bear 
Sink  in  the  all-o'erwhelming  ocean  stream ; 
For  when  in  the  wave  he  bathes  his  giant  limbs, 
'Tis  but  to  rise  more  proudly.     Even  now 
The    fertile   Scandia  wreathes   her   brow  with 

flowers, 
And  Victory's  trophies  glitter  over  Sweden. 
The  God  of  battles  smiles  upon  our  race, 
And  the  fierce  Dane  sues  for  our  mercy  :  — Yea, 
The  troops  insidious  Cimbria  sent  against  us, 
Lie  scattered  by  a  warrior  young  in  arms. 
Though  Swedish  Charles,  our  hero  King's  afar 
In  Russian  battles,  his  bright  valor  fills 
The  heart  of  Steinbock  —  the  victorious  one  ;  — 
These  names  of  Charles  and  Steinbock,  like  a 

spell. 
Created  armaments,  and  hurled  pale  fear 
Among   our   foes.  —  Steinbock !  thy  red   right 

hand 
Hath  smitten  down  the  spoiler ;  and  in  thee 
Another  Charles  we  honor,  and  rejoice 
To  hail  tliee  hero  of  thy  grateful  country. 
Bind  the  triumphal  laurel  round  thy  brow  ; 
Such  chaplet  well  becomes  tlie  invincible : 
Ascend  thy  chariot  —  we  will  fling  the  palms 
Before  thee,  while  the  peal  of  martial  music 
Echoes  thy  high  celebrity  around. 
Hadst  thou  in  olden  times  of  fable  lived, 
I  had  invoked  thee  as  a  demigod. 
Behold  how  gbtteringly  in  northern  heaven 
Thy  star  exults  :  the  name  of  Magnus  fits 


LIFE  AND  WRITINGS  OF  EMxYNUEL  SWEDENBORG. 


Both  it  and  thee,  inseparably  linked  : 

In  thee,  the  grenius  of  the  Nortii  expands, 

And  all  the  virtue  of  thy  ancestry 

Illustrates  thee.     Chief  of  our  gallant  chiefs  — 

Too  gallant  for  a  song  so  weak  as  mine  — 

Oh  !  could  their  names  enshrined  in  monuments 

Appear,  how  would  the  eyes  of  Sweden  kindle 

To  read  them !     Coronets  of  gold  for  thee 

Were  all  too  little  recompense  ;  —  hereafter, 

A  crown  of  stars  is  all  tliine  own.     The  foe 

Lies  broken  by  thy  force  and  heroism  : 

Numerous   as   Denmark's   sands  they  came  — 

how  few 
Returned  —  their  princes  and  their  soldiery 
Repulsed  with  scorn,  while  shuddering  horror 

hung 
Upon    their    flight  —  Jove's    thunderstorms   as- 
sailed 
Their  bands  of  treachery,  daylight  was  eclipsed 
In  thickest  clouds,  and  the  pure  cause  of  God 
And  patriotism  triumphed.     Ay,  the  cause 
Of  Sweden's  royalty,  which  Denmark  strove  — 
How  vainly  —  to  despoil.     Our  king  perceived 
Their  rising  hatred  ;  poets  were  forbid 
To  sing  his  praise  —  his  praise  beyond  compare : 
For  this,  in  sooth,  the  land  was  steeped  in  blood ; 
Even  for  this,  the  fire  and  sword  laid  waste 
Our  native  soil.     Then  let  each  w;irrior  bind 
Tlie  laurel  chaplet,  and  the  bard  exult 
O'er  slaughtered  rebels.     For  the  destiny 
Of  Cliarles  shall  yet  awake  the  Muse's  hymns. 
Ah,  soon  return.  —  Oh,  monarch  of  our  love ! 
Oh!  Sun  of  Sweden,  waste  not  all  thy  light 
To  illume  the  crescent  of  the  Ottomans  ; 
Thy  absence  we  bewail,  wandering  in  glooms 
Of  midnight  sorrow  —  save  that  these  bright  stars 
That  lead  us  on  to  victory,  still  console 
Thy  people's  hearts,  and  bid  them  not  despair." 

10.  The  poems  of  Swedenborg  (.lis[)1ay  fancy, 
but  a  controlled  imagination.  If  we  may  con- 
vey to  the  English  reader  such  a  notion  of 
Latin  verses,  they  remind  one  of  the  Pope 
school,  in  which  there  is  generally  some  theme 
or  moral  governing  the  flights  of  the  muse. 
Under  various  forms,  they  hymn  the  praises 
of  patriotism,  love,  friendship,  and  filial  regard, 
and  they  love  mythological  clothing.  It  is 
noteworthy  that  we  find  so  methodical  a  phi- 
losopher as  Swedenborg  making  courteous 
passes  with  the  muse,  as  though  to  acknowledge 
the  truth  and  import  of  immortal  song.  Still 
his  effusions  were  hardly  more  than  a  polite 
recognition  of  poetry,  that  sweeter  and  weaker 
eex  of  truth ;  for  to  call  Swedenborg  himself 
a  great  poet,  as  Count  Ilopken  has  done,  is 
blind  and  undiscriminating.  He  did  indeed 
weave  great  poetry  at  last,  but  it  was  by  the 
order  and  machinery  of  a  stupendous  intelli- 
gence, and  poetry  so  produced  is  not  proper 
poetry  but  reason,  —  is  not  female  but  mascu- 
line truth. 

11.  There  is  not,  however,  a  poem  in  this 
collection,  more  beautiful  than  the  academi- 
cal dissertation,  which  assumes  the  pious  and 
humble  form  of  an  epistle  to  his  father.  It  is 
not  in  rhythm  indeed,  but  there  is  the  poetry  in 
it,  which  is  so  often  vainly  sought  in  measured 


syllables.  As  a  double  proof  of  the  filial 
respect  which  attached  Swedenborg  to  his 
|)arent,  and  the  tender  care  which  that  parent 
had  lavished  on  his  education,  it  possesses  an 
interest  which  fairly  entitles  it  to  a  place  in 
our  memoir. 

"  To  my  most  beloved  parent,  Jesper  Swedberg, 
Doctor  of  Theology,  and  venerable  Bishop  of  the 
diocese  of  Skara,  with  feelings  of  the  utmost 
veneration  and  love  :  — 

"  As  there  is  nothing  more  sacred  and  delight- 
ful than  to  follow  the  steps  of  our  ancestors  and 
parents,  and  especially  those  in  wliich  we  may 
imitate  as  well  as  honor  their  example,  I  experi- 
ence no  small  pleasure  and  delight  in  dedicating 
these  first  fruits  of  my  studies  and  labor  to  that 
beloved  parent,  through  whose  paternal  kindness 
and  guidance  my  mind  was  first  trained  in  piety, 
knowledge,  and  virtue.  May  I  grow  up,  with  in- 
creasing years,  in  the  imitation  of  those  deeds 
which  have  covered  the  name  of  iny  parent  with 
honor  and  celebrity ;  and  resemble  Thee,  O 
Father,  while  I  emulate  thy  literary  accomplish- 
ments !  How  much  joy  did  I  experience  when  I 
beheld  thee  present  to  witness  my  first  appearance 
in  public  !  and  what  more  suitable  opportunity 
could  I  desire  for  thee  to  witness  the  nascent, 
feeble  abilities  of  thy  son,  humbly  endeavoring  to 
imitate  the  genius  and  talents  which  have  shone  so 
resplendently  in  thee  ?  when  thou  didst  behold, 
with  an  eye  full  of  parental  love  and  complacency, 
the  studies  to  which  thou  didst  so  tenderly  prompt 
me  and  guide  me  in  my  childhood  and  youth,  daily 
brought  to  greater  maturity.  Accept,  therefore, 
Avith  a  propitious  smile,  these  first  fruits  of  my 
public  otfering  as  a  debt  of  filial  gratitude  and  of 
love.  Accept,  O  excellent  parent,  this  humble 
offering,  the  fruit  of  thy  paternal  kindness,  which 
derives  whatever  it  may  possess  of  merit  and  of 
usefulness  from  thy  paternal  care  and  solicitude  in 
my  behalf.  If  I  were  but  permitted  on  tiiis  occa- 
sion to  celebrate  thy  praises,  I  should  consider  no 
labor,  no  exertion  too  much  in  commemorating  the 
merits  thou  hast  deserved  of  thy  family  and  thy 
country  ;  but  as  I  know  that  thou  wouldst  rather 
enjoy  the  tacit,  filial  regard  and  veneration  of  thy 
son,  than  have  thy  praises  proclaimed  by  the  voice 
of  applause,  or  the  trumpet  of  fame,  I  will  also 
obey  thee  in  this  ;  and  I  will  only  say  that  as  often 
as  1  approach  the  throne  of  mercy,  and  bend  my 
knees  in  the  presence  of  Almighty  God,  that  my 
heart  is  penetrated  with  the  most  lively  emotions, 
when  the  prayer  is  uttered  for  thy  health,  welfare, 
and  happiness.  To  God,  therefore,  the  Greatest 
and  Best,  I  pour  forth  my  grateful  thanks  that  thy 
life  has  been  hitherto  so  mercifully  spared  ;  and 
as  thy  age  is  now  advancing  with  rapid  strides, 
and  its  venerable  signs  begin  to  appear  in  tliy 
hoary  locks  and  furrowed  brow,  I,  witii  many 
others,  sincerely  pray  that  thy  life  may  be  pro- 
longed, and  tliat  tliy  declinuig  years  may  be  blessed 
with  health  and  peace.  Spared  to  our  heartfelt 
wishes,  may  thy  years  be  extended  beyond  those 
of  thy  children.  To  adopt  the  fervent  exclama- 
tion of  the  old  Romans,  —  '  Dt  nostris  annis  Tihi 
Jupiter  augeat  annos,^  May  Heaven  lengthen  thy 
days  even  at  the  expense  of  ours.  This,  dearest 
Father,  is  the  prayer  of  thy  most  dutiful  and 
obedient  son, 

"  Emanuel  Swedberg." 


8 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


Travels  and  first  Publications.  1 

12.  Swedenborg's  collegiate  period  having 
thus  closed,  at  the  age  of  twenty-one  or  twenty- 
two,  according  to  the  usual  custom  of  his  day, 
he  commenced  his  travels,  by  taking  ship  to 
London  ;  during  which  excursion,  he  relates, 
in  a  letter  to  his  brother,  the  following  adven- 
tures that  befell  him. 

"  On  the  voyage,  my  life  was  in  danger  four 
times :  first,  on  some  shoals  towards  which  we 
were  driven,  until  within  a  quarter  of  a  mile  of 
the  raging  breakers,  and  we  thought  we  should 
perish.  Afterwards  we  were  chased  by  some 
Danish  pirates,  sailing  under  French  colors ;  and 
it  was  with  difficulty  we  escaped  them  :  the  next 
evening,  we  were  fired  into  by  a  British  vessel, 
which  mistook  us  for  the  pirates  ;  but  providential- 
ly, we  did  not  suffer  much  damage.  Lastly,  in 
London  itself,  I  was  exposed  to  a  more  serious 
danger.  While  we  were  entering  the  harbor, 
some  of  our  countrymen  came  in  a  boat  to  us,  and 
persuaded  me  to  go  with  them  immediately  into 
the  city.  Now  it  was  known  in  London,  that  an 
epidemic  was  raging  in  Sweden,  and  therefore,  all 
that  arrived  from  there,  were  forbidden,  on  pain  of 
death,  to  leave  their  ships  for  six  weeks  after  their 
arrival :  so  I,  having  transgressed  this  law,  came 
very  near  being  hanged,  and  was  only  freed,  on 
condition,  that  if  any  Swede  attempted  the  same 
thing  again,  he  should  not  escape  death." 

Thus  was  manifest  the  watchfulness  and  pro- 
tecting care  of  Providence,  to  preserve  the 
young  man  alive,  for  it  was  not  possible  that  his 
stupendous  labors  could  be  thus  spared  from  the 
world. 

13.  After  spending  a  year  in  London  and 
Oxford,  he  says  in  another  letter,  — 

"  I  went  to  Holland,  and  saw  its  chief  cities. 
At  Utrecht  I  tarried  a  long  time,  while  Congress 
was  sitting,  and  Ambassadors  were  gathering  from 
nearly  all  tlie  Courts  of  Europe.  Thence  I  went 
into  France,  passing  through  Brussels,  &c.,  to 
Paris.  Here,  and  at  Versailles,  I  spent  a  year ; 
then  I  went  by  public  coach  to  Hamburg,  and 
thence  to  Ponicrania  and  Greefswalde,  where  I 
remained  some  time,  while  Charles  the  Twelfth 
was  coming  from  Bender  to  Stralsund.  When  the 
siege  began,  I  departed  in  a  small  vessel,  together 
with  a  lady  by  tiie  name  of  Feif ;  and  by  Divine 
Providence  was  restored  to  my  own  country,  after 
more  than  four  years'  absence." 

14.  During  this  journey,  he  appears  to 
have  composed  a  small  volume  of  Fables  and 
Allegories,  in  Latin  Prose,  under  the  title  of 
*'  The  Northern  Muse,"  sporlin'j  icith  the 
deeds  of  Heroes  and  Heroines,  aftei'  the  man- 
ner of  Ovid.  They  shadow  forth  the  virtues 
and  exploits  of  certain  Scandinavians  ;  or,  as 
he  calls  them,  "  kings  and  great  people." 
This  work  was  published  in  1715,  at  the  age 
of  twenty-seven,  and  in  the  same  year,  his 
Oration  on  the  return  of  Charles  XII.  I'rom 
Turkey.  In  this  work  there  is  evidence  of 
an  acute  faculty  of  observation,  of  consider- 
able power  of  fancy  and  humor,  and  especial- 
ly of  a  regard  to  the  forms  of  mythological 
lore.     In   the   latter   respect   it   suggests  the 


Worship  and  Love  of  God,  a  work  of  thirty 
years  later  date,  which  we  shall  have  to  notice 
presently.  At  this  time  Swedenborg  wrote 
to  his  brother-in-law,  that  he  was  "  alternating 
mathematics  with  poetry  in  his  studies,"  an 
instance  of  his  early  flexibility,  and  which 
sheds  light  upon  his  future  deeds. 

15.  Young  Swedenborg  was  now  on  the  thresh- 
old of  active  life  ;  and,  from  what  his  father 
says,  it  is  evident  that  his  son  was  at  perfect 
liberty  to  choose  his  own  profession ;  for  the 
good  bishop  writes  —  "I  have  kept  my  sons 
to  that  Profession,  to  which  God  has  given 
them  inclination.  I  have  not  brought  up  one 
to  the  Clerical  office ;  although  many  parents 
do  this  inconsiderately,  and  in  a  manner  not 
justifiable  ;  by  which  the  Christian  Church 
and  the  clerical  Order,  suffer  not  a  little,  and 
are  brought  into  contempt."  What  a  bless- 
ing to  have  such  a  wise  and  discriminating 
father  !  The  profession,  to  which  our  Author 
brought  his  great  talents  and  integrity,  was 
that  of  Mining  and  Smelting,  and  various 
mechanical  and  engineering  works  :  and  his 
letters  from  abroad  show,  that  few  travel  more 
usefully.  Mathematics,  Astronomy,  and  Me- 
chanics, were  his  favorite  Sciences,  and  in 
each  of  them  he  had  already  made  great  pro- 
ficiency ;  but  his  pui'suit  of  knowledge  was 
ever  united  with  untiring  zeal  to  benefit  his 
country :  hence,  whatever  inventions,  discov- 
eries, and  good  books  he  met  with  abroad,  he 
was  sure  to  send  home,  accompanied  with 
models  and  suggestions  of  his  own. 

16.  His  versatility  of  talents  is  seen  by  his 
attachment  to  Mathematical  and  Philosophical 
researches,  as  manifested  in  the  publication  of 
his  Essays  on  these  subjects,  in  a  Periodical 
Work  which  he  edited, 'called — "  D.edalus 
Hyperboreus  ; "  or,  experimental  Mathe- 
matics and  Physics  ;  which  was  issued  from 
171 G  to  1718,  inclusive.  In  the  Preface  of 
his  Works,  he  showed  how  little  he  valued 
what  the  world  calls  '*  Impossibilities  ; "  for  he 
even  then  thought  of  vessels  for  navigating 
the  Air,  and  spoke  of  them  as  among  the 
things  which  the  Age  required :  indeed,  he 
was  imbued  with  the  very  spirit  of  our  Steam, 
Railroad,  and  Telegraphic  Era:  as  we  shall 
perceive  in  his  works  hereafter  to  be  exam- 
ined. 

17.  In  1716,  at  the  age  of  twenty-eight,  he 
was  invited  by  Polheim,  "  the  Archimedes  of 
Sweden,"  and  Counsellor  of  the  Chamber  of 
Commerce,  and  Commander  of  the  order  of 
the  Polar  Star,  to  go  with  him  to  Lund,  and 
meet  Charles  XII.  (who  had  just  escaped  from 
Stralsund,)  and  engage  in  such  works  as  de- 
manded the  exercise  of  his  practical  skill;  as 
an  instance  of  which,  the  fact  may  be  stated, 
that  young  Swedenborg  contrived  to  transport, 
(on  rolling  machines  of  his  own  invention.) 
over  valleys  and  mountains,  two  galleys,  five 
large  boats,  and   a  sloop,  from  Stromstadt  to 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


Iderfjol,  (which  divides  Sweden  from  Norway 
on  the  south,)  a  distance  of  fourteen  miles  ;  by 
which  means,  the  King  was  able  to  carry  on 
liis  plans,  and,  under  cover  of  the  galleys  and 
boats,  to  transport  on  pontoons,  his  heavy 
artillery,  to  the  very  walls  of  Frederickshall. 
It  was  under  those  circumstances,  that  Charles 
Decarae  acquainted  with  our  Author,  and  took 
him  under  his  royal  patronage,  expressing  a 
■wish  that  he  should  become  Polheim's  assist- 
ant, and  eventually  his  successor.  Swedenborg, 
without  solicitation,  had  his  clioice  of  two  of- 
fices ;  either  a  Professorship  in  the  University 
of  Upsala,  or  Extraordinary  Assessor  of  the 
Board  of  Mines,  which  was  a  Constitutional 
Department  of  the  Government,  having  in- 
spection over  the  Mines  and  Metallic  Works, 
embracing  the  whole  mineral  wealth  of 
Sweden  :  he  preferred  the  latter,  and  a  warrant 
was  made  out  accordingly,  and  signed  by  the 
King,  who  also  wrote  a  letter  to  the  College 
of  Mines,  ordering,  that  Swedenborg  should 
have  a  seat  and  voice  in  the  Institution,  when- 
ever he  could  be  present,  and  especially,  when 
any  business  of  a  mechanical  nature  was  to 
be  considered. 

18.  Swedenborg  was  never  married  ;  which 
was  not  owing  to  any  indiflFerence  towards  the 
other  sex,  for  he  esteemed  the  company  of 
an  intellectual  woman,  as  one  of  the  most 
agreeable  pleasures.  Here,  however,  it  may 
be  proper  to  mention  an  interesting  circum- 
stance in  the  life  of  our  Author,«who  was  not 
only  Polheim's  coadjutor,  and  pupil  in  Math- 
ematics and  Mechanics,  but  was  a  sojourner 
at  his  house.  Eraerentia,  the  second  daughter 
of  Polheim,  was  a  beautiful  and  an  accom- 
plished young  lady  ;  and  it  is  not  at  all  strange 
that  Swedenborg  should  become  attached  to 
her ;  nor  that  the  King  should  persuade  her 
father  to  give  him  his  daughter  in  marriage : 
but  when  Swedenborg  perceived  that  his  love 
was  unreciprocated,  and  that  Emerentia  was 
unhappy  under  her  written  agreement  to 
marry  him  at  some  future  day,  he  freely  re- 
linquished his  claims,  and  left  the  house  with 
a  determination  never  to  enter  into  the  mar- 
I'iage  covenant ;  and  considering  the  nature  of 
hrs  studie-,  and  the  life  of  prodigious  concen- 
tration and  labor  he  was  thenceforth  to  lead, 
demanding  the  quiet  of  a  single  life,  and  the 
absence  of  ordinary  impediments  to  solitary 
and  public  energy,  we  are  rationally  satisfied 
"with  his  self-imposed  celiltacy  ;  thus  Providence 
overruled  it  for  greater  good  :  he  could  not  the7i 
have  entered  into  a  marriage,  which  would 
have  corresponded  to  his  subsequent  state. 

19.  In  1718,  at  the  age  of  thirty,  he  fur- 
nished additional  proofs  of  his  talents  and  in- 
dustry, by  publishing  an  "  Introduction  to 
Algebra,"  under  the  title  of  "  The  Art  of 
Rules ; "  which  was  honorably  reviewed  in 
the  "  Literary  Transactions  of  Sweden  ;  "  not 
only  that  the   Author   was  tlie  only   Swede, 


who  wrote  on  the  higher  branches  of  the  sub- 
ject, but  for  its  excellence,  clearness,  and 
practicability.  It  is  comprised  in  Ten  Books, 
and  treats  on  the  following  subjects :  Book  one 
contains  the  Definitions  and  Explanations  of 
the  Terms  employed,  and  the  simple  Arith- 
metical Processes.  Book  two.  The  Mechani- 
cal Powers,  the  Lever,  Pulley,  Inclined  Plane, 
&c.,  with  a  variety  of  Problems.  Book  three, 
Laws  of  Proportion  ;  also  numerous  Prob- 
lems. Book  four,  Geometrical  Theorems, 
Stereometry,  and  Specific  Gravity.  Books  five 
and  six.  The  Properties  of  the  Parabola  and 
Hyperbola,  with  numerous  other  Problems. 
Book  seven,  Theory  of  Projectiles  and  Artil- 
lery, with  many  Problems.  Books  eight, 
nine,  and  ten.  On  Adfected  Roots  and  the  In- 
tegral and  Differential  Calculus.  This  pro- 
found Work  was  followed  by  his  Neto  Method 
of  Finding  the  Longitude  of  Places  by  Lunar 
Observations. 

20.  Here  we  may  observe,  that  from  cer- 
tain Letters,  written  by  Swedenborg,  it  ap- 
pears that  he  was  far  from  being  satisfied 
with  his  position  and  prospects  ;  although  he 
enjoyed  to  its  full  extent,  the  King's  patronage 
and  friendship  ;  for  he  complains,  —  "  That 
his  labors  are  not  appreciated,  that  his  pro- 
ductions are  looked  down  upon  by  a  number 
of  political  blockheads,  as  mere  scholastic  ex- 
ercises, which  ought  to  stand  back,  while  their 
presumptuous  finesse  and  intrigues  step  for- 
ward." And  we  find  that  a  majority  in  our 
day  look  upon  the  Arts  and  Sciences  in  a 
similar  manner ;  which  is  one  great  reason 
why  they  and  Humanity  do  not  progress  more 
rapidly. 

21.  In  1719,  the  family  of  Swedberg  was 
ennobled,  by  Queen  Ulrica  Eleonora,  from 
which  time  our  Author  bore  the  name  of 
Swedenborg,  (by  which  his  nobility  was 
signified,)  and  he  took  his  seat  with  the 
Nobles  op  the  Equestrian  Order,  in 
the  Triennial  Assemblies  of  the  States  : 
but  his  new  rank  conferred  no  title,  beyond 
the  change  of  his  name  ;  nor  was  he  a  Baron, 
or  Count,  as  some  have  supposed.  In  Sweden 
he  was  always  spoken  of  as  the  Assessor  Swe- 
denborg. 

22.  In  1719,  he  published  four  Works,  first, 
A  Proposal  for  fixing  the  Value  of  Coins,  and 
determining  the  Measures  of  Sweden,  so  as  to 
sxippress  Fractions,  and  facilitate  Calcidations  : 
after  which,  he  was  commanded  by  his  Sov- 
ereign to  draw  up  an  Octonary  Computus,  (a 
mode  of  computing  by  eighths,)  which  he 
completed  in  a  few  days,  with  its  application 
to  the  received  divisions  of  Coins,  Weights,  and 
Measures  :  a  disquisition  on  Cubes  and  Squares, 
and  a  new  and  easy  way  of  extracting  Roots  ; 
all  illustrated  by  appropriate  examples.  It 
may  here  be  mentioned  that  he  had  the  honor 
of  introducing  the  Differential  Calculus  into 
Sweden  ;  also  that  he  wrote  to  Norberg,  the 


10 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


Biographer  of  Charles  XII.,  tliat  this  King, 
in  a  conversation  with  him  and  Polheim,  not 
only  proposed,  but  actually  produced  in  his 
own  handwriting,  a  Decimal  Mode  of  Numera- 
tion, founded  on  ciphers  up  to  G4 :  and  as  he 
gave  this  specimen  to  our  Author,  he  ob- 
served, "  that  he  who  knows  nothing  of  the 
Science  of  Mathematics,  does  not  deserve  to 
be  considered  a  rational  man :  "  a  sentiment, 
adds  Swedenborg,  truly  worthy  of  a  king. 
2.  His  next  Works  were,  "  A  Treatise  on 
the  Motion  and  Position  of  the  Earth  and 
Planets.  3.  Arguments  derived  from  tlie  vari- 
ous Appearances  in  the  North  of  Europe,  in 
favor  of  the  Depth  of  the  Waters  and  great- 
er Tides  of  the  Sea,  in  the  Ancient  World. 
4.    On  Docks,  Sluices  and  Salt  Works." 

23.  And  here  again,  we  hear  him  lament- 
ing that  his  country  does  not  appreciate  his 
labors,  nor  take  any  interest  in  the  mechani- 
cal and  mathematical  sciences :  he  further  says, 
truly,  "  In  every  age  there  is  an  abundance 
of  persons,  who  follow  the  beaten  track,  and 
remain  in  the  old  way  ;  while  there  are  a  few 
who  bring  forward  inventions,  founded  on 
reason  and  argument.  I  lind  that  Pluto  and 
Envy  possess  the  Hyperboreans,  (people  of 
the  north  ;)  and  that  a  man  will  prosper  bet- 
ter among  them  by  acting  the  idiot,  than  by 
remaining  a  man  of  understanding."  The 
world  around  him  was  in  the  midnight  of  the 
Past ;  but  he  clearly  saw,  in  the  distribution 
of  human  talent,  that  there  was  no  just  pro- 
portion kept  up  between  antiquity  and  genius  ; 
and  he  labored  for  the  New  Era,  which  is  now 
dawning  upon  the  earth,  —  the  day  of  the 
great  installation  of  arts,  sciences,  philosophy, 
and  religion.  His  ardent  pursuit  of  geolo- 
gy, (then  a  new  science),  was  converting  it- 
self into  speculations  about  the  universe  ;  and 
all  his  works,  up  to  this  date,  display  great 
industry,  fertile  plans,  a  belief  in  the  penetra- 
bility of  problems  usually  given  up  by  tlie 
learned,  —  a  gradual  and  experimental  faculty, 
and  an  absence  of  immaturity.  In  regard  to 
general  truths,  he  gave  the  evidence  of  a  slowly- 
apprehending,  persevering,  and,  at  last,  thor- 
oughly comprehending  mind.  His  filial  love 
was  very  strong,  and  his  energy  and  lidelity 
in  business  were  more  useful  to  him,  than 
family  connection,  or  clever  courtiership.  His 
religious  belief  does  not  any  where  appear  as 
yet ;  but  from  his  books  and  letters,  it  is  cer- 
tain that  his  mind  was  not  inactive  on  the 
greatest  of  all  subjects,  and  that  he  was  a 
plain  believer  in  revelations,  though  probably 
not  without  his  conjectures  as  to  its  meaning 
and  import.  Such  was  Swedenborg  in  the 
spring  and  tlower  of  his  long  maniiood, 

24.  In  1721,  at  the  age  of  thirty-three,  he 
visited  Holland  for  the  second  time,  with  a 
specific  view  to  professional  objects,  to  examine 
the  mines  and  smelting  works,  and  to  study 
the  natural  sciences ;  and,  besides  being  a 
contributor   to    "  The    Literary  Transactions 


of  Sweden,''  he  published  the  following 
works  at  Amsterdam:  1.  "Some  Specimens 
of  Works  on  the  Principles  of  Natural  Phi- 
losophy, comprising  new  Attempts  to  explain 
the  Phenomena  of  Chemistry  and  Physics  by 
Geometry  ;  "  2.  "  Observations  and  Discover- 
ies respecting  Iron  and  Fire,  and  particularly 
respecting  the  Elemental  Nature  of  Fire,  with 
a  new  Construction  of  Stoves ; "  3.  "  A  New 
Method  of  finding  the  Longitude  of  Places, 
on  Land,  or  at  Sea,  by  Lunar  Observations;" 
4.  "A  New  Mechanical  Plan  of  constructing 
Docks  and  Dikes ; "  5.  "  A  Mode  of  Discov- 
ering the  Powers  of  Vessels,  by  the  applica- 
cation  of  Mechanical  Principles;"  6.  "  New 
Rules  for  maintaining  Heat  in  Rooms  ; "  7. 
"  Remarks  on  the  Primeval  Ocean  ; "  8.  "  An 
Elucidation  of  a  Law  of  Hydrostatics,  demon- 
strating the  Power  of  the  deepest  Waters  of 
the  Deluge,  and  their  Action  on  the  Rocks, 
and  other  Substances,  at  the  Bottom  of  their 
Bed  ;  "  9.  "  A  New  Mechanical  Plan  of  con- 
structing Docks,  whereby  Vessels  may  be  re- 
paired in  Harbors  that  are  not  reached  by  the 
Tides;"  10.  "A  New  Construction  of  Dams, 
or  Moles,  for  arresting  the  Course  of  Rivers, 
Torrents,"  &;c. 

25.  The  air-tight  stove,  which  has  come 
into  vei-y  extensive  use  in  this  country,  for  a 
few  years  past,  was  patented,  it  is  believed, 
by  Dr.  Orr,  of  Washington  city.  The  valid- 
ity of  the  patent  was  tried  in  one  of  our 
courts  of  justice,  in  this  city,  and  the  case  was 
dismissed,  on  the  ground  that  the  specifications 
of  the  patent  were  not  sufficiently  explicit. 
It  appears  that  the  principle  of  this  stove  was 
discovered  and  made  known  by  Swedenborg 
more  than  a  century  ago. 

26.  From  Amsterdam,  in  1722,  at  the  age 
of  thirty-four,  he  went  to  Leipsic,  when  he 
published  his  '"  Miscellaneous  Observations 
about  Natural  Things,  Especially  about  Min- 
erals, Iron,  and  Fire,  on  the  Strata  of  Moun- 
tains: and  an  Essay  on  Crystallization." 
This  work  demonstrated  a  rare  power  of  col- 
lecting facts,  of  applying  principles,  and  of 
making  them  useful  to  mankind.  (The  ex- 
penses of  this  journey  were  defrayed  by  the 
Duke  of  Brunswick,  who  made  Swedenborg 
many  valuable  presents,  as  tokens  of  favor, 
friendship,  and  benevolence.)  In  this  work, 
our  author  began  his  travels  into  future  ages, 
and  intrepidly  attempted  to  scale  the  heights 
of  Nature,  that  he  might  see  its  connection 
with  spirits.  He  approached  the  fortress  of 
mineral  truth,  with  geometry  on  one  hand,  and 
mechanics  on  the  other;  while  the  laws  of 
pure  science  were  to  be  the  interpreters  of  the 
facts  of  chemistry  and  physics.  "  The  begin- 
ning of  nature,"  he  says,  "  is  identical  with 
the  beginning  of  geometry : "  he  therefore  at- 
tempted to  traverse  chemical  essence  and 
combination  by  the  fixed  truths  of  mathemat- 
ics, and  to  carry  the  pure  sciences  into  those 
which  are  mixed,  —  interpreting  the  latter  by 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


11 


the  former.  The  mixture  of  theory  and 
practice  in  his  works,  shows  tlie  extraordinary 
activity  of  his  mind,  as  well  as  his  good  sense, 
and  makes  every  thing  interesting  and  useful ; 
for  it  was  not  only  the  mi  ties  that  he  meant  to 
examine,  but  all  that  could  iix  the  attention 
of  a  traveller :  hence,  nothing  seemed  to  es- 
cape his  observation. 

27.  One  of  his  discoveries  at  this  time  was 
that  of  the  gradual  subsidence  of  the  Baltic 
Sea,  which,  with  his  geological  observations  n 
the  field,  led  him  to  conclude  that  deep  waters 
once  covered  tlie  inhabited  ground  ;  and  that  the 
unevenness  of  the  land  was  owing  to  the  accu- 
mulation of  mud,  sand,  shells,  and  stones,  at  the 
bottom  of  the  ocean,  lie  also  explained  the 
translation  of  the  huge  bowlders  which  are 
dropped  here  and  there  over  the  plains,  by  al- 
leging the  powerful  action  of  the  waves  —  a 
point  in  w^hich  his  mathematical  skill  has  been 
confirmed  by  modern  science  ;  in  numerous  in- 
stances, he  may  be  said  to  have  anticipated 
the  enlightened  speculations  of  modern  geolo- 
gists ;  but  it  would  be  inconsistent  with  our 
limits  to  dwell  upon  particulars  of  this  nature. 
We  will  only  add  that  the  celebrated  Dumas 
ascribes  to  Swedenborg  the  origin  of  the  mod- 
ern science  of  crystallography.  We  quote, 
here,  from  the  New  Jerusalem  Magazine,  of 
November,  1830:  — 

"  The  science  of  crystallography  is  of  recent 
origin,  and  has  lately  attracted  the  notice  of  some 
very  able  men.  Nearly  all  simple  substances  and 
many  of  the  compounds  found  in  nature  have  reg- 
ular tbrrns.  These  are  of  almost  every  variety  of 
shape,  but  eacli  substance  has  its  own  ;  and  this 
original  tigure,  as  it  may  be  called,  often  serves  to 
distinguish  substances  which  it  would  be  ditficult 
otherwise  to  discriminate.  The  basis  of  the 
science  is  an  analysis  of  the  various  figures,  so 
that  they  may  be  reduced  to  a  very  few  simple 
forms,  which,  by  addition  one  to  the  other,  may 
make  all  the  existing  varieties.  Tliis  subject  is 
mentioned  in  a  work  on  '  Chemical  Philosophy,' 
recently  published  in  Paris,  consisting  of  a  course 
of  lectures  delivered  in  the  college  of  Fran^^e,  by 
M.  Dumas,  a  gentleman  of  much  and  deserved 
celebrity.  There  is  a  notice  of  this  work  in  the 
forty-fifth  number  of  the  Foreign  Ciuarterly  Re- 
view, published  in  London.  M.  Dumas  distinctly 
ascribes  to  Swedenborg  the  origin  of  the  modern 
science  of  crystallography.  He  says,  '  It  is,  then, 
to  him  we  are  indebted,  fur  the  first  idea  of  mtiking 
cubes,  tetraedes,  pyramids,  and  the  different  crys- 
talline forms,  by  grouping  tiie  spheres ;  and  it  is  an 
idea  which  has  since  been  renewed  by  several  dis- 
tinguished men,  Wollaston  in  particular.'  The 
reviewer  afterwards  says,  that  the  systems  of 
Swedenborg  and  Wollaston  dilFer  essentially,  but 
l.e  does  not  state  wherein  the  difference  consists." 

28.  We  cannot  forego,  here,  a  notice  of  an- 
other subject,  which  was  the  oliject  of  Sweden- 
borg's  remark  at  this  time.  We  allude  to  the 
theory  of  the  Central  Fire  of  the  Earth. 

"  The  opinion  has  been  very  prevalent,"  he 
says,  "  tliat  the  nucleus  or  interior  of  the  eartli  is 
hollow,  and  filled  with  a  peculiar  fire ;  and  this 
has  been  attempted  to  be  proved  by  the  following 
arguments.     1.  The  earth  appears  to  have  been  at 


first  a  star,  which  in  process  of  time  was  incrust- 
ed,  and  formed  a  planet.  2.  The  earth  is  balanced 
in  the  solar  vortex,  which  seems  to  be  owing  to  an 
internal  vacuum,  whereby  the  crust  might  be  bal- 
anced like  a  hollow  globe  of  metal.  3.  There  are 
many  volcanoes  in  existence  at  the  present  day, 
and  formerly  they  were  still  more  numerous ;  fur- 
thermore, there  are  thermal  springs  and  boiling 
waters  gushing  from  the  bowels  of  the  earth.  4. 
Minerals  are  formed,  and  metals,  and  many  sub- 
stances undergo  various  changes  in  the  bosom  of 
the  earth  ;  moreover  flowers  spring  up.  and  the 
earth's  crust  becomes  covered  with  vegetation. 
5.  And  many  mountains  have  been  converted  into 
lime,  and  seem  to  have  been  burned  up  by  fire.  All 
these  circumstances  appear  to  prove  the  existence 
of  a  central  fire,  which,  in  particular  places,  bursts 
through  the  crust  that  encloses  it. 

"  I  admit  that  it  is  undeniable  that  a  certain 
subterranean  fire  really  exists  ;  that  is  to  say,  that 
in  some  parts  of  the  earth's  crust  a  degree  of  heat 
is  perceptible,  which  causes  thermal  springs,  vol- 
canic eruptions,  and  many  other  phenomena ;  but 
whether  this  heat  proceeds  from  the  earth's  cen- 
tre, and  whether  there  be  a  cavity  full  of  fire,  or 
an  igneous  void  —  this  is  to  the  last  degree  (ques- 
tionable, and  for  the  following  reasons.  1.  Be- 
cause fire  cannot  live,  unless  it  be  enclosed  in 
hard  bodies,  as  in  carbonaceous  matter  already 
mentioned  as  shut  up  with  the  fire  in  a  furnace. 
2.  But  if  the  furnace  contain  no  solid  fuel,  although 
it  be  full  of  flames,  no  sooner  is  it  closed,  than  the 
fire  dies  out,  lasting  in  fact  no  longer  than  the 
heat  remains  in  the  hard  bodies.  Consequently 
fire  cannot  be  kept  in  a  cavity  unless  solid  sub- 
stances be  present.  If,  therefore,  there  be  any 
heat  in  the  centre  (supposing  a  central  vacuum  to 
exist),  such  heat  must  come  from  the  substances 
of  the  crust,  instead  of  the  crustal  heat  proceed- 
ing from  the  centre.  3.  Hence  we  may  conclude 
that  heat  exists  in  many  parts  of  the  earth's  crust, 
and  not  in  others  ;  but  as  for  its  source,  and  the 
manner  in  which  it  is  kept  up,  see  the  observations 
on  Therunl  Springs."  —  Miscellaneous  Observa- 
tions, pp.  100,  101. 

29.  We  quote  the  following  from  his  re- 
marks on  Thermal  Springs.  After  mention- 
ing various  facts  and  experiments,  he  con- 
tiimes  :  — 

"  From  these  examples  we  may  now  proceed  to 
consider  the  subterranean  heat  which  causes  the 
warmth  of  thermal  springs ;  and  we  may  argue 
that  it  will  diffuse  itself  through  a  wjiole  moun- 
tain from  a  very  small  beginning ;  i.  e.,  from  some 
commingling  of  sulphur,  vitriol,  iron,  and  water. 
These  substances  would  prove  quite  sufficient  for 
this  result,  especially  in  stratified  mountains,  where 
the  diffusion  would  <easily  take  place,  according  to 
the  reasoning  and  experiments  already  adduced. 
These  arguments  also  prove,  that  when  heat  is 
once  shut  up  in  these  mountains,  it  may  remain  for 
centuries  without  being  extinguished  ;  but  as  soon 
as  an  opening  is  made,  it  breaks  forth  in  flames. 

"  That  there  is  some  sort  of  subterranean  fire, 
confined,  however,  to  the  crust  of  the  earth,  is  suf- 
ficiently proved  by,  1.  The  existence  of  volcanoes, 
which  vomit  flames,  as  Vesutius,  ^Etna,  and 
others.  2.  Also  of  mountains  wliich  are  occasion- 
ally hot,  and  emit  hot  fumes  or  vapors.  .'J.  Of 
others  from  which  the  hottest  springs  gush  forth. 
4.  In  many  places  calcareous  stones  are  found  to 
be  converted  into  true  lune,  and  whole  mountains 
into  chalk ;  strata  of  calcareous  stone  with  sili- 


12 


LIFE   ^VND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


cious  matter  still  enclosed  in  them,  scissel  stones, 
shells,  &-C.,  are  also  converted  into  lime  in  like 
manner.  These  facts  render  it  impossible  to  deny 
the  existence  of  a  crustal  fire  sufficient  to  pene- 
trate whole  mountains,  especially  such  as  are  lam- 
ellated  or  stratified  ;  in  which,  after  they  have  once 
been  heated,  the  fire,  provided  it  be  shut  up,  may 
last  for  ages,  without  any  great  consumption  of 
materials."  —  Miscellaneous  Observations,  pp.  34, 
35. 

30.  The  above  extracts  are  merely  frag- 
mentary, taken  from  the  author's  passing  re- 
marks, and  only  given  to  show  his  manner  of 
thinking  at  this  stage  of  his  experience. 
Modern  geology  may  think  of  it  as  it  pleases. 

31.  The  following,  also,  is  the  concluding 
paragraph  of  his  "  Reasons  to  show  that  Min- 
eral Effluvia,  or  Particles,  penetrate  into  their 
Matrices,  and  impregnate  them  with  Metal, 
by  means  of  water  as  a  vehicle,"  —  in  other 
words,  his  idea  of  the  generation  of  metals  in 
the  bowels  of  the  earth.     He  says,  however, 

"  I  am  not  at  present  speaking  of  the  origin  of 
the  effluvia  or  exhalations,  but  only  of  their  ingress 
into  the  veins  :  should  any  one  be  inclined  to  de- 
duce the  origin  of  the  particles  from  any  kind  of 
fire,  above  or  below,  I  shall  not  here  oppose  him. 
Nor  shall  I  object  to  any  one  concluding  that 
there  is  an  influx  of  metallic  particles  from  the  rays 
of  the  planets,  or  from  the  lightest  and  most  mo- 
bile rays  of  the  sun,  which  may  still  be  extremely 
cold." 

32.  He  thus  concludes  the  article  :  — 

"  Since,  therefore,  the  above-mentioned  waters 
are  of  such  very  different  kinds,  some  being  im- 
pregnated with  sulphurs,  others  with  mercury,  and 
others  again  witli  salt  or  other  particles  adapted  to 
this  combination,  and  if  we  may  fomi  an  opinion 
accordingly,  we  conjecture  that  such  or  sucli  a 
metal  grows  or  is  composed  by  the  meeting  of 
these  ditferent  waters.  And  perhaps  posterity 
will  discover  some  art,  unknown  to  us,  of  making 
certain  species  of  metals  by  the  mixture  of  differ- 
ent waters  impregnated  with  sulphurs,  vitriol^, 
&c.  On  the  above  principle  it  is,  that  in  the  same 
matrice,  and  in  the  same  stratum,  we  frequently 
find  four  or  five  kinds  of  metals  together,  thus  sil- 
ver is  frequently  mixed  with  copper,  lead,  and 
gold  ;  copper  with  zinc,  bismuth,  tin,  cobalt,  and 
marcasites  of  the  most  various  kinds ;  which,  in 
our  opinion,  may  have  derived  their  origin  from  the 
jneeting  of  different  waters,  tliat  brought  with 
them  the  most  simple  particles  of  sulphur,  salts, 
mercuries,  &,c.,  &c."  —  Miscellaneous  Observa- 
tions, pp.  118,  126,  127. 

33.  Another  paragraph  we  give  on  Petri- 
faction :  — 

"  If,  then,  we  may  use  conjectures  and  ideas,  in 
conjunction  with  experience,  to  enable  us  to  pros- 
eeute  those  subjects  that  are  not  obvious  to  the 
external  senses,  ^^^e  may  suppose  that  the  petrify- 
ing juice  is  the  fluid  which  oozes  and  exudes  from 
the  harder  stones,  such  as  spar,  quartz,  stalactite, 
&c. ;  or  is  tlie  same  fluid  that  converts  sotl  sub- 
stances into  rock  or  stone,  and  otherwise  forms 
invo  crystals.  Our  reason  is,  that  tliis  fluid  is 
much  more  subtle  than  the  dropping  water  already 
mentioned  as  producing  the  stalactite,  and  the 
stony  particles  contained  in  it  are  smaller  and 
-subtler  than  those  existing  in  the  latter;  in 
the  same   way  as  when  salt  water  is  subjected  to 


distillation,  the  larger  saline  particles  are  broken 
into  smaller  ones,  that  is,  into  acids,  which  in  this 
state  appear  to  exert  quite  a  different  eflfect  from 
that  of  the  salts  when  larger  and  entire."  —  Mis- 
cellaneous Observations,  p.  1^32. 

34.  Take,  also,  a  brief  remark  on  Taste :  — 
"  Every  metal  has  particles  of  its  own  of  a  pe- 
culiar form ;  silver  has  its  own  particles  ;  lead  and 
iron  also  ;  as  proved  by  the  phenomena  of  crys- 
tallization. Thus  silver  crystallizes  in  one  way, 
iron  in  another,  lead  in  a  third.  Every  metal  forms 
crystals  corresponding  to  the  shape  of  its  parti- 
cles. This  is  also  proved  by  the  very  diflferent 
tastes  of  ditferent  metallic  solutions.  The  solution 
of  one  metal  is  austere  ;  that  of  another  is  sweet; 
a  third  is  exceedingly  nauseous,  of  which  mercury 
is  an  example ;  a  fourth  is  very  bitter,  like  silver. 
This  variety  of  taste  must  surely  result  from  the 
form  of  the  particle,  which,  in  proportion  as  it  is 
pointed,  impresses  a  varying  sensation  on  the  paj>- 
illae  of  the  tongue."  —  Miscellaneous  Observations, 
p.  75. 

35.  The  following  is  interesting  on  Light, 
Sight,  and  Sound:  — 

"  It  Avould  appear  that  the  exquisitely  minute 
particles  of  ether  cannot  exhibit  the  phenonaena 
of  light,  unless  they  are  struck  by  particles  equal- 
ly fine  and  small.  If  the  latter  be  too  large, 
notliing  more  than  a  slow  and  exceedingly  dull 
undulation  will  take  place  in  the  former ;  but  the 
reverse  if  both  sets  of  particles  be  of  one  small- 
ness.  Thus,  1.  The  ether  may  be  set  vibrating 
by  mercury  with  its  very  minute  particles,  espe- 
cially in  a  vacuum.  2.  In  like  manner  the  ether 
may  be  made  to  vibrate,  or  tlie  ray  to  undulate,  by 
any  very  subtle  exhalations,  either  whole,  or  de- 
composed in  the  air,  for  instance,  by  saline  ramenta, 
by  urinous  and  sulphurous  matters,  provided  their 
particles  be  extremely  minute.  3.  By  the  most 
delicate  ramenta  of  salts,  when  broken,  as  in  the 
sea.  4.  By  decayed  wood,  whilst  emitting  subtle 
particles.  5.  And  by  the  effluvia  of  certain  ani- 
mals excited  by  motion  and  friction.  G.  I  need 
hardly  say,  also  by  fire,  whose  particles  are  so 
amazingly  subtle,  and  when  undulating  will  cause 
an  undulation  in  the  rays,  or  a  vibration  in  the 
ether.  7.  So,  also,  the  rays  from  the  sun  will 
undulate  through  the  whole  sky.  Hence,  accord- 
ing to  the  buUular  hypothesis,  it  appears,  for  the 
reasons  already  stated,  that  light  may  arise  in  cold 
substances  as  well  aa  in  hot,  and  in  the  dry  and 
the  moist  alike. 

The  sensation  of  sight  points  in  a  manner  to  a 
similar  conclusion.  The  sensations  that  we  have 
appear  to  be  nothing  more  than  tiie  very  subtle 
motions  in  the  smaller  jvarticles  :  and  as  the  most 
subtle  motion  amongst  such  particles  can  hardly 
be  other  than  undulatory  and  vibratory,  so  I  do  not 
know  why  those  persons  should  be  mistaken,  who 
maintain  that  sensations  arc  merely  vibrations  or 
very  s  .b.*J,e  motions  in  the  membranes  of  oui 
frame.  It  does  not  seem  possible  that  the  light  in  our 
eyes  can  be,  1.  Any  quiescent  or  passive  thing. 
2.  Or  any  occult  quality,  for  we  find  in  the  organ  a 
mechanism  for  receiving  the  rays.  3.  We  see 
the  internal  tunics  or  meninges  brought  from  the 
interior  of  the  head,  and  exposed  immediately  to 
tlie  rays.  4.  We  see  a  variety  of  different  tunics 
and  fluids  in  the  eye.  5.  In  the  inner  part,  where 
the  rays  are  collected,  we  observe  a  reticular 
lining,  so  that  no  ray  can  escape  coming  in  contact 
with  a  considerable  portion  of  the  membrane 
therein.     G.  We  find  these  membranes  conjoined 


LITE    AND    WRITINGS    OF   EMANUEL  SWEDENBORG. 


13 


with  the  internal  membranes,  and  the  rays  received 
communicated  to  the  meninges  of  the  brain.  7. 
As,  therefore,  sensation  must  consist  of  some  mo- 
tion, and  as  the  smallest  motion  is  the  vibratory 
and  undulatory,  I  am  not  aware  that  there  is  any 
impropriety  in  assuming  tliat  sight  or  vision  con- 
sists in  the  undulation  of  the  rays  in  the  mem- 
branes of  the  eye.  8.  In  the  same  manner  as 
tound,  which  we  know  for  certain  is  produced  by 
(he  undulation  of  the  air  ;  for  the  ear  is  mechanic- 
ally formed  for  its  reception;  it  is  tortuous,  fur- 
nished with  membranes,  a  tympanum,  cochlea, 
various  nerves  of  tlie  utmost  delicacy,  malleus, 
incus,  and  all  the  apparatus  necessary  for  vibra- 
tion. These  subjects,  however,  will  be  treated 
open  elsewhere.  At  present  it  is  sufficient  to 
have  pointed  out,  that  light  is  nothing  more  than  a 
motion  of  tiie  smallest  particles,  that  is  to  say,  of 
rays ;  and  as  the  vibratory  is  the  most  subtle  mo- 
tion, we  may  perhaps  tind  fresh  proofs  of  the  ex- 
istence of  light  in  the  buUular  hypothesis,  and  the 
principle  of  the  undulation  of  rays.  But  as  we  are 
treating  of  invisibles,  and  as  thought  and  geome- 
try are  alone  at  our  service  in  the  investigation,  so 
we  will  submit  our  views  to  the  criticism  of  the 
learned  ;  and  if  tliey  can  bring  forward  facts  to  re- 
fute our  notions,  we  shall  receive  the  information 
in  the  most  grateful  spirit"  —  Miscellaneous  Obser- 
vations, pp.  104-(3. 

36.  Our  author's  remarks  on  improved 
Stoves,  Fireplaces,  and  the  Cause  and  Cure 
of  Smoky  Chimneys,  exhibit  the  Count  Rum- 
ford  and  Franklin  spirit  to  a  remarkable  de- 
gree ;  but  we  have  no  room  for  extracts. 

37.  In  the  preface  of  his  Treatise  on  the  Prin- 
ciples of  Chemistry,  he  observes,  that  physics 
and  chemistry  are  essentially  geometrical,  and 
that  the  variety  of  experiments  in  both,  can 
be  nothing  more  than  variety  in  position, 
figure,  weight  and  motion  of  the  particles 
of  bodies ;  consequently,  that  the  facts  of 
these  sciences  must  indicate  the  geometrical 
forms  and  mechanical- motions  of  the  elements 
of  substances.  As  the  phenomena  of  the 
heavens  have  at  length  suggested  an  astrono- 
my, founded  on  mechanical  laws,  and  involv- 
ing definite  forms  and  movements,  so,  it  was 
his  design  to  elicit  from  the  phenomena  of 
chemistry,  the  shapes,  motions,  and  other  con- 
ditions of  the  atoms,  or  unities  of  bodies,  and 
thus  to  introduce  clearness  into  our  conception 
of  chemical  combinations  and  decompositions. 
He  did  not  doubt,  that  chemistry,  in  its  inmost 
bosom,  was  amenable  to  the  rules  of  mechan- 
ics, and  that  there  was  nothing  necessarily 
mysterious  in  it,  nothing  occult,  nothing  but  a 
peculiar  portion  of  the  ubiquitous  clockwork 
of  time  and  space.  His  theory  is,  that  round- 
ness is  the  form  adapted  to  motion ;  that  tiie 
particles  of  Huids,  and  specifically  of  water, 
are  round  hollow  spherules,  with  a  subtle  mat- 
ter, identical  with  ether,  or  caloric,  in  their 
interiors  and  interstices ;  that  the  crust,  or 
crustal  portion,  of  each  particle,  is  formed  of 
lesser  particles,  and  these  again  of  lesser,  and 
so  on  ;  water  being,  in  this  way,  the  sixth 
dimension,  or  the  result  of  the  sixth  grouping 


of  the  particles ;  that  the  interstices  of  the 
fluids  furnish  the  original  moulds  of  the  solids, 
and  the  rows  of  crustal  particles,  forced 
oft",  one  by  one,  by  various  agencies,  furnish 
the  matter  of  the  same  ;  that  after  solid  par- 
ticles are  thus  cast  in  their  appropriate  moulds, 
their  fracture,  aggregation,  the  fillings  in  of 
their  pores  and  interstices,  by  lesser  particles, 
and  a  number  of  other  and  accidental  condi- 
tions, provide  the  unities  of  the  multiform 
substances  of  which  the  mineral  kingdom  is 
composed ;  according  to  which  theory,  there 
is  but  one  substance  in  the  worhl,  which  is  the 
first ;  the  difference  of  things  is  difference  of 
form ;  there  are  no  positive,  but  only  relative 
atoms ;  no  metaphysical,  but  only  real  elements ; 
moreover,  the  heights  of  chemical  doctrine 
can  be  scaled  by  rational  induction  alone, 
planted  on  the  basis  of  analysis,  synthesis  and 
observation.  The  Neivton  of  chemistry  has 
not  yet  arisen,  but  when  he  does  appear, 
Swedenborg  will  doubtless  be  recognized  as 
its  Copernicus. 

38.  After  his  return  from  Germany  to 
Stockholm,  in  1722,  he  published,  anonymous- 
ly, a  work  on  the  Rise  and  Depreciation  of 
the  Swedish  Currency.  He  was  decidedly  op- 
posed to  a  paper  currency,  unless  it  repre- 
sented a  specie  basis  of  equal  amount ;  remark- 
ing, in  his  Memorial  to  the  Senate  of  Sweden, 
"  that  an  empire  which  could  submit  with  only 
a  representative  currency,  would  be  without  a 
parallel."  And  we  plainly  see  the  folly  of 
such  an  attempt,  in  the  issuing  of  the  old 
Continental  Paper,  by  the  American  Colonies, 
millions  of  which  were  never  redeemed. 

39.  At  this  time  he  entered  upon  the  duties 
of  the  Assessorship,  whose  function  he  had 
previously  been  unwilling  to  exercise,  until 
he  had  acquired  perfect  knowledge  of  Metal- 
lurgy ;  hence,  he  cannot  be  ranked  with  those, 
who,  without  capacity,  solicit  and  obtain  places 
of  trust  and  profit,  while  destitute  of  the  re- 
quisite knowledge  to  fill  them  properly.  Dur- 
ing the  next  eleven  years,  he  divided  his  time 
and  labors  between  the  Royal  College  of  the 
Board  of  Mines,  and  his  studies  illustrating 
Practice  and  Theory  in  Business,  and  Prac- 
tice and  Theory  in  Science. 

40.  In  a  letter  to  his  brother-in-law,  about 
this  time,  he  makes  the  following  amusing 
remarks  :  "  It  is  the  fatality  of  Mathemati- 
cians to  remain  chiefly  in  theory.  I  have 
often  thought  it  would  be  a  capital  thing,  if, 
to  each  ten  Mathematicians,  one  good  practi- 
cal man  were  added,  to  lead  -the  rest  to  mar- 
ket ;  he  would  be  of  more  use  and  mark 
than  all  the  ten."  One  can  now  see  why  he 
would  not  accept  the  Professorship  of  pure 
Mathematics  that  was  offered  him,  but  pre- 
ferred the  Assessorship ;  for  he  evidently  de- 
sired to  see  all  truths  and  principles  brought 
into  practice. 

41.  In  1729,  at  the  age  of  forty-one,  he  was 


14 


lif::  and  writings  of  emanuel  swedenborg. 


elected  a  member  of  the  Royal  Academy  of 
Sciences,  at  Stockholm  ;  and  was  one  of  its 
most  useful  and  efficient  members,  both  at 
home  and  abroad.  Tiie  eminence  of  this  In- 
stitution may  be  inferred  from  the  fact,  that 
so  learned  and  scientific  a  man  as  Swedenborg, 
was  not  made  one  of  its  members  before. 

The  Principia. 

42.  We  now  enter  upon  another  era,  in  this 
great  man's  life,  wlien  his  experimenting 
youth  and  manhood  were  past,  and  he  came 
into  possession  of  a  region  all  his  own,  and 
ruled  there  without  a  rival,  for  owing  to  a 
■want  of  discernment  in  his  contemporaries,  he 
inhabited  his  intellectual  estate,  unquestioned, 
unlimited,  uncontradicted,  and  alone.  His 
wondrous  career  now  commences,  in  the  pub- 
lication of  that  masterpiece  of  human  Avork- 
manship  —  the  Principia. 

43.  In  May  1733,  at  the  age  of  forty-five, 
with  the  permission  of  Charles  XII.,  king  of 
Sweden,  he  went  abroad  for  the  third  time, 
for  the  purpose  of  storing  his  mind  with  every 
kind  of  knowledge,  which  was  necessary  to 
the  success  of  his  undertaking,  and  to  publish 
his  great  work,  in  three  folio  volumes,  of  about 
four  or  five  hundred  pages,  each,  —  entitled 
Philosophical  and  Mineral  Works  ;  embracing 
the  results  of  the  profoundest  researches  into 
the  domains  of  nature,  from  her  primordial 
elements,  to  her  greatest  organic  phenomena. 
Although  there  are  three  distinct  works,  each 
treating  on  different  subjects,  and  dedicated  to 
different  persons,  yet  they  are  all  published 
together,  and  were  always  alluded  to  by 
Swedenborg,  as  one  work. 

44.  The  first  volume  is  called,  "  The  Prin- 
cipia, or  the  First  Principles  of  Natural 
Things,  being  a  New  Attempt  towards  a  Phil- 
osophical Explanation  of  the  Elementary 
World."  This  part  may  be  regarded  as  a 
Treatise  on  Cosmogony,  in  which  the  Author 
attempts  to  arrive  at  the  cause,  or  origin  of 
the  universe,  by  modes  of  inquiry  peculiar  to 
himself.  He  takes  the  position,  that  nature, 
in  all  her  operation,  is  governed  by  one  and 
the  same  general  law,  and  is  always  consistent 
with  lierself :  hence  he  says,  there  is  necessity 
in  explaining  her  hidden  recesses,  to  multiply 
experiments  by  observation.  The  means  lead- 
ing to  true  philosophy,  he  represents  as  three- 
fold. 1.  A  knowledge  of  facts,  or  experi- 
mental observation,  which  he  calls  Experience. 
2.  The  orderly  arrangement  of  those  facts, 
phenomena,  or  effects,  which  he  calls  Geometry, 
or  Rational  Philosophy.  3.  The  Faculty  of 
Reasoning :  by  which  is  meant,  the  ability  to 
analyze,  compare,  and  combine  these  facts, 
after  they  have  been  reduced  to  order,  and 
they  present  themselves  distinctly  to  the  mind. 
Among  other  positions  he  takes,  is  this,  which 
is  proved  by  modern  science  ;  ''  it  is  possible, 
that  many  things    of  opposite   natures,   may 


exist  from  the  same  first  cause  ;  as  fire  and 
iruter,  and  air  which  absorbs  them  both." 

4").  The  above  three  folio  volumes,  were  beau- 
tifully printed  in  Latin,  at  Leipsic  and  Dres- 
den, enriched  and  adorned  with  a  vast  number 
of  copperplate  engravings,  illustrative  of  the 
subjects  treated  of,  and  an  engraved  likeness 
of  the  Author  ;  all  done  at  the  expense  of  the 
Duke  of  Brunswick,  at  whose  cost  Sweden- 
borg was  always  entertained,  with  distin- 
guished favor.  The  Principia  is  translated  into 
English  and  published  in  two  large  octavo 
volumes,  at  the  price  of  seven  dollars.  Tl)is 
is  truly  a  magnificent  work,  and  will  speak 
for  itself,  centuries  to  come.  Indeed,  in  many 
respects,  but  little  advance  has  since  been 
made,  beyond  the  points  which  our  Author 
reached.  It  is  regarded  by  many,  as  far  su- 
perior to  the  Principia  of  Newton. 

46.  One  would  hardly  imagine,  that  there  are 
such  mighty  principles  to  be  found,  under  the 
modest  and  simple  title  of  "  Philosophical  and 
Mineral  Works  ;"  but  there  is  great  meaningin 
this  uncommon  blending :  for  Philosophy  is 
nothing,  unless  united  with  a// things ;  and  in  the 
ascending  scale  of  its  alliances,  it  solicits  the 
aid  of  the  mineral  universe  before  arriving  at 
the  higher  degrees  of  elementary  forces,  the 
region  of  Causes,  the  Human,  and  the 
ETERNAL.  This  Work  is  rendered  more 
interesting,  on  account  of  its  containing  the 
germs  of  the  sublime  system  of  Geological 
Science,  which  stands  forth  so  prominently  at 
the  present  day. 

47.  In  his  chapter,  "  On  the  Means  Avhich 
conduce  to  True  Piiilosophy,  and  on  the  True 
Philosopher,"  he  maintains  that  no  one  can 
acquii-e  the  former,  and  not  become  the  latter; 
also,  that  no  one  can  become  a  true  philoso- 
pher, who  is  not  a  good  man.  Previous  to 
the  Fall,  he  says,  "  when  man  was  in  a  state 
of  integrity,  he  had  all  the  essentials  of  wis- 
dom and  true  philosophy  inscribed  on  his 
heart :  he  had  then  but  to  open  his  eyes,  in 
order  to  see  the  causes  of  all  the  phenomena 
of  the  universe  around  him  ;  but  in  his  present 
state  of  sin  and  nonconformity  to  Divine 
Order,  he  is  obliged  to  investigate  truths 
by  a  laborious  external  application  of  the 
mind." 

48.  R.  M.  Patterson,  late  Professor  in  the 
University  of  Pennsylvania,  says  respecting 
the  Principia,  —  "  It  is  an  extraordinary  pro- 
duction of  one  of  the  most  extraordinary 
men  that  has  ever  lived.  The  air  of  mysti- 
cism, which  is  generally  thought  to  pervade 
Swedenborg's  Ethical  and  Theological  Writ- 
ings, has  prevented  philosophers  from  paying 
that  attention  to  his  physical  productions,  of 
which  I  now  see  they  are  worthy.  Many  of 
the  experiments  and  observations  on  Magnet- 
ism, presented  in  this  work,  are  believed  to  be 
of  much  more  modern  date,  and  are  unjustly 
ascribed  to  much  more  recent  authors." 


LIFE   AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


15 


49.  "  Its  pervading  idea  is  the  recognition 
of  external  objects  as  the  product  of  internal 
powers,  and  this  not  as  to  form  only,  but  as 
to  their  matter  and  subsistence.  In  oilier 
words,  it  occupies  high  ground  in  explaining  the 
generation  of  the  elements,  and  ultimately  of 
6olid  matter,  from  the  occult  forces  playing  with- 
in nature,  as  well  as  in  its  attempted  explana- 
tion of  those  forces  themselves,  —  their  origin, 
and  their  procedure  till  they  become  material- 
ized ;  the  great  end  which  its  Author  already 
had  in  view  carrying  him  beyond  mere  ap- 
pearances in  one  of  the  most  material  branches 
of  physiology.  Two  things  are  virtually  as- 
sumed in  all  its  deductions,  namely,  the 
absolute  reality  of  the  Infinite  and  the  exist- 
ence of  finite  entities ;  it  has  a  good  founda- 
tion, therefore,  in  common  sense,  and  has  ne- 
cessarily a  religious  tendency.  Descending 
from  '  The  First  Natural  Point,'  —  a  term 
by  which  pure  motion  is  designated,  Svveden- 
borg  defines  the  phenomena  of  heat,  light, 
magnetism,  and  the  elementary  substances 
themselves,  as  so  many  graduated  manifesta- 
tions of  Infinite  Activity.  In  the  course  of 
his  demonstrations  he  anticipated  many  discov- 
eries which  are  considered  of  more  recent  date, 
and  amongst  others  the  identity  of  electricity 
and  lightning,  and  the  stellar  constitution  of 
the  Milky  Way,  together  with  a  complete 
theory  of  tellurian  magnetism."  It  was  in 
June  1752,  we  believe,  that  Franklin's  cele- 
brated experiment  was  performed  with  the 
lightning,  by  which  its  identity  with  electricity 
was  established.  Yet  no  less  than  nineteen 
years  previously,  in  1733,  Swedenborg's  Prin- 
cipia  was  pubHshed,  in  which  this  same  truth 
is  reasoned  out  as  a  minor  consequent  to  his 
philosophy.  "  Such  are  the  coincidences," 
remarks  a  London  reviewer,  "  which  have 
never  yet  failed  in  us  in  any  attempted  appli- 
cation of  Swedenborg's  philosophy,  and  which 
might  surprise  even  the  sceptic  into  a  belief 
of  the  brilliancy  and  originality  of  his  genius." 
In  respect  to  tellurian  magnetism,  "  '  the  theory 
of  Swedenborg  incontestably  proves  the  exist- 
ence of  the  magnetic  clement ;  it  establishes, 
that  the  particles  of  this  element  being  spher- 
ical, the  tendency  of  their  motion  is  either  spi- 
ral, or  vortical,  or  cii'cular  ;  that  as  each  of 
these  motions  requires  a  centre,  whenever  the 
particles  meet  with  a  body,  which,  by  the  reg- 
ularity of  the  pores,  and  the  configuration  and 
position  of  its  parts,  is  adapted  to  their  motion, 
they  avail  themselves  of  it,  and  form  around 
it  a  magnetical  vortex  ;  that  if  this  body  pos- 
sesses an  activity  [that  is,  an  active  sphere] 
of  its  own,  if  its  parts  are  fiexible,  and  if  its 
motions  are  similar  to  tliat  of  the  particles,  it 
will  be  so  much  the   more  disposed  to  admit 

them Whence  it  follows  that  the 

magnetism  of  bodies  depends  not  on  their  sub- 
stance but  their /or»i.'  Some  of  the  results 
of  this  theory  are  confirmed  by  the  brilliant 


discoveries  of  Farraday,  and  it  is  probably 
destined  to  take  its  place,  along  with  Sweden- 
borg's general  doctrine  of  spheres,  or  exhala- 
tions, as  the  only  hypothesis  capable  of  ex- 
plaining the  phenomena  and  correlation  of 
forces. 

50.  "  Various  hypotheses  intended  to  explain 
the  phenomena  of  planetary  motion  had  been 
constructed,  from  time  to  time,  on  the  general 
principle  that  the  jdanets  were  carried  round 
the  sun  by  its  supposed  ambient  ether,  or 
vortex.  The  most  remarkable  of  these  the- 
ories were  those  of  Kepler,  Descartes,  and 
Leibnitz,  who  not  only  preceded  Swedenborg, 
but  were  already  thrown  into  the  shade 
by  the  successes  of  Newton,  —  who  made  his 
calculations  on  the  presumption  that  the 
planets  moved  in  a  vacuum,  —  before  our  phi- 
losopher published  his  '  Principia.'  Far 
from  dismayed  by  these  circumstances,  Swe- 
denborg boldly  attempted  to  reconcile  the 
laws  of  gravity  with  the  existence  of  a  vortex, 
and,  though  it  still  remains  for  the  highest 
authorities  to  pass  judgment  on  this  attempt, 
it  is  sufficient  evidence  of  his  great  genius  that 
the  circumstances  affecting  the  periodicity  of 
the  comets  of  En  eke  and  Bella,  have  left 
Astronomers  no  alternative  but  an  accommoda- 
tion of  this  nature.  Every  one  may  perceive 
how  irrational  it  would  be  to  suppose  an  im- 
mense void  between  the  soul  and  the  body. 
On  the  same  principle,  it  is  equally  contrary  to 
reason  to  imagine  its  interposition  between  the 
sun  as  the  moving  power,  and  the  earth.  One 
of  its  first  consequences  is  inconsistent  with 
all  analogy ;  plants  and  animals  invariably 
grow  from  a  central  point,  and  tracks  of  sen- 
sation or  vital  energy  are  always  laid  between 
that  centre  and  its  remotest  appurtenances ; 
this  is  the  one  unvarying  plan  on  which  all 
unities  are  constructed.  To  look  at  the  Uni- 
verse as  a  whole,  it  is  perfectly  consistent 
with  this  analogy  to  regard  a  planet  as  one 
mighty  limb  ;  or,  more  humbly,  as  a  single 
leaf  on  the  tree  of  universal  life ;  and  then 
how  unreasonable  it  becomes  to  suppose  that 
it  was  ever  endowed  with  the  separate  and ' 
independent  forces  ascribed  to  it  by  the  New- 
tonian hypothesis  !  It  would  be  as  easy  to 
imagine  that  the  leaf  was  created  by  itself,  and 
hung  upon  the  tree,  or  that  all  the  parts  of 
the  body  were  separately  produced,  and  their 
independent  functions  subsequently  formed 
into  a  system.  Swedenborg,  therefore,  has 
wisely  endeavored  to  reconcile  the  demonstra- 
tions of  Newton  with  the  ancient  hypothesis 
of  a  solar  vortex,  and  to  show  how  the  planets, 
and  planetary  motion,  are  derived  from  the 
Sun."  —  Rich's  Sketch,  ■p'^.  17-20. 

51.  In  short,  Swedenborg  makes  the  magnetic 
element  the  agency  which  controls  the  plan- 
etary movements.  In  other  words,  he  resolves 
the  power  of  gravitation  into  magnetism,  and 
shows,  moreover,  that  precisely  the  same  laws 


16 


LIFE   AND    WRITINGS    OF    EMANUEL    SWEDENBORG. 


which  govern  a  single  particle  of  matter  in 
its  properties  of  motion,  govern  also  all  the 
heavenly  bodies  in  their  orbitual  revolutions. 

"  Inasmuch,"  he  says,  "  as  nature  maintains 
the  highest  similarity  to  herself,  both  in  her  great- 
est and  in  her  least  entities,  we  may,  from  what 
we  see  and  feel,  arrive  at  a  knowledge  of  what 
we  neither  see  nor  foel.  Tims  has  nature  designed 
that  we  should  be  instructed  througli  Xhe  medium 
of  the  senses  :  in  addition  to  which  is  imparted  to 
us  a  soul,  and  to  the  soul  a  faculty  of  reasoning 
and  analyzing,  a  faculty  wjiich  may  extend  its 
operations  even  to  tlie  senses  ;  so  that,  by  help  of 
reasoning  and  analysis,  or  of  the  ratios  of  the 
things  we  sensate,  we  may  arrive  at  some  knowl- 
edge of  those  we  do  not. 

"  The  magnet  with  the  play  of  its  forces  we  both 
see  and  we  do  not  see  ;  hence  our  wonder  at  the 
phenomena  it  presents.  In  the  magnet  and  its 
sphere  there  is  however  a  type  and  effigy  of  the 
heaven  ;  a  mundane  system  in  miniature  presented 
to  our  senses  and  brought  within  the  limits  of  our 
comprehension.  In  the  sphere  of  the  magnet  are 
spiral  gyrations  or  vorticles  ;  in  like  manner  in  the 
sidereal  heavens  there  are  spiral  gyrations  and 
vortices.  In  every  vorticle  round  the  magnet 
there  is  an  active  centre  ;  in  every  vortex  in  the 
heaven  there  is  also  an  active  centre.  In  every 
vorticle  round  the  magnet  the  motion  is  quicker 
near  the  centre  than  it  is  at  a  distance  from  it ; 
the  same  is  the  case  in  every  vortex  in  the  heaven. 
In  every  vorticle  round  the  magnet  the  spiral  gyra- 
tion is  of  greater  curvature  in  proportion  to  its 
nearness  to  the  centre  ;  the  same  is  the  case  with 
every  vortex  in  the  heaven.  In  every  vorticle 
round  the  magnet  there  are,  in  all  probability,  cor- 
puscles fluent  round  the  centre  and  revolving 
round  an  axis  ;  such  also  is  the  case  with  every 
vortex  in  the  heaven.  The  vorticles  round  the 
magnet  mutually  colligate  themselves  by  means 
of  their  spiral  motions,-  and,  thus  colligated,  form 
a  larger  sphere ;  the  same  is  the  case  in  the  si- 
dereal heaven  ;  —  not  to  mention  other  points  of 
agreement  of  which  we  shall  speak  in  the  sequel. 
All  things  are  similar  one  to  the  other ;  because 
in  small  things  as  well  as  in  large,  nature  preserves 
the  greatest  similarity  to  herself;  especially  as  the 
vorticles  round  the  magnet  possess  particles  and 
elements  of  the  same  nature  as  the  vortices  of  the 
great  heaven  ;  and  inasmuch  as  these  vortices  are 
similar,  as  well  as  their  causes,  therefore  the 
etfects  produced  are  similar. 

"  Now  inasmuch  as  man  is  not  created  prone  to 
the  earth  like  beasts,  but  is  endowed  both  with  an 
upright  mien  in  order  to  enable  him  to  look  up- 
ward to  the  heavens,  and  with  a  soul  derived  from 
the  aura  of  a  purer  and  better  world,  in  virtue  of 
which  lie  is  allied  to  heaven  ;  let  us  avail  ourselves 
of  this  privilege  to  exalt  our  thoughts  to  the  re- 
gions above ;  and  from  a  vile  stone  of  the  earth 
and  its  magnetic  powers,  contejnpUite  what  is  simi- 
lar on  the  largest  scale,  and  learn  the  nature  and 
laws  of  the  material  heavens  both  visible  and  in- 
visible." —  Principia,  vol.  ii.  pp.  230,  231. 

52.  What  can  be  more  philosophically  beau- 
tiful than  the  above  analogy  ?  Svvedenborg 
moreover  observes  that  the  axis  of  our  own 
universe  is  in  the  galaxy ;  that  here  conse- 
quently the  magnetic  power  is  the  strongest, 
and  hence  that  here  we  find  the  greatest  con- 
densation of  solar  systems ;  that  our  own  sun 


is  not  in  this  axis  but  a  little  out  of  it,  and 
hence  the  original  cause  of  the  ellipticity  of 
the  planetary  orbits,  which  he  supposes  to  be 
attracted  in  the.  direction  of  the  axis  of  the 
common  sphere. 

Theories  of  Gravitation. 

53.  "We  cannot  fail  here  to  bestow  a  passing 
notice  upon  some  recent  attempts,  as  indeed 
upon  suspicions  which  have  always  more  or 
less  existed,  to  account  for  the  motion  of  the 
I)lanets  by  some  better  theory  than  mere  gravi- 
ty, or  such  separate  and  independent  forces 
as  the  universe  is  supposed  to  be  endowed 
with,  by  the  Newtonian  hypothesis.  A  woi'k, 
for  instance,  entitled  "  Outlines  of  a  System 
of  Mechanical  Philosophy,  being  a  research 
into  the  Laws  of  Force,  by  Samuel  Elliott 
Coues."  In  this  work,  the  author  has  taken 
strong  grounds  against  the  Newtonian  theory 
of  gravitation,  conceiving  of  a  more  spiritual 
theory,  and  recognizing  the  Divine  Author  of 
creation  altogether  more  present  and  imma- 
nent than  mere  gravitation,  or  simple  attrac- 
tion of  one  body  by  another,  can  possibly  ena- 
ble us  to  do.  It  is  to  be  observed  that  the 
author  here  alluded  to  does  not  deny  i\ie  fact 
of  gravitation,  or  rather,  similar  consequences, 
but  not  precisely  nor  all,  which  gravitation 
would  produce,  but  simply  asserts,  and  by  num- 
erous facts  shows,  that  such  power  is  not  in- 
nate in  the  bodies  themselves,  and  therefore, 
that  the  theory  of  mere  attraction  of  one 
body  by  another  is  false,  and  also  insufficient 
to  account  for  the  movements  of  the  Universe. 
For  this  attempt  at  opposing  great  names, 
for  calling  Newton  to  account,  the  amiable 
author  has  encountered  the  usual  sneers  of 
certain  pert  tyros  in  science,  who  follow  hard 
upon  authority,  and  his  book  remains  quite 
harmless,  though  not  without  the  recognition 
of  its  truths,  by  a  few  discriminating  and  ap- 
preciating minds.  Thus  we  go,  and  thus  the 
spiritual  and  the  divine  are  ever  sure  to  get 
the  ascendency,  and  as  sure  to  be  scouted  at 
first  by  the  sensual  and  material.  It  is  suf- 
ficient to  say  that  our  modern  author  has 
been  impressed  with  a  great  truth  here,  and 
has  not  failed  triumphantly  to  show  it.  But 
we  are  only  led  into  this  notice,  to  set  forth 
all  the  more  prominently  the  grand  and  sim- 
ple theory  of  Svvedenborg.  The  existence  of 
a  vortex,  or  of  planetary  spheres,  analogous 
to  the  sphere  of  the  magnet,  and  of  every 
particle  of  matter,  so  that  each  planet  and 
sun  is  but  the  nucleus,  as  it  were,  or  centre  of 
an  immense  body  of  finer  and  invisible  matter, 
graduated  by  different  degrees  of  attenuation, 
and  these  all  interpenetrating  one  another, 
constituting  one  mighty  whole,  without  a 
vacuum,  and  united  with  and  interpenetrated 
by  the  spiritual  universe,  the  spiritual  centre 
of  which  is  the  Deity  Himself,  who  also  in- 
terpenetrates  the   whole,  —  this  is   the   true 


LIFE    AND    WRITINGS    OF   EMANUEL    SWEDENBORG. 


17 


theory,  and  here  j!:ravitation  is  simplified,  and 
the  spiritual  and  material  meet  and  touch 
each  other.  Of  course  tiiere  must  be  gravity 
where  all  things  touch  and  move  together. 
And  there  cannot  be  a  gravity  which  does 
not,  by  fine  intermediates,  involve  touch ! 
Swedenborg  regards  both  gravity  and  mag- 
netism as  having  the  same  original,  and  it  has 
since  been  discovered  tliat  the  magnetic  at- 
tractions and  repulsions  observe  the  same  law 
a«  gravitation,  according  to  which  the  intensi- 
ty of  the  force  is  inversely  as  the  square  of 
the  distance.  The  real  cause  and  nature  of 
gravitation,  so  far  as  we  can  conceive  of  it,  is 
undoubtedly  to  be  found  in  the  similarity  of 
the  primary  forms  of  the  particles  of  matter, 
and  more  deepljs  in  the  similarity  of  essences 
which  produce  those  forms,  thus  in  simple  af- 
finity which  like  has  for  like.  But  it  is  to  be 
found  most  deeply,  in  the  spiritual,  thence  in 
the  invisible  material,  and  thence  in  the  visi- 
ble material.  Hence  the  profound  remark  of 
Swedenborg,  that  nothing  can  be  truly  known 
of  the  visible  world  without  a  knowledge  of 
the  invisible,  for  the  visible  world  is  a  world 
only  of  effects,  while  the  invisible  or  spiritual 
is  the  world  of  causes.  Repulsion  is  not  a 
positive  principle,  like  attraction,  or  gravita- 
tion, and  is  only  caused  by  dissimilarity  of 
essences.  There  is  some  similarity  and  some 
dissimilarity,  in  all  material  bodies  ;  hence, 
either  perceptible  or  imperceptible,  both  attrac- 
tion and  repulsion.  He  who  will  pursue  this 
course  of  thought,  making  due  allowance  for 
relative  distances,  or  the  nearness  or  re- 
moteness of  other  bodies,  will  arrive,  as  far  as 
possible,  in  the  present  state  of  our  faculties, 
at  the  true  theory  of  gravitation,  or  of  attrac- 
tion and  repulsion.  In  other  words,  he  will 
find  a  kind  of  chemical  affinity  on  a  large 
scale !  * 

54.  But  our  remarks  would  not  be  com- 
plete here,  without  a  further  reference  to 
Swedenborg's  theological  system,  although  we 
may  subject  ourselves  to  the  charge  of  mix- 
ing up  theological  ideas  with  possibly  pliysical 
errors.  But  the  reader  must  judge,  while  wc 
only  wish  to  say  that  "  Swedenborg  maintains, 
that  the  constitution  of  the  insible  heavens 
■never  can  be  understood  without  Jirst  under- 
standing the  constitution  of  the  invisible.  That 
the  invisible  are  far  more  immense  than  the 
visible,  of  which  the  Lord  is  the  one  only  and 
central  sun  ;  that  they  consist  of  distinct  ordi- 
nations of  angelic  hosts  or  societies  into  the 
human  form,  according  to  the  apostolic  idea  of 
the  constitution  of  a  church  ;  that  every  dis- 
tinct society  has  its  distinct  place  in  the  uni- 
versal body ;  that  united  into  one  it  exhibits 
the  splendor  of  a  spiritual  star,  to  which  there 

*  "  Beyond  certain  limits  of  distance,  ilie  iiiterblending  actions  of 
any  two  bodies,  however  dissimilar  in  constitution,  is  always  har- 
monious—  and  liciice  attractive;  within  those  limits  of  distance, 
tbo  action  is  crowding  and  conflicting',  and  lunce  repellent."  — 
Fishbuagh'a   "  Jfacroccijir.  and  J/icroco.-m."     ''J''  ii.  p.  124. 


is  a  corresponding  natural  sun  ;  that  natural 
suns  are  aggregated  or  grouped  according  to 
their  correspondences  to  tlie  spiritual ;  thus 
that  the  natural  is  the  outbirth  of  the  spiritual, 
the  visible  of  the  invisible,  the  temporal  of 
the  eternal,  the  finite  of  the  infinite  ;  and  that 
the  concentrations  and  disjjersions  of  universes 
is  but  the  outward  manifestation  of  the  changes 
going  on  in  the  inward  and  spiritual  heavens, 
which  refer  to  ever  new  varieties  of  state  in 
consequence  of  ever  new  progressions  from 
glory  to  glory."  —  Introduction  to  Principia, 
p.  7'J. 

The  Planetary  System. 

55.  "  We  now  proceed  (says  the  same  writer)  to  a. 
more  direct  comparison  of  Swedenborg's  cosmo- 
gonical  theory  witFi  that  of  La  Place. 

"  After  the  suggestions  of  Newton  upon  this  sub- 
ject, with  the  existence  of  which  I  know  not 
whether  La  Place  was  acquainted,  it  was  asserted 
by  the  latter  that  Biilfon  was  the  first  writer  whom 
he  knew,  who,  since  tne  discovery  of  the  true 
system  of  the  world,  had  attempted  to  investigate 
the  origin  of  the  planets  and  their  satellites.  Now 
Swedenborg  published  his  Principia  in  the  year 
1734  ;  that  is  to  say,  ten  years  before  BufFon  pub- 
lished his  theory,  and  Buffbn  himself  had  read 
Swedenborg's  Principia,  as  may  be  concluded 
from  the  circumstance  that  a  copy  of  Swedenborg's 
Principia  was  not  very  long  since  sold  by  an  emi- 
nent bookseller  *  in  London,  containing  Buffon's 
own  autograph ;  therefore  if  La  Place  himself 
was  not  acquainted  with  Swedenborg's  treatise,  it 
is  reasonable  to  presume  that  Butfon  was.  Ten 
years,  then,  before  Buffbn  published  his  theory, 
and  about  thirty  years  before  La  Place  offered 
his  own  to  the  public,  Swedenborg  had  pro- 
pounded his  theory  in  the  Pnncipia,  in  the 
year  1734  ;  and  again  in  his  treatise  on  the  Wor- 
ship and  Love  of  God,  in  the  year  1745,  or  about 
twenty  years  before  La  Place's  theory.  In  these 
two  works  it  had  been  observed  by  Swedenborg, 
that  the  sun  is  the  centre  of  a  vortex ;  that  it 
rotates  upon  its  axis ;  that  the  solar  matter  con- 
centrated itself  into  a  belt,  zone,  or  ring  at  the 
equator,  or  rather  ecliptic  ;  that  by  attenuation  of 
the  ring  it  became  disrupted;  that  upon  the  dis- 
ruption, part  of  the  matter  collected  into  globes, 
and  part  subsided  into  the  sun  forming  solar  spots  ; 
that  the  globes  of  solar  matter  were  projected  into 
space  ;  that  consequently  they  described  a  spiral 
orbit ;  that  in  proportion  as  the  igneous  matter 
thus  projected  receded  from  the  sun,  it  gradually 
experienced  refrigeration  and  consequent  conden- 
sation ;  that  hence  followed  the  formation  of  tne 
elements  of  ether,  air,  aqueous  vapor,  &c.,  uuiil 
the  planets  finally  reached  their  present  orbit : 
that  during  this  period  the  earth  experienced  u 
succession  of  geological  chanoes  which  originated 
all  the  varieties  in  the  mineral  kingdom,  and  laid  a^ 
it  were  the  basis  of  the  vegetable  and  afterward* 
of  the  animal  kingdoms.  This  is  the  general  view 
of  Swedenborg's  cosmogonical  theory,  with  whicn 
Buffbn  was  acquainted,  but  of  which  La  Place,  ac- 
cording to  his  own  account,  was  ignorant. 

"  Now  the  points  of  difference  and  agreemcnl 
between  the  theory  of  La  Place  and  that  of  Swe- 
denborg are  the  following.    Swedenborg  begins  at 


*  The  lato  Mr.  Bohn,  of  Honrietta  Street,  Covent  Garden. 


u 


LIFE   AND    WRITINGS   OF   EMANUEL   SWEDENBORG. 


the  ".entre,  La  Place  at  the  circumference.  Swe- 
dei.Dorg  traces  the  process  of  creation  from  the 
centre  to  the  circumference,  La  Place  traces  it 
from  the  circumference  to  the  centre.  According 
to  Swedenborg,  the  centre  created  the  circum- 
ference ;  according  to  La  Place,  the  circumference 
created  the  centre.  On  the  other  hand,  both  agree 
that  the  planets  were  formed  by  a  condensation  of 
zones,  and  hence  that  planetary  matter  was  origi- 
nally solar.  The  latest  experiments  are  unfavor- 
able to  the  order  observed  by  La  Place,  and 
favorable  to  the  ordi^r  observed  by  Swedenborg."  — 
Introduction  to  Principia,  vol.  ii.  pp.  79-81. 

56.  What  is  most  remarkable  is,  that  Swe- 
denborg alleges  in  his  "  Worship  and  Love  of 
God,"  that  there  were  seven  planets  created 
from  the  sun  at  the  same  time.  And  he  has, 
in  his  Principia,  sevei'al  drawings  illustrative 
of  the  subject,  in  all  of  which,  seven  planets 
are  laid  down.  And  this  was  more  than  forty 
years  before  the  discovery  of  the  seventh 
planet  by  Dr.  Herschel. 

57.  We  must  also  observe  here,  that,  con- 
trary to  the  testimony  of  the  scientifie  world, 
Swedenborg  was  the  first  to  designate  the  pre- 

■  cise  spot  —  the  actual  locality  and  situation  of 
our  solar  system  amongst  the  stars  of  the  uni- 
verse. So  truly  is  this  the  real  state  of  the  case, 
that,  without  the  slightest  exaggeration,  he 
may  be  represented  as  affirming,  "  I  have 
formed  a  comparison  of  the  magneti<i  sphere 
with  the  sidereal  heavens,  chap.  i.  Part  3,  and 
have  gauged  geometrically  the  stratum  of  the 
milky  path ;  I  have  examined  its  parts  and 
discovered  its  construction,  and  have  found, 
by  a  geometrical  calculus,  the  exact  spot  in 
that  galaxy  where  the  sun's  system  is  placed." 
As  if,  placing  his  finger  on  that  spot,  he  had 
exclaimed,  "  It  is  there  !  At  the  point  where 
the  main  trunk  of  the  milky  stream  has  a 
considerable  incurvation  or  divergence  into 
branches,  there  the  sun's  system  is  placed. 
Seek,  and  you  will  find  it." 

58.  Five  years  subsequently,  Herschel  is 
born  (1738).  In  the  year  1789,  he  directs 
bis  monster  telescope  to  the  sides  and,  surfaces 
of  the  galaxy,  and  without  knowing  of  Swe- 
denborg's  announcement  of  the  sun's  position 
therein,  conjectures  the  identical  spot,  seeks 
for  evidence  of  its  truth  by  a  species  of  star 
gauging,  and  a  few  etforts  reward  his  labors 
with  the  most  abundant  confirmation  of  the 
reality  of  his  conjecture.  Certainly,  never 
did  a  luore  bold  assertion  receive  a  more  strik- 
ing confirmation ! 

oSJ.  To  whom  should  the  honorable  wreath 
be  awarded  —  to  the  man  who,  by  a  series  of 
careful  observations  on  the  elliptical  and  ec- 
centric form  of  the  planetary  orbits,  and  by  a 
careful  deduction,  arrived  at  by  geometrical 
reasoning,  from  the  facts  thereby  established, 
indicated  the  exact  situation  in  the  heavens 
where  our  solar  system  is  placed ;  consequent- 
ly, before  human  eye  had  looked  upon  it,  or 
mind  ccujectured  it,  and  confidently  predicted 
the  exa»'t  location  amongst  the  stars,  where, 


fifty  years  subsequently,  the  eye  of  Herschel 
sought  and  found  it  ?  Or,  shall  it  be  awarded 
to  the  man  who  first  made  the  literal  but  le&» 
meritorious  discovery  ? 

60.  How  like  the  recent  case  of  Leverrier, 
and  his  discovery  of  the  planet  Neptune ! 
Was  Leverrier,  who  saw  it  mentally,  or  Dr. 
Galle,  who  saw  it  telescopically,  the  real  dis- 
coverer of  the  boundary  planet  ?  The  whole 
civilized  world  have,  without  the  slightest  de- 
mur, decided  in  favor  of  the  person  who  re- 
vealed its  situation  (for  the  planet's  existence 
was  long  suspected),  who  saw  it  by  intellectual 
vision,  before  bodily  eyes  could  even  suspect 
where  to  look  for  it.  There  is  the  same  es- 
sential difference  between  Leverrier's  discov- 
ery of  Neptune  and  Herschel's  discovery  of 
Uranus,  as  there  is  between  Swedenborg's  dis- 
covery of  the  situation  of  our  sun  among 
the  stars  of  the  milky  way,  and  Herschel's 
discovery  of  the  same.  In  both  Swedenborg's 
and  Leverrier's  case,  the  discovery  is  intel- 
lectual, and  shows  forth  the  triumphs  and  su- 
periority of  reason  over  mere  sensation. — 
2iew  Church  Repository,  vol.  iii.  p.  199. 

61.  Again,  concerning  the  Stability  of  the 
Solar  System,  Swedenborg's  theory  declares, 
that,  as  the  solar  system  is  carried  along  the 
milky  path,  and  afterwards  compelled  to  di- 
verge therefrom,  the  planetary  orbits  will 
change  their  form  and  eccentricity  to  a  certain 
amount,  and  then  return  to  their  original  con- 
dition, when  they  will  again  change,  and  again 
return,  and  so  on  to  eternity.  —  Principia,  vol. 
ii.  pp.  233-38. 

62.  The  beautiful  demonstration  by  La 
Grange,  of  the  stability  of  the  solar  system,  is 
a  direct  proof  of  Swedenborg's  theorem.  The 
changes  in  the  character  of  the  planetary  or- 
bits, were  already  known  and  seen  to  be  at 
work  undermining  the  present  form  of  the 
system,  and  fears  were  entertained  that  they 
might  become  exorbitantly  great,  so  as  to  sub- 
vert those  relations  which  render  it  habitable 
to  man.  This  was  a  difficulty  which  appeared 
insurmountable  to  the  astronomers  of  Swe- 
denborg's day,  and  for  some  time  afterwards. 
Theologians  every  where  accepted  it  as  an  ob- 
vious demonstration  of  their  doctrine  of  the 
final  destruction  of  all  things.  Newton  and 
Leibnitz  had  both  bowed  with  submission  to 
the  order  of  things,  which  was  winding  up 
the  operations  of  the  great  whole,  and  bring- 
ing on  an  inevitable  doom.  Geometers,  phi- 
losophers, and  theologians,  accepted  the  fact  as 
evidence  of  the  common  declaration,  "  that  the 
end  of  all  things,"  if  not  at  hand,  was  at  least 
certain.  Every  whei'e  the  profoundest  math- 
ematical resources  were  employed  to  their  ut- 
most limits,  but  the  equation  on  one  side  al- 
ways equalled  nothing,  and  the  quantities  only 
seemed  to  converge  without  the  slightest  pos- 
sibiHty  of  their  opening  out,  and  again  re- 
turning to  a  new  development  of  being. 
Only  one   hright  rpfr"fh'ivfi  spot  existed   like 


LIFE   AX])    WKITINGS   OF  EMANUEL   SWEDENBORG. 


]9 


an  oasis,  where  wo;ii"y  man,  had  he  known  it, 
might  have  retVeslied  liimself;  and  that  was 
the  Princl'pia  ot"  Swedenborfr.  There  uloue, 
amongst  all  the  works  of  this  period,  is  shown 
the  now  accepted  doctrine  of  a  cyclar  returii. 
At  length,  La  Grange  appears  with  a  demon- 
stration, grounded  on  the  discovery  of  a  cer- 
tain relation  which  prevails  in  the  system,  be- 
tween the  masses,  orbital  axes,  and  eccentrici- 
ties ;  by  which  the  doctrine  is  completely  es- 
tablished, that  though  the  solar  system  is 
liable  to  certain  mutations  in  the  form  and  ec- 
centricity of  its  orbits,  of  very  long  periods, 
yet  its  orbits  return  again  exactly  to  what 
they  originally  were,  oscillating  between  very- 
narrow  limits.  The  same  matter  has  been 
recently  investigated  by  Leverrier  with  the 
same  successful  results.  So  that  the  doctrine 
of  a  cyclar  return  in  the  form  of  the  solar 
system,  first  propounded  by  Swedenborg,  is 
now  received  as  one  of  the  most  beautiful  con- 
ceptions of  man,  under  the  name  of  La 
Grange's  Theory  of  the  Stability  of  the  Solar 
System. 

63.  Swedenborg,  also,  not  only  explains  the 
doctrine  of  a  cyclar  return,  but  also  most  sat- 
isfactorily exhibits  the  reasons  why  it  is  so. 
The  intelligent  reader  would  well  be  reward- 
ed by  a  perusal  of  his  grand  theory.  La 
Grrange  is  the  acknowledged  first  suggester 
of  the  cyclar  theory,  and  Bessel  the  first  sug- 
gester of  the  theory  of  its  cause.  Yet  the 
whole  doctrine  is  repeatedly  given,  by  Swe- 
denborg, in  the  compass  of  half  a  dozen  sen- 
tences ;  yea,  a  score  of  times  in  the  course  of 
the  chapter  on  ''  The  Heavens,"  vol.  ii.  This 
doctrine  was  published  forty-four  years  before 
La  Grange  put  his  forth,  seventy-one  years 
before  Mayer,  and  ninety-one  years  before 
Bessel. 

64.  Again,  concerning  the  Translatory  Mo- 
tion of  the  Stars  along  the  Milky  Way.  This 
motion  of  the  whole  starry  heavens  had  not 
been  even  conjectured  when  the  theory  of 
Swedenborg,  affirming  this  fact,  was  given  to 
the  world;  but  that,  as  we  have  shown,  in- 
strumental measurements  have  now  qualified 
it  with  an  empirical  certainty.  As  stated 
above  by  Humboldt,  ''  every  portion  of  the 
vault  of  heaven,"  comprising  "  the  countless 
host  of  fixed  stars,"  are  "  moving  in  thronged 
groups,"  so  that  the  fact  of  universal  motion  in 
space,  of  the  whole  stary  heavens,  is  an  es- 
tablished truth,  of  which  conjecture  forms  no 
part,  and  which,  though  considerably  less  ob- 
vious, is  nevertheless  not  less  certain  than  the 
motion  of  those  wandering  stars  called  planets. 
But  in  what  direction  do  the  stars  move  in 
space  —  do  they  move  along  the  milky  way? 
Echo  answers  —  They  do.  The  theory  of 
Swedenborg,  and  the  theory  of  observation, 
both  echo  —  They  do. 

65.  Here  is  the  proof.  Recently  this  theory 
of  sidereal  observation  has  had  its  exposition 
in   ;'.n    iiUrodnctcv   Ipetnre  delivered    at    the 


opening  of  the  Corfu  University  Session, 
1830,  by  O.  F.  Mossotti,  Professor  of  pure 
and  applied  Mathematics  in  the  L'niversity  of 
the  Ionian  L«lands.  The  following  striking  con- 
trast between  the  theory  of  Swedenborg,  when 
the  scientific  world,  without  exception,  had 
not  even  conjectured  the  general  fluxion  of 
the  starry  heavens,  and  the  theory  of  Mossot- 
ti, as  expressive  of  that  fact  when  completely 
and  satisfactorily  established,  solicits  the  read- 
er's examination  :  — 


Swedenborg  in  M'.VA,  before  even 
conjectured. 

"  The  commnn  axis  of  the 
sphere  or  sidereal  heaven  seems 
to  he  the  galaxy  where  we  per- 
ceive tlie  largest  conyeries  of 
stars  .  .  .  the  solar  or  stel- 
lar systems  afterwards  proceed 
from  the  axis,  and  inflect  them- 
selves in  different  directions  ; 
hilt  that  nevertheless  all  liave 
reference  to  that  axis  ...  . 
the  largest  congeries  is  in  the 
milky  way  ....  here  lies 
the  chain  and  magnetic  course 
of  the  whole  of  our  sidereal 
heaven."  —  Fol.  II.,  p.  237. 


Professor  Mossotti  in  1839,  ajl*r 
empirically  determined, 

"  Tlie  countless  stars  of  the 
milky  way  may  therefore  con- 
stitute an  unchangeable  system, 
circulating  in  an  annular  space 
to  which  they  are  always  lim- 
ited  The  solar  sys- 
tem revolves,  therefore,  in  the 
milky  way  from  west  to  cast,  ex- 
actly in  the  direction  in  which 
all  the  bodies  vf  this  system  re- 
volve. 

"  To  give,  in  a  few  words,  a 
clear  image  of  what  has  been 
said,  consider  a  cluster  of  count- 
less stars  in  the  immensity  of 
space,  ail  placed  along  a  ring 
of  enormous  dimensions,  and 
all  moving  in  it  in  periods  which 
only  myriads  of  centuries  cait 
measure :  tbilowing  them  in 
their  long  and  slow  courses, 
imagine  tjiem  to  approach  pro- 
miscuously but  alternately  the 
outer  and  inner  edge  of  the 
ring,  and  you  will  have  an  idea 
of  the  sidereal  system  in  whicb 
we  are  placed."  —  Phil.  Mag. 
vol.  xxii.,  No.  143,  Feb.,  1843  ' 
pp.  88-9. 

GO.  This  contrast  presents  the  two  extremities 
of  an  age.  At  its  commencement  all  is  nega- 
tion. It  exhibits  the  Swedish  philosopher  in 
bold  and  striking  relief.  Behold  him !  he 
stands  alone  in  an  age  of  darkness.  In  the 
background  the  past  is  black  as  night.  It 
brings  him  out  like  the  sudden  apparition  of 
a  new  star  bursting  with  glory,  and  whose 
brillianc)'  outshines  the  whole  heavens,  as  if  in 
advance  thereof.  It  enables  us  to  perceive, 
that  the  genius  of  Swedenborg  had  traversed  ■ 
an  unknown  path,  and  explored  an  unknowr 
region,  —  had  watched  intellectually  the  stars 
in  their  magnetic  courses,  and  followed  them 
in  their  revolutions,  and  had  grasped,  with 
almost  superhuman  intelligence,  the  whole 
sum  of  this  vast  starry  universe,  to  make  it 
subservient  to  his  thoughts,  long  before  other 
men  even  suspected  the  existence  of  such 
translatory  phenomena.  With  the  striking 
theoretical  discoveries  present  before  the  mind, 
given  in  this  and  the  preceding  article,  who 
can  doubt  the  transcendency  of  his  genius,  or 
object  to  his  claims  for  the  highest  order  oi 
anticipative  originality  ? 

67.  Swedenborg  also  goes  into  other  con- 
siderations, concerning  the  immensity  of  crea- 
tion, beyond  or  outside  the  boundaries  of  the 
visible  firmament  of  the  starry  heaven,  and 
the  groups  or  systems  of  stars,  which  have  no 
immediate  connection  with  each  other,  and  yet 
which  are  connected  in  one  mighty  system  of 
systems.     Thus,   again,  was   he  first   in   thL 


zO 


LIFE   AND    WRITINGS   OF   EJVIANUEL    SWEDENBORG. 


grand  conception,  as  appears  from  a  j-efcrence 
to  the  facts  in  the  case. 

"  The  in<Tonions  Mr.  Micliell,  more  than  fifty 
years  ago,  stnrleJ  the  idea  of  the  st;irs  boinnf  formed 
into  groups  or  systems,  wliich  are  entirely  detached 
from  one  another,  and  have  no  immediate  connec- 
tion."—  Diclc's  Sidereal  Heavens,  p.  210. 

"  The  next  object  alhided  to  was  the  systematic 
arrangement  of  the  stars.  It  was  an  English- 
man, named  Michell,  who  first  observed  this  sys- 
tematic arrangement."  —  Prof.  JViehol\s  Lecture 
on  Astron.,  see  Manchester  Guardian,  May  15th, 
1847. 

"  Mr.  Herschel  improved  on  Michell^s  idea  of  the 
fixed  stars  being  collected  into  groups."  —  Encyclo- 
pcRdia  Britannica,  vol.  2,  part  ii.  p.  472,  Astronomy. 

"  Another  doctrine  published  at  Venice  in  the 
year  llChi,  by  M.  Boscovich,  said  to  have  been  first 
thought  of  by  Mr.  Michell,"  &c.  —  Young's' Es- 
say on  the  Power  and  Mechanism  of  JVatnre,  p.  64. 

68.  It  would  appear  from  the  above  quota- 
tions, that  Michell  was  the  iirst,  in  the  history  of 
hypot'nesis,  to  propose  a  true  conception  of 
the  cosraical  structure  of  the  starry  heavens. 
He  suggested,  that  gravitation  might  cause  the 
stars  to  cluster  together  into  distinct  systems  : 
that  as  planets  are  parts  of  solar  systems,  so 
are  solar  systems  parts  of  what  may  be  called 
star  systems.  Michell's  proposition,  given  in 
1707  (Phil.  Trans.  1767  and  1783),  contains, 
according  to  the  unanimous  opinion  of  the 
scientific  world,  as  shown  above,  the  first  sug- 
gestion on  record  of  the  grouping  of  stars  into 
separate  and  distinct  systems. 

69.  But  the  true  history  of  the  matter  stands 
thus  : —  Kant,  the  celebrated  German  transcen- 
dentalist,  was  the  first  who  published  a  true 
conception  of  the  distribution  of  matter  in 
space.  The  work  was  called,  On  the  Theory 
and  Structure  of  the  Heavens,  and  published 
at  Konigsberg  in  1755.  About  this  time 
Michell  was  revolving  the  matter  in  his  mind, 
but  had  not  published  any  thing  thereon. 
Lambert,  in  1757,  followed  Kant  in  his  Let- 
ters on  Cosmogony.  Two  years  subsequently 
(1759),  Boscovich  published  his  celebrated 
theory  of  the  Constitution  of  the  Universe. 
All  advocating  similar  views  of  the  arrange- 
ment and  distribution  of  matter  in  space.  In 
1767  Michell  presented  his  views,  but,  differ- 
ently from  all  previous  theorists,  gave  certain 
illustrations  which  brought  the  theory  at  once 
before  the  attention  of  observers,  so  as  to  be 
capable  of  demonstration.  On  this  account, 
I  suppose,  he  is  regarded  as  being  the  first 
who  presented  a  true  theory  of  the  starry 
heavens,  the  former  being  entirely  overlooked 
or  unknown.  In  1780,  Herschel  gauges  the 
heavens,  and  literally  beholds  what  had  hith- 
erto been  only  theoretical,  and  to  some,  abso- 
lutely impossible. 

70.  Yet  preceding  all  these,  and  when  Kant 
was  only  ten  years  of  age,  Swedenborg  had 
formally  given  the  same  ideas  and  views  of 
creation,  —  expressly  calling  his  Essay  — 
"The  Theory  oi  the  Sidereal  Heavens"  —  in 


his  immortal  Principia,  published  in  1733, — 
being  twenty-two  years  before  Kant,  twenty- 
four  years  before  Lambert,  twenty-six  years 
before  Boscovich,  thirty-four  years  before 
Michell,  and  forty-seven  years  before  Her- 
schel. This  work,  which  preceded  all  other? 
in  tlie  suggestion  of  true  views  regarding  the 
clustering  of  stars,  and  their  arrangement  and 
distribution  in  space,  was  published  under 
royal  auspices,  and  at  the  expense  of  the  then 
reigning  Duke  of  Brunswick.  Yet,  even  this 
idea  was  as  a  drop  is  to  the  expansive  ocean, 
compared  with  the  lofty  grandeur  and  mighty 
ubiquity  of  the  ideas  and  conceptions  which 
opened  to  his  view,  when  the  starry  clusters 
of  the  inner  universe  were  subsequently  dis- 
coverable to  the  inner  vision  of  his  spirit. 
The  following  contains  a  brief  summary  of 
his  statement  of  the  fact,  that  stars  cluster  or 
associate  themselves  into  societies  or  systems. 
As  to  the  formative  process,  our  former  arti- 
cle will  suggest  an  exposition  :  — 

"  That  one  vortex,  with  its  active  centre,  consti- 
tutes one  heaven  of  itself,  or  one  mundane  system ; 
that  several  vortices,  with  their  centres,  form  to- 
gether a  certain  sphere  ;  that  a  sphere,  consisting 
of  many  vortices  of  the  same  kind,  has  its  own 
proper  figure." — Principia,  vol.  i.,  p.  233. 

"  That  the  whole  visible  sidereal  heaven  is  one 
large  sphere,  and  that  its  suns  or  stars,  together 
with  their  vortices,  are  parts  of  a  sphere  connect- 
ed one  witli  the  other,  in  the  manner  we  have 
mentioned."  —  Page  234. 

"  That  there  may  be  innumerable  spheres  or 
sidereal  heavens  in  the  finite  universe  ;  that  the 
whole  visible  sidereal  heaven  is  perhaps  but  a 
point  in  respect  to  the  universe.  The  sidereal 
heaven,  stupendous  as  it  is,  forms  perhaps  but  a 
single  sphere,  of  which  one  solar  vortex  consti- 
tutes only  a  part.  Possibly  there  may  be  innu- 
merable other  spheres,  and  innumerable  other  heav- 
ens similar  to  those  we  behold  ;  so  many  indeed 
and  so  mighty,  that  our  own  may  be  respectively 
only  a  point."  —  Page  238. 

71.  By  the  joint  labors  of  the  two  Hersehels 
and  the  Earl  of  Rosse,  the  heavens  have  been 
gauged  above,  below,  and  on  all  sides,  with 
their  gigantic  telescopes  :  and  the  result  has 
been,  these  theoretical  suggestions,  so  lofty 
and  sublimely  elevating,  have  now  to  be  re- 
garded as  matters  of  fact.  This  happy  obser- 
vation, by  the  elder  Herschel,  of  a  conception 
first  published  by  Swedenborg,  about  fifty 
yeai-s  previously,  enriched  astronomy  with  a 
gem  far  exceeding  in  value  any  thing  preced- 
ing it.  Hitherto,  creation  was  considered  a 
globular  universe,  bounded  by  the  visible 
heavens.  Beyond  this  there  was  no  creation, 
but  the  spiritual  heavens  —  the  theological 
universe.  Within  this  the  material  universe 
was  enclosed,  in  the  centre  of  which  our  solar 
system  was  placed ;  whilst  its  interior  surface 
was  our  visible  heaven,  over  whose  ethereal 
vault  were  strewed,  in  unnumbered  myriads, 
the  glimmering  lights  of  other  worlds. 

72.  Swedenborg  was  the  first  intellectually 
to  break  through  this  enclosure  of  the  heavens, 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


2] 


and  with  powerful  arm  to  bui-st  usiinder  its 
confines,  to  draw  aside  tiie  dark  curtain  of 
ages,  to  overtiirow  the  barriers  raised  by  an- 
cient prejudices,  and  advance  to  some  distance, 
though  with  cautious  steps,  over  the  uncertain 
ground  beyond.  With  unwearied  labor  he 
had  essayed  every  probable  i)ath,  and  hav- 
ing found  the  right  one,  proceeded  along  it 
to  the  very  gate  of  trutii.  Wonderful,  in- 
deed, were  the  results.  At  once,  by  a  single 
effort  of  iiis  genius,  worlds- innumerable,  in 
congregated  spheres,  were  beheld  in  harmoni- 
ous operation,  without  end  or  limit  —  tiie 
boundaries  of  the  universe,  so  to  speak,  be- 
came to  man  at  once  illimitable ;  and  the 
scattering  goodness  of  the  Divine  Hand, 
strewing  mercies  and  blessings  amongst  un- 
numbered worlds,  hitherto  unseen,  unknown, 
and  unconjectured,  was  a  scene  worthy  of  the 
Almighty  —  a  prospective  into  a  held  so  en- 
tirely new  and  unprecedented,  that  admiring 
millions  are  struck  with  awe  at  the  Mighty 
Power  and  Infinite  Love  and  Wisdom  of  that 
Being  who  moves,  provides  for,  and  supports 
the  whole.  It  was  a  Revelation  of  the  attri- 
butes of  his  Being  and  the  Resoui'ces  of  his 
Power,  infinitely  beyond  any  thing  which  the 
wildest  imagination  of  the  Atheist  could  ever 
have  conceived,  in  demand  for  evidence  of  his 
existence.  Literally,  the  heavens  were  opened 
—  that  most  glorious  and  magnificent  region 
in  the  material  universe,  the  Heaven  of  Heav- 
ens, formed,  as  Swedenborg  expresses  it,  of 
innumerable  heavens,  in  congregated  spheres, 
beyond  or  outside  our  own  —  was  displayed 
first  to  the  intellectual,  and  subsequently  to 
the  ocular  vision,  when  one  universal  blaze  of 
glory  burst  forth  ou  an  astonished  world. 
'•  Behold ! "  says  Swedenborg,  on  drawing 
aside  the  dark  curtain  of  ages,  which  had  in- 
tercepted cVeation  from  the  view  of  mortals, 
"  behold  these  new  walks  of  the  Almighty  ! 
Lift  up  your  heads  on  high,  and  behold  Ilim 
traversing  the  innumerable  s[)heres  with  the 
same  flowing  richness,  beauty,  and  care,  as  is 
so  conspicuous  ou  this  atom  of  a  world  on 
which  we  dwell." 

73.  This  humble  and  devout  philosopher 
was  the  fii-st  happy  mortal  on  whom  the  high 
duty  devolved  of  developing  these  mighty 
truths  for  the  benefit  of  mankind.  He  was  a 
suitable  instrument  for  so  glorious  a  Revela- 
tion. When  the  immensity  of  God's  work, 
beyond  or  outside  the  visible  starry  heavens, 
bad  thus  been  opened  to  him,  and,  for  the  tirst 
time  in  human  history,  he  had  gazed  mentally 
on  the  peculiar  mechanism  of  our  own  imme- 
diate universe  ;  had  watched  and  measured 
the  play  of  its  mighty  forces  ;  had  proclaimed, 
after  geometrical  measurement,  the  precise 
system  or  cluster  of  stars  to  which  our  sun's 
system  belongs ;  yea,  had  placed  his  finger 
on  the  very  spot  in  that  cluster  Jive  years 
before  Herschel  was  born  ;  —  when  these  had 
beau  accomplished,  nothing  more,  as   to  uni- 


versal principles  and  universal  mechanism, 
could  be  revealed  to  or  made  known  by  him, 
to  be  useful  to  mankind  now.  To  progress 
further,  the  opening  of  the  iiuier  universe  to 
mental  vision  must  needs  follow.  For,  as  to 
universal  principles  and  mechanism,  he  had 
seen  all  that  man  could  now  see  where  man 
doth  dwell.  lie  stood  betwixt  the  darkness 
of  tiie  past  and  the  light  of  the  present,  a 
humble  instrument,  holding  in  his  hands  the 
germs  of  those  extraordinary  discoveries  and 
revelations  which  even  now  astonish  the  world. 
To  enumerate  them  here,  or  even  to  hint  their 
nature,  would  be  to  exceed  our  present  limits. 

74.  One  thing  is  clear  to  all  who  may  have 
read  attentively  these  papers,  and  carefully 
studied  his  voluminous  writings,  —  as  a  child 
writing  down  his  thoughts  and  experience,  so 
has  he  been  with  regard  to  his  opinions,  his 
discoveries,  and  his  almost  universal  experi- 
ence. But  it  is  equally  clear  "  the  world 
knows  him  not."  —  New  Church  Repository,  vol. 
iii.,  pp.  198,  199,202-205,249,250,293-297. 

Magnetic  Spheres. 

75.  We  cannot  take  leave  of  our  extracts 
from  this  work,  without  noticing  another  fea- 
ture of  it,  the  coincidence  of  which,  with  a 
work  that  has  recently  appeared  by  Baron 
Von  Reichenbach,  mai'ks  another  peculiarity 
of  our  author's  genius.  We  refer  to  what 
has  already  been  alluded  to,  viz.,  the  doctrine 
of  spheres  around  every  materitU  object,  par- 
ticularly around  magnets.  Many  have  been 
struck,  recently,  with  the  facts  and  illustra- 
tions contained  in  a  work  entitled  "  Physico- 
Physiological  Researches  on  the  Dynamics  of 
Magnetism,  Electricity,  etc.,  etc.,  by  Baron 
Charles  Von  Reichenbach."  Here  we  are 
presented  with  many  engravings,  showing  the 
actual,  substantial  ^o?rte  which  goes  forth  from 
the  ends  of  magnets,  and  from  all  sides  of 
them,  also  from  the  human  hand,  body,  and 
other  materials.  Reichenbach  discovered  these 
flames,  at  first,  by  what  he  calls  *'  sick-sensi- 
tives," or  cataleptic  patients,  (partially  clair- 
voyant subjects,)  when  shut  up  in  a  dark 
room.  The  flames  sent  forth  from  the  poles 
of  a  large  horseshoe  magnet,  capable  of  sup- 
porting ninety  pounds,  were  described  as  about 
eight  inches  in  length,  mingled  with  irrides- 
cent  colors,  flickering  and  waving,  yielding 
when  blown  upon,  and  when  the  hand  or  other 
solid  body  was  passed  through  them.  Vari- 
ous experiments  with  other  bodies  are  also  here 
detailed,  and  the  force  which  developed  these 
flames  is  called  the  "  odic,"  or  "  odylic,"  force, 

76.  But  it  is  interesting  to  observe,  that, 
in  Swedenborg's  Principia,  we  find  precisely 
similar  drawings,  and  in  great  variety,  illus- 
trating the  same  sphere  around  magnets  and 
around  iron.  Reichenbach's  discoveries  are. 
indeed,  of  a  somewhat  different  nature ;  for  lie 
demonstrated  the  existence  of  these  spheres, 
not  as  spheres  merely,  but  as  magnetic  ^o//t« 


22 


LIFE    AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


and  light,  by  means  of  his  "  sick-sensiti%es  " 
in  the  diirk,  in  a  way  that  we  do  not  lind  in 
any  other  author.  But  Swedenborg  has  the 
same,  or  similar  di-awings,  going  to  iUustrate 
precisely  tlie  same  thing,  all  but  the  flame; 
of  which  any  one  may  be  convinced  by  look- 
ing into  the  first  and  second  volumes  of  the 
Principia.  And  as  the  spheres,  of  course,  in- 
clude the  flames,  though  not  seen,  we  can  but 
regard  this  coincidence  as  decidedly  intei'est- 
ing.  We  should  have  thought,  if  we  had  not 
known  the  contrary,  that  we  were  looking  at 
some  of  Keichenbach's  engravings.  But  the  dif- 
ference appears  to  be,  that  in  Reichenbach's  case, 
he  was  led  to  his  fact  by  the  eyes  of  his  partial- 
ly clairvoyant  subjects,  while  Swedenborg  rea- 
soned his  out,  as  he  did  the  identity  of  elec- 
tricity and  lightning.  And  yet  we  know  not 
but  we  misjudge  the  keenness  of  his  vision, 
for  we  shall  find  that  be  was  no  stranger  even 
to  Jlames,  and  those,  too,  of  a  more  spiritual 
character,  even  before  the  full  opening  of  his 
spiritual  sight,  as  will  appear  when  we  come  to 
notice  his  advances  into  the  spiritual  region. 

77.  We  cannot  here  present  any  of  his 
drawings,  but  we  will  quote  a  few  of  his  re- 
marks, and  then  take  leave  of  the  subject :  — 

■  "  By  reason  of  the  connection  between  the  vor- 
ticles  which  extend  from  one  pole  to  another,  and 
of  tlie  formation  of  the  sphere,  there  exist  poles, 
one  on  each  side  of  the  magnet:  there  exist,  in 
like  manner,  polar  axes  extending  in  the  sphere  to 
a  distance  J'rom  the  magnet ;  and  these  axes  do  not 
receive  their  determination  from  tlie  magnet,  but 
from  the  sphere  and  its  tignre.  Tliat  not  tiie  mag- 
net, but  the  sphere  forms  the  polar  axis  on  each 
side,  is  evident  from  this  circuuioLance ;  thut  the 
polar  plane  passes  tlirough  the  whole  magnet  from 
one  side  to  the  other;  as  in  Fig.  10,  where  the 
whole  side,/,  o,  g,  is  polar,  as  also  the  opposite  side, 
a,  c,  b,  and  the  elements  of  the  effluvia  travel  loithin 
the  mass  rectilinearbj  fromy",  o,  g,  to  a,  c,  b,  accord- 
ing to  the  interior  texture.  Hence  the  polar  axis 
cannot  have  any  fixed  place  in  the  magnet,  but  the 
place  and  situation  of  the  polos  are  owmg  entirely 
to  the  sphere,  wliich  is  compelled  to  encircle  the 
magnet  according  to  the  figure  of  the  latter  ;  thus 
sometimes  in  one  way,  sometimes  in  another.  — 
Principia,  vol.  i.  p.  230. 

"  By  tlie  application  of  two  or  more  magnetic 
spheres,  the  tigure  of  each  is  immediately  changed : 
from  two  or  more  spheres  arises  one  that  is  larger ; 
and  the  whole  of  the  distance  between  the  spheres 
becomes  an  axis."  —  p.  234.  This  is  a  declared 
fact,  precisely  similar  to  Reichenbach,  who  in- 
stances and  illustrates,  by  engravings,  how  the 
flame  of  one  magnet  will  displace  that  of  another. 
Swedenborg  has  also  a  drawing  to  illustrate  the 
same  displacement  of  one  sphere  or  flame  by  an- 
other. 

"  The  sphere  of  the  efiliivia  around  iron  extends 
itself  to  a  considerable  distance ;  so  that  the  vorti- 
cles  or  gyrations  of  eflluvia  emit  themselves  like 
radii  on  every  side,  and  dispose  the  magnetic  ele- 
ment itself  into  the  same  situation,  whence  the 
magnetic  element  regards  tiie  iron  as  its  pole  or 
centre  from  which  the  vorticles  issue  in  a  long  se- 
ries. Not  only  does  a  tide  of  elljuvia  perpetually 
emanate  from  tlie  iruu,  but  it  ;iL^o  coUiUipaies  and 
surrounds  its  surface  ;  a  circu.nsi  aicc  so  evident, 


and  from  so  many  phenomena  arising  from  the 
conjunction  of  the  magnet  with  magnetic  needles, 
as  to  be  placed  beyond  a  doubt."  —  Vol.  ii.  p.  64. 

78.  In  the  woi'k  which  we  are  now  consid- 
ering, our  author  has  much  to  say  of  the  mag- 
netic needle,  and  the  causes  of  its  variations, 
the  matter  of  which  is  so  abstruse  and  extend- 
ed, that  we  cannot  here  go  into  it. 

79.  On  the  whole,  this  is  so  magnificent  a 
work,  that  one  feels  little  able  to  guide  anoth- 
er through  the  chambers  of  that  vast  edifice. 
It  ii  easy  to  see  and  admire  the  unrivalled 
ingenuity  of  the  conceptions,  the  consistency 
of  the  details  with  the  whole,  and  the  self-sup- 
porting proportions  of  the  theory ;  its  con- 
geniality with  thought,  and  felicity  with  which 
its  principles  apply  themselves  and  other 
things,  and  marshal  around  them  new  details  ; 
the  practicability  of  that  genius,  which  stud- 
ied the  elementary  world,  as  a  fourth  kingdom 
of  nature  ;  above  all,  the  noble  undertone  of 
theology,  which  breathes  throughout,  like  a 
tacit  psalm,  and  gives  life  to  our  notions  of  the 
Divine  ]Majesty  and  Wisdom,  making  atoms  in- 
stinct with  the  same  order  as  solar  systems ; 
concentrating,  to  intensity,  what  we  have 
hitherto  felt  of  admiration  and  wonder,  over 
that  nature,  which  is  greatest  in  the  least 
things,  and  least  in  the  greatest.  As  a  walk 
of  science,  the  embryology  of  worlds  has  had 
few  cultivators ;  and  probably  no  one  has 
broached  such  precise  ideas  upon  it,  as  Swe- 
denborg. The  work,  to  be  rightly  appreci- 
ated, must  not  only  be  read,  but  profoundly 
studied.  The  due  meed  of  praise  will  yet  be 
given  to  it,  and  it  will  at  least  take  its  place, 
in  the  public  estimation,  side  by  side  with 
the  immortal  principles  of  Newton. 

8U.  But  Swedenborg  does  not  stop  here. 
The  essential  reasons  of  chemistry,  some 
branches  in  most  departments  of  physics,  and 
many  arts  tending  to  improve  the  natural  life, 
have  employed  tiie  mind  and  pen  of  our  au- 
thor ;  yet  still  the  watchword  is  on  —  omoardSy 
to  witness  other  displays  of  his  genius  and  in- 
dustry. Did  we  all  toil  like  him,  and  improve 
our  talents  to  the  utmost,  how  would  the  world 
bless  our  tillage  with  a  new,  supernatural  pro- 
ductiveness. Verily,  heaven  would  tell  out 
unknown  riches  into  the  hand  of  humanity. 

81.  The  People  have  a  perfect  right  to 
claim  Swedenborg  as  one  of  their  best  cham- 
pions and  benefactors ;  because,  for  them  he 
labored,  wrote  and  published.     He  says, — 

"  There  are  persons,  who  love  to  hold  their 
knowledge  for  themselves  alone,  and  to  be  the  re- 
puted possessors  and  guardians  of  secrets :  such 
persons  grudge  the  Public  any  thing ;  and  if  any 
discovery  comes  to  light,  by  which  art  and  science 
will  be  benefited,  tliey  regard  it  askance  with 
scowling  looks,  and  probably  denounce  the  discov- 
erer as  a  babbler,  who  lets  out  mystorios.  I  know 
it  is  impossible  for  me  to  gain  the  good  will  of  this 
class ;  for  they  think  themselves  impoverished 
whenever  the  knowledge  they  have,  becomes  the 
knowledge  of  the  Ma>'Y.     For  surely  no  man  has 


LIFE   AND   WRITINGS   OF  EMANUEL  SWEDENBOKG. 


23 


«i  right  to  hold  his  knowledge  for  himself  alone, 
but  rather  for  others,  and'  for  the  whole  world. 
Why  sliuuld  such  tilings  be  grudged  to  the  Pub- 
lic ?  Whatever  is  worthy  to  be  known,  should  by 
all  means  be  brought  to  the  great  and  general 
Market  of  the  World.  The  rights  of  civilized  man 
convince  us  of  this  ;  the  natural  functions  of  the 
individual,  equally  with  the  laws  of  the  Republic 
of  Letters,  attest  and  enforce  it  Unless  we  all 
contribute  to  make  the  arts  and  sciences  flourish 
more  and  more,  we  can  neither  grow  wiser  nor 
happier,  with  time." 

82.  Notwitstanding  the  signal  learning  and 
sincere  piety  displayed  throughout  the  Prin- 
CiPiA,  the  work  was  prohibited  by  the  Pope, 
in  1739  ;  p'robably  because  the  Church  of 
Rome  professed  to  believe  that  God  made  all 
things  out  of  nothing,  and  could  not  reconcile 
such  a  process  of  creation  as  Swedenborg  pre- 
sents, with  their  literal  interpretations  of  the 
first  chapter  of  Genesis.  Did  not  the  Papists 
imprison  Galileo  for  proving  that  our  earth 
turns  on  it5  axis  every  day,  and  goes  round 
the  sun  once  a  year?  Now,  no  definition  is 
more  common,  than  that  truth  is  that  which 
IS  ;  hence,  in  a  corresponding  sense,  untruth, 
:rror,  or  falsehood,  is  that  which  is  not  ;  and, 
of  course,  that  which  is  the  genuine  nonentity, 
is  nothing.  Upon  this  ground,  to  say  that  God 
created  all  things  out  of  nothing,  is  to  attrib- 
ute the  origin  of  all  things  to  error,  and  hence, 
to  evil  or  the  devil  J  Behold  tiie  result  of  de- 
nying the  truth  and  believing  a  lie  ! 

83.  The  second  volume  of  this  great  work 
treats  of  the  various  methods  employed,  in 
different  parts  of  Europe,  for  smelting  iron, 
and  converting  it  into  steel ;  of  iron  ore,  and 
the  examination  of  it ;  and  also  of  several 
experiments  and  mechanical  preparations, 
made  with  iron  and  its  vitriol :  but  neither 
this,  nor  the  third  volume,  is  rendered  into  our 
language ;  though  the  authors  of  the  magnifi- 
cent French  works,  called  Descriptions  of 
Arts  and  Manufactures,  published  at  Paris, 
in  1772,  have  thought  so  highly  of  the  second 
volume,  that  they  have  translated  a  large  por- 
tion of  it  into  French,  and  inserted  it  in  their 
collection. 

84.  The  third  volume  treats  of  the  various 
methods  adopted  for  smelting  copper,  of  sepa- 
rating it  from  silver,  and  converting  it  into 
brass,  and  other  metals  ;  of  lapis  calaminaris 
of  zinc ;  of  copper  ore,  and  the  examination 
(rf  it ;  and  lastly,  of  several  chemical  prep- 
arations and  experiments  made  with  copper. 
In  England,  this  work  is  esteemed  very  high- 
ly ;  and  in  the  translation  of  Cramers,  "  Ele- 
ments of  the  Art  of  Essaying  Metals,"  given 
by  Dr.  Cromwell  Mortimer,  Secretary  of  the 
Koyal  Society,  in  1764,  it  is  mentioned  by  the 
translator  in  the  following  terms :  "  For  the 
sake  of  such  as  understand  Latin,  we  must 
not  pass  by  the  magnificent  and  laborious 
work  of  Emanuel  Swedenborg,  entitled  '  Prin 


accounts,  not  only  of  the  methods  and  newest 
improvements,  in  metalic  works,  in  all  places 
beyond  the  seas,  but  also  those  in  England 
and  our  colonies  in  America,  with  draughts  of 
the  furnaces,  and  of  the  instruments  to  be 
employed." 

85.  "  In  forming  our  estimate  of  Sweden- 
borg's  calibre  at  this  time,"  as  we  have  ob- 
served elsewhere,  "  we  cannot  omit  taking 
notice  of  his  large  Treatises  on  Iron  and  Cop- 
per, each  occupying  a  folio  volume,  and  busied 
with  the  practical  details  of  mining  in  various 
parts  of  the  world.  That  a  mind  of  such  po- 
tent theoretical  tendency  should  have  had 
strength  to  undergo  the  dry  labor  of  these 
compilations  —  that  one  who  breathed  his  na- 
tive air  in  a  profound  region  of  causes,  should 
come  for  so  long  an  abiding  into  the  lower 
places  of  the  earth,  to  record  facts,  processes, 
and  machineries,  as  a  self-imposed  task  in  ful- 
filment of  his  station  as  Assessor  of  Mines  — 
this  is  one  remarkable  feature  of  a  case  where 
so  much  is  remarkable,  and  shows  how  manly 
was  his  will  in  whatever  sphere  he  exerted 
himself.  The  books  of  such  a  man  are  prop- 
erly AVORKS,  not  to  be  confounded  for  a  mo- 
ment with  the  many-colored  idleness  of  a 
large  class  who  are  denominated  '  thinkers. 

86.  During  the  journey,  which  our  author 
undertook,  to  facilitate  the  publication  of  the 
above-mentioned  works,  he  improved  every 
opportunity  of  making  himself  acquainted 
with  distinguished  mathematicians,  astrono- 
mers, mechanists,  &c.  ;  and  of  examining 
public  libraries  and  museums,  galleries  of  arts 
and  trades,  churches  and  governments,  as  well 
as  mines,  mineralogy,  forests,  gardens,  climate, 
and  every  thing  else  that  was  worthy  of  mem- 
ojy  and  attention. 

87.  In  the  memorial  of  his  travels,  we  find 
traces  of  the  books  he  read,  of  the  notes  he 
made,  and  abundant  evidence  of  a  growing 
taste  for  anatomical  and  physiological  re- 
searches :  whence  it  is  quite  obvious,  that  he 
was  now  refiecting  a  passage,  with  labori- 
ous and  cautious  steps,  from  the  Elementa- 
ry World,  which  he  had  previously  examined, 
towards  the  well-spring  of  Life  and  Motion. 
He  was,  indeed,  looking  through  Nature,  up 
to  Nature's  God.  lie  applied  the  whole 
force  of  his  mind,  to  penetrate  into  the  most 
hidden  things,  to  connect  together  the  scattered 
links  of  the  great  chain  of  universal  Being, 
and  to  trace  up  every  thing,  in  an  order  agreea- 
ble to  its  nature,  to  the  Fii-st  Great  Cause. 

Philosophy  of  the  Infinite,  and  the  Intercourse 
between  Soul  and  Body. 

88.  We  now  contemplate  Swedenborg  in 
another  capacity  :  he  has  dived  so  profoundly 
into  nature,  always  commencing  from  the  sur- 
face of  common  sense,  that  he   luis  entered  a 


ciples   of  Natural  Things;'  in  the  sfcon(£  and   sphere,  where    identical    principles  take  new 
third  v,)lumes  of  which  he  has  given  the  best :  forms,  where  physics  become  philosophy,  and 


24 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG 


where  all  things  lie  outspread  in  one  great 
amity  and  cooperation  within  the  mighty  hori- 
zon of  natural  trutli.  Matter,  nature,  geome- 
try, animation,  thought,  all  suppose  each  other, 
and  subsist  in  the  region  of  principles  and 
ends  in  inseparable  union.  Humanity  cannot 
dispense  with  one  of  them,  but  resumes  them 
all.  Thus,  in  1734,  in  his  forty-sixth  year, 
he  published  his  "  Thilosuphy  of  the  Infinite, 
or  Outlines  of  a  Philosoi)liical  Argument  on 
the  Infinite,  and  the  Final  Cause  of  Creation  ; 
and  on  the  Intercourse  between  the  Soul  and 
the  Body."  This  work,  published  in  1734,  in 
bis  forty-sixth  year,  is  an  attempt  to  prove, 
not  the  existence  of  God  and  the  soul,  but 
equitably  to  take  the  sulirage  of  reason  and 
experience  respecting  it,  and  to  abide,  once  for 
all,  by  its  decision  ;  for  the  author  was  too  real- 
ly industrious,  to  waste  his  efforts  on  impenitent 
scepticism;  indeed,  no  man  parleys  long  with 
that,  who  is  not  more  than  half  a  sceptic  himself, 
or  else  troubled  with  a  sad  irresolution  of  un- 
derstanding. After  duly  certifying  himself 
of  those  great  realities,  he  proceeds  at  once  to 
inquire  how  much  of  their  nature  may  be 
known,  and  what  is  the  means  to  know  it. 

89.  The  course  of  the  work  is  somewhat  as 
follows :  First,  the  existence  of  an  Infinite  is 
extorted  from  reason,  as  a  necessity  of  thought ; 
as  presupposed  in  the  whole  finite,  and  es- 
pecially in  the  inmost  and  primordial  finites  ; 
next,  the  same  is  gained  from  the  contempla- 
tion of  nature,  and  the  final  causes  extant 
throughout  the  human  body ;  and  it  is  al- 
leged, that  there  is  a  tacit  consent  of  mankind 
to  the  existence  of  an  infinite  God  ;  a  consent 
which,  like  reason,  comes  both  from  withiii 
and  from  without,  from  the  nature  of  the  soul, 
and  the  senses,  and  circumstances  of  the  body. 
Having  established,  for  all  sane  reason,  the 
existence  of  the  Infinite,  the  question  occurs, 
What  is  the  connection  between  the  Infinite 
and  the  finite  ?  Is  creation  for  the  Infinite  or 
finite,  as  a  primary  end  .''  To  which  the  au- 
thor replies,  that  the  connection,  or  nexus 
must  itself  be  infinite,  and  the  creation,  for 
the  Infinite.  He  then  asks,  whether,  besides 
reason,  there  be  any  other  source  of  informa- 
tion respecting  this  connection ;  and  here 
Revelation  at  once  occurs,  and  asserts  the 
same  thing,  viz.,  the  existence  of  a  nexus  in 
the  person  of  the  Only-Begotten  Son,  and  the 
infinity  of  the  nexus.  He  concludes  the  First 
Part,  by  showing  that  the  divine  and  infinite 
end  of  creation  is  attained  in  finite  and  fallen 
man,  in  the  person  of  a  Mediator ;  and  thus 
obviates  the  objection,  that  if  the  realization 
of  the  divine  end  depends  on  the  sustained 
goodness  and  wisdom  of  man,  that  end  has 
failed ;  an  objection  which  would  otherwise 
raze  to  the  foundation  the  doctrine  of  ends, 
and,  like  a  central  darkness,  scatter  obscura- 
tion through  all  the  sciences. 

90.  The  Second  Part  is,  On  the  Mechanism 
of  the  Intercourse  between  the  Soul  and  Body. 


The  title  indicates  the  scope  of  its  contents. 
Is  the  soul  finite,  or  infinite  ?  As  certainly  as  it 
is  not  God,  so  certainly  it  is  finite.  Is  it 
amenable  to  laws  ?  Surely ;  for  apart  from 
laws,  the  finite  is  not  finite  —  is  not  at  all. 
But  the  laws  of  the  finite  sphere  are  ultimate- 
ly presented  by  geometry  and  mechanics,  and 
presuppose  extension,  or  some  analogue  of  ex- 
tension :  hence,  the  soul  is,  in  an  eminent 
sense,  a  real  body,  and  amenable  to  finite,  i.  e., 
geometrical  and  mechanical  laws,  which  latter 
come  from  the  Infinite,  and  admit  of  superlative 
perfection,  as  well  as  any  other  laws.  He  then 
deduces  the  immortality  of  the  soul  in  a  manifold  i, 
argument:  from  the  connection  of  man  with 
God  by  acknowledgment  and  love  ;  from  the 
fact,  that  those  who  truly  believe  in  the  exist- 
ence of  God,  ever  believe  in  immortality ; 
also  because  the  soul's  sphere  is  so  inward, 
that  there  is  nothing  in  creation,  which  can 
touch  or  harm  it ;  but  it  can  conform  to  all  the 
impressions  of  its  own  sphere,  without  ceding 
its  essence ;  also,  from  love  of  offspring,  in 
which  the  soul  declares  its  own  immortality, 
by  imparting  a  yearning  for  perpetual  life  to 
the  mortal  body  itself;  whence  parental  love 
increases  in  order  as  it  descends  to  our  chil- 
dren's children  ;  also  from  the  love  of  fame, 
or  natural  immortality ;  and  from  the  desire 
of  good  men  for  the  deathless  condition  of  the 
soul ;  and  again,  from  the  connection  of  the 
Infinite  with  the  soul,  as  of  the  soul  with  the 
body.  And  here  the  author  declares  his  aim, 
to  "  demonstrate  immortality  to  the  very 
senses ; "  for  he  remarks,  "  we  are  better  led 
to  a(*knowledge  the  Infinite  by  effects  and  the^ 
senses,  than  by  the  reasons  of  the  soul : "  and 
again,  "  the  end  of  the  senses  is,  to  lead  us 
sensually  to  an  acknowledgment  of  God." 

91.  But  the  connection  between  the  soul 
and  the  body  is  next  to  be  considered  ;  a  con- 
nection which  is  rendered  intelligible,  the  mo- 
ment we  apprehend  with  clearness,  that  there 
is  no  absolute,  but  only  a  relative  distinction 
betweeen  the  two  terms  —  that  both  are  finite, 
both  real  forms,  —  that  difference  of  form,  in 
finite  things,  is  real  difference  of  essence : 
therefore,  that  the  soul  may,  and  must  be, 
contiguous  to  the  body,  and  conterminous  to 
the  bodily  series ;  that  the  soul  itself  has  its 
passive  side,  or  surface.  Our  author  here 
joins  issue  with  Materialism  on  its  own  ground, 
by  admitting  all  that  it  urges,  on  the  score  of 
organization,  agreeing  to  call  the  means  of  in- 
course  between  the  Soul  and  Body  a  Mechan- 
ism ;  and  having  established  a  certain  consent 
between  the  principles  of  Faith  and  Scepti- 
cism, he  rests  his  case  on  the  fundamental 
tenets  of  the  Principia,  which  are  admitted  in 
evidence  of  what  Mechanism  and  Matter  it- 
self really  consist.  We  can  but  admire  the 
sagacity  here  manifested,  and  its  approach, 
even  at  this  early  stage  of  his  development,  to 
that  true  spiritual  seeing  wfiich  afterwards  de- 
monstrated the  human  soul  a  substantial  form 


LIFE    AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


25 


and  organism  in  the  heavens.  On  all  these 
subjects,  this  Part  of  the  Outlines  is  at  once; 
plain  and  {jrofound,  and  brilliantly  sug:;^estive  ; 
especially  on  the  doctrine  of"  physical  limits, 
or  ends,  and  their  corresjjondence  to  ends 
properly  so  called,  its  instructions  are  wortli 
taking ;  also  on  the  correspondence  of  the 
body  with  the  mundane  system,  of  the  element- 
al contiguum  with  the  human  contif/uiim,  for 
the  "corporeal  space  of  man,"  pleiiitudo  of 
limits  or  ends,  is  a  complete  respondent  to  the 
universal  space  of  nature,  and  the  membranes 
are  exactly  and  geometrically  formed  for  the 
reception  of  the  motions  of  the  elements. 

92.  To  pursue  further  this  vex'y  inviting 
book,  is  impossible  ;  sullice  it  to  say,  that  it 
displays  a  noble  liberty  of  thinking,  and  claims 
the  right  to  philosophize  on  the  deepest  sub- 
jects ;  and  itself  plants  positive  conceptions  in 
some  of  the  dimmest  regions  of  inquiry,  dis- 
carding metaphysics  as  a  mere  simulation  of 
method  and  knowledge,  and  leaning  on  the 
sciences,  as  the  needful  step  between  common 
sense  and  Universal  Philosopliy.  Like  all 
the  rest  of  Swedenborg's  works,  it  insists,  or 
implies,  that  the  human  mind  has  no  innate 
ideas,  but  that  man  begins  from  total  igno- 
rance, and  has  every  thing  to  learn  ;  and  that 
all  knowledge  may  properly  be  questioned, 
which  is  not  capable  of  being  carried  on  by 
stages  and  series,  from  less  to  more,  and  in- 
volving greater  multiplicity  of  details,  as  well 
as  increased  unity  of  principles :  thus  those  intui- 
tions, which  are  supposed  to  arrive  at  once  at 
completeness,  may  safely  be  thrown  into  the 
retort  of  the  receiver,  to  be  distilled  into  other 
and  more  tractable  forms ;  for  progress  is  a 
law  at  once  most  general  and  particular.* 

93.  The  publication  of  the  "  Principia  and  the 
Philosophy  of  the  Infinite  and  Finite,"  gave 
Swedenborg  a  European  reputation,  as  a  scien- 
tific man,  and  a  Christian  Philosopher,  and  his 
correspondence  was  eagerly  sought  by  such 
learned  men  as  Wolff,  Flamstead,  Delaliire,  Va- 
rignon,  Lavater,  &;c.,  &c.,  and  in  December  of 
173-4,  the  Imperial  Academy  of  Sciences,  at 
Petersburg,  appointed  him  a  corresponding 
member.  At  this  time,  he  was  a  diligent  stu- 
dent of  Wolff's  philosophy  ;  and  whoever  com- 
pares the  works  of  those  two  men.  will  find  that 
those  ofour  Author's  are  immeasurably  superior. 

Travels,  and  Remarks  on  Political  and 
Religious  Institutions. 

94.  From  1734  to  173G,  at  the  ages  of  forty- 
six  and  forty-eight,  he  remained  at  home  ;  , 
during  which  time  he  conceived  the  project  of 
his  great  Physiological  Works  :  and  in  July 
1736,  he  again  obtained  from  the  King  leave 
of  absence  in  order  to  execute  his  plans,  which 
involved  a  tour  of  three  or  four  years'  dura- 
tion.    Impelled  by  the  same  law  of  knowledge 


*  This  work  is  translated  into  Englisli,  and  sells  in  London  for 
$1.50  ;  but  it  has  been  stereotyped  in  Bostnn,  and  printed  in 
excellent  style,  on  tine  paper,  and  sells  for  25  cents,  single,  and 
$1-2  per  hundred  copies. 


and  sympathy  with  humanity,  he  passed 
through  Denmark,  Hanover,  and  Holland,  and 
an'ived  at  Rotterdam  during  the  Fair.  Here 
he  pauses  a  while  in  admiration  of  its  Repub- 
lican Institutions,  in  which  he  says,  he  "dis- 
covers the  surest  guaranty  of  civil  and  reli- 
gious liberty,  and  a  form  of  government  better 
pleasing  in  the  sight  of  God,  than  an  absolute 
Monarchy.  In  a  Re])ubli(',"  he  continues, 
"  no  ven(iratii)n  or  worship  is  paid  to  any 
man  ;  but  the  highest  and  lowest  think  them- 
selves equal  to  kings  and  emperors  :  the  only 
Being  they  venerate  is  God  ;  and  when  lie 
alone  is  worshipped,  and  men  are  not  adored 
in  His  place,  it  is  most  acceptable  to  Him. 
None  are  slaves,  but  all  are  lords  and  masters, 
under  the  govenmient  of  the  Most  High  God  ; 
and  the  consequence  is,  that  they  do  not  lower 
themselves,  under  the  influence  of  shame  and 
fear,  but  always  preserve  a  firm  and  sound 
mind,  in  a  sound  body  ;  and  with  a  free  spirit 
and  an  erect,  countenance,  commit  themselves 
and  their  conceims  to  God,  who  alone  ought  to 
govern  all  tilings  and  beings.  It  is  not  so  in 
Absolute  Monarchies,  where  men  are  edu- 
cated to  simulation  and  dissimulation  ;  where 
they  learn  lo  have  one  thing  concealed  in  the 
breast,  and  bring  forth  another  on  the  tongue  ; 
and  where  the  minds  of  men,  by  long  custom, 
become  so  false  and  counterfeit,  that  even  in 
Divine  worship,  they  say  one  thing  and  think 
another,  and  then  palm  off  upon  God  their 
adulation  and  hypocrisy."  Are  not  those 
great  thoughts,  to  come  from  a  man  whom 
the  people  have  been  taught  by  sectarians,  to 
calumniate  and  despise  ?  The  ardent  love  of 
freedom,  that  breathes  in  every  word,  was  the 
result  of  no  short-lived  impulse ;  for  years 
afterwards  the  same  ideas  are  presented  in 
his  Memorials  to  the  assembled  Nobles  of 
Sweden,  of  which  notice  will  be  taken  in  the 
proper  place. 

95.  In  his  journey  from  Antwerp  to  Brus- 
sels, he  seems  to  have  paid  great  attention  to 
the  condition  and  oi'dinances  of  tlie  Popish 
church,  and  deeply  felt  the  destitutions  of  those 
times.  He  could  not  help  observing  how  fat, 
lazy,  and  sensual  a  large  portion  of  the  priests 
were,  giving  nothing  to  the  poor  but  fine  words 
and  blessings  ;  while  they  rapaciously  helped 
themselves  to  all  the  good  things  of  this  life. 
He  says  —  •'  The  monks  are  fat  and  corpulent, 
and  do  nothing ;  an  army  of  such  fellows 
might  be  banished  without  loss  to  the  State." 
And  did  not  the  Revolution  that  took  place 
half  a  century  afterwards,  furnish  ample  evi- 
dence of  the  deplorable  influence  of  that  whole 
religious  institution  ?  Thus  Swedenborg  was 
unconsciously  prejjaring  himself,  in  1738,  to 
comprehend  tiie  spiritual  conditions  of  Chris- 
tendom in  174.3,  and  the  subsequent  years. 

90.  In  1738,  at  the  age  of  fifty,  he  arrived 
in  Paris,  where  he  spent  more  than  a  year. 
Of  this  city  he  >ays,  —  "That  pleasure,  or 
more  properly   speaking,  sensuality,    appeal's 


26 


LIFE   AND   WRITINGS    OF   EMANUEL    SWEDENBORG. 


to  be  carried  to  its  highest  possible  summit. 
It  is  found,"  he  continues,  "  that  the  tax,  which 
they  terra  the  tenths,  yields  one  hundred  and 
fifty  millions  of  dollars  ;  and  that  the  Parisi- 
ans spend  two  thirds  of  this  amount  over  their 
own  city.  In  the  remote  Provinces,  the  tax 
is  not  in  general  fairly  paid,  because  the  peo- 
-ple  make  false  returns.  One  fifth  of  the 
whole  possessions  of  the  French  kingdom,  is 
in  the  hands  of  the  ecclesiastical  order  ;  and 
if  this  condition  of  things  lasts  long,  the  ruin 
of  the  empire  will  be  speedy."  Who  will  not 
think  of  the  most  terrible  page  of  modern 
history,  as  he  reads  these  quiet  and  sagacious 
words  of  Swedenborg  ?  When  it  is  remem- 
bered that  we  are  writing  of  one,  whose  deep 
thoughts  live  in  the  hearts  of  thousands,  and 
soon'  will  of  millions,  whose  life  marks  an 
epoch,  and  whose  character  was  formed  under 
Providence,  to  qualify  him  for  his  great  mis- 
sion, no  circumstances  should  be  regarded  as 
unimportant :  for  they  make  us  better  ac- 
quainted with  the  man  and  the  author,  and,  to 
know  that  he  visited  every  place  that  usually 
attracts  a  stranger  in  a  great  city,  —  to  follow 
him  to  the  CathoHc  Churches  and  Monasteries, 
the  Hotels,  Palaces,  Public  Gardens,  Galleries, 
and  even  the  Theatres  of  Paris,  is  to  be  satis- 
fied that  he  was  an  experienced  observer  of 
human  life,  that  he  was  not  a  secluded  vis- 
ionary, moralizing  on  thiiigs  of  which  he  had 
no  knowledge,  but  was  qualified  to  speak  from 
what  he  had  heard  and  seen  in  our  world.  At- 
tention is  called  to  these  facts,  because  it  has 
been  objected,  that  Swedenborg  was  wanting 
in  that  eminent  sanctity  and  retirement,  which 
it  is  supposed,  should  distinguish  an  apostolic 
mind  ;  an  objection  which  has  been  made  by 
those  who  admit  at  the  same  time,  the  probity  and 
innocence  of  his  character,  from  the  beginning 
to  the  end  of  his  long  and  eventful  life.  As 
the  objection  implies,  that  the  "  gifts  of  the 
spirit"  can  be  imparted  only  to  those  who 
possess  an  ascetic  contempt  for  society  and  its 
duties,  it  really  pays  an  involuntary  tribute  to 
his  honesty,  and  recommends  his  case  on  the 
grounds  of  common  sense  and  intelligence. 
Indeed,  his  whole  life  answers  the  purport  of 
the  Savior's  prayer,  that  his  Disciples  might 
not  be  taken  out  of  the  world,  but  that  they 
might  be  kept  from  the  evil. 

97.  As  characteristic  of  our  author's  genius, 
we  find  the  following  item  in  his  note  book, 
made  during  his  sojourn  in  Paris.  After  re- 
cording a  visit  to  the  Tuileries  gardens,  he 
adds,  "  My  walk  was  exceedingly  pleasant  to- 

,  day ;  I  was  meditating  on  the  forms  of  the 
pai  tides  in  the  atmospheres." 

98.  Leaving  Paris  in  1739.  our  author  di- 
rected his  steps  towards  Italy,  crossed  the 
Alps,  and  passed  through  Turin,  Venice, 
Verona,  Mantua,  Milan,  Genoa,  Florence  and 
Pisa,  and  entered  Rome  in  the  fall  of  the  year. 
Of  the  worki  of  Art  which  he  saw,  he  could 


not  find  words  to  express  his  admiration  ;  and 
his  Journal  breaks  off  abruptly  in  Genoa,  and 
leaves  him  admiring  the  Portrait  of  Christo- 
pher Columbus,  the  discoverer  of  a  New 
World.  His  visit  to  Rome  is  remarkable  for 
bringing  the  church  of  the  Past,  and  that  of  the 
Future,  the  dead  and  the  living,  into  a  singu- 
lar connection  with  each  other.  Rome,  in  the 
still  atmosphere  and  fading  light  of  Autumn, 
with  all  its  trophies  of  Roman  and  Christian 
Art,  and  its  hoary  traditions  ;  and  Sweden- 
borg, the  predestined  Seer  of  the  Last  Ages, 
whose  eye  was  just  kindling  with  the  light  of 
Insi)iration.  >Saddlet,  Bishop  of  Corpentras, 
once  said,  "  I  know  not  how  nature  has  created 
me,  but  I  cannot  hate  a  person  because  he 
does  not  agree  with  me  in  opinions  ; "  and 
Swedenborg,  ardently  as  he  loved  Progress 
and  Liberty,  could  not  hate  Rome  for  its  dis- 
sent on  these  momentous  subjects.  It  was  no 
more  possible,  so  deeply  was  he  impressed 
with  a  passion  for  the  Beautiful,  and  a  love  of 
Antiquity,  to  detect  a  pestilence  in  the  air  of 
Italy,  and  crime  in  its  regal  sumptuousness,  as 
Luther  had  done,  than  to  have  followed  the 
earlier  examples  of  this  Reformer,  and  fallen 
on  his  knees,  in  adoration  of  its  sanctity.  At 
this  period,  Swedenborg  does  not  seem  to  have 
had  any  more  than  an  ordinary  consciousness 
of  spiritual  things,  and  perhaps  no  one  had 
less  personal  feeling,  or  troubled  his  head  less 
about  points  of  faith  and  doctrine,  than  he 
did.  He  was  only  one  of  the  favored  sons  of 
Learning,  whose  highest  ambition  was  to  per- 
fect a  philosophy  of  the  soul :  while  inwardly, 
and  deeper  than  his  own  consciousness,  God 
was  maturing  him  to  evangelize  the  Church. 
And  whoever  would  comprehend  our  author, 
must  begin  by  understanding  how  necessary 
it  was,  before  the  New  Ages  could  be  an- 
nounced, to  Christianize  Science  and  Philoso- 
phy, at  least  in  the  mind  of  one  man,  before 
they  could  become  universally,  the  stepping 
stones  to  Heaven. 

Economy  of  the  Animal  Elingdom. 

99.  Swedenborg  nowhere  informs  us  what 
the  work  was  he  went  abroad  to  publish :  at 
one  time,  we  find  him  meditating  a  Treatise, 
to  prove  that  "  The  Soul  of  Wisdom  has  in  it 
the  knoivledge  and  acknowledgment  of  the 
Deity : "  It  is  reported  that  while  at  Rome, 
he  published,  "  Two  Dissertations  on  the  Ner- 
vous Fibre  and  the  Nervous  Fluid;"  and 
another  "  On  Intermittent  Fever:"  and  one 
on  "  Thoughts  on  the  Origin  of  tlijs  Soul,  and 
Hereditary  Evil."  During  his  stay  at  Venice, 
he  says  in  his  Diary,  that  he  "  had  completed 
his  work  : "  which  is  supposed  to  be  his 
"  Economy  of  the  Animal  Kingdom,"  pub- 
lished at  Amsterdam,  in  1740  and  1741. 

100.  At  the  outset  of  these  studies,  he  in- 
forms us  that  he  had  come  to  the  "  determination 
to  penetrate  from  the  very  cradle  to  the  ma- 


LIFE   AND    WRITINGS    OF   EMANUEL   SWEDENBORG. 


27 


turity  of  Nature  ;  "  from  tlic  atoms  of  Chemis- 
istry  to  the  atoms  of  Astronomy  ;  from  the 
smallest  group  to  the  largest ;  from  the  molec- 
ular to  the  universal:  and  this  determination. 
which  had  impelled  along  the  varied  line  of 
Physics,  now  took  wings,  and,  combining 
with  a  higher  nature,  carried  him  into  the 
realms  of  Organization.  lie  had  touched 
upon  this  region  many  times,  in  the  course  of 
his  previous  efforts,  but  quietly  and  modestly, 
as  it  were,  with  pausing  footsteps.  In  his 
Miscellaneous  Observations^  he  had  admii-ed 
the  easy  and  graceful  circulation  of  the  blood  in 
the  Capillaries,  or  hair-like  vessels  ;  in  a  man- 
uscript work  of  about  the  same  date,  he  went 
into  a  discussion  of  the  doctrines  of  the  Mem- 
branes, and  followed  the  same  track  as  Dr. 
Hartley  afterwards,  in  his   famous  scheme  of 

-  vibrations.  In  the  Prinripia,  he  had  laid  down 
the  law,  that  the  Human  Frame  is  an  organism 
respondent  to  the  vibrations  and  powers  of 
all  the  earthly  elements ;  that  there  is  a  mem- 
brane and  a  fluid  in  the  body,  beating  time 
and  keeping  time,  with  the  airs,  and  auras  of 
the  Universe  ;  and  that  Jlan  and  Nature  are 
coordinate  in  the  anatomical  sphere  ;  that  the 
body  is  one  vast  instinct,  acting  according  to 
the  circumstances  of  the  external  worlds.     In 

^his  Philosophy  of  the  Injinite,  this  Corre- 
spondence is  reasserted  in  a  masterly  style,  and 
the  human  body  is  opened,  as  a  machine, 
whose  wisdom  harmonizes  with  God  alone, 
and  leads  rightly-disposed  minds  to  Him  :  but 
in  all  these  works,  the  author's  deductions  are 
close  to  facts,  comparatively  timid,  and  limited 
to  the  service  of  the  particular  argument  in 
liand.  Yet  it  is  easy  to  see,  from  all,  that  he 
was  laboriously  wending  his  way  from  the 
first,  to  the  temple  of  the  body,  at  whose  altar 
he  expected  to  find  the  Soul,  as  the  priest  of 
the  Most  High  God. 

101.  His  studies,  for  compassing  this  grand 
object,  were  of  no  common  intensity  :  he  made 
himself  acquainted  with  the  works  of  the  best 
anatomists  of  his  time,  (and  there  were  giants 
in  those  days,)  and  formed  from  them  a  manu- 
script Cyclopaedia  for  his  own  use  :  it  is  said, 
that  he  attended  the  instructions  of  the  great 
Boerhaave,  at  the  same  time  as  the  elder 
Munroe  ;  and  he  informs  us  that  he  had  prac- 
tised in  the  dissecting  room,  though  he  de- 
rived his  principal  knowledge  from  Plates  and 
Books.  Evidently,  his  vocation  lay  in  the 
interpretation  of  facts,  rather  than  in  their  per- 
sonal collection  ;  he  received  the  raw  materials, 
and  wrought  them  into  the  beautiful  fabrics 
of  wisdom. 

102.  And  now,  after  full  preparatipn  —  after 
having  considered  the  indefinitely  small  sphere 
and  the  indefinitely  great,  and  laid  down  a 
flooring  of  intelligible  doctrine  in  the  vague- 
ness of  both,  after  having  sailed  in  observa- 
tion around  the  known  shores  of  the  external 
world,  we  next  find  Swedenborg,  face  to  face 


with  the  TKMrr.E  oi'^  our  body  ;  the  most 
really  finite  of  the  pieces  of  ])hysics,  because 
it  contains  the  gathered  ends  of  all  things. 
Here  humanity  i«  no  longer  perplexed  by  laws 
and  forces,  apjiarcntly  alien  to  itself,  but  final 
causes,  and  the  principle  of  the  sufficient  rea- 
son, begin  to  bear  absolute  rule  :  accordingly, 
in  his  fifty-second  and  fifty-third  years,  the 
Economy  of  the  Animal  Kingdom  is  pub- 
lished ;  and  though  the  range  of  thought  is 
loftier  than  heretofore,  yet  it  comes  more  home 
to  our  business  and  bosoms  ;  it  presents  us 
with  more  of  sensation,  and  of  understanding, 
and  penetrates  with  a  more  rightful  directness 
to  our  sympathies  .as  men.  In  this  most  pre- 
cise finite,  we  feel  that  the  Infinite  is  nearer 
than  in  the  world,  separated  only  by  that  thin- 
nest  wall  and  membrane,  which,  in  constitut- 
ing our  first  ends  or  limits,  also  forms  the 
ground  of  our  peculiar  life. 

103.  Man  as  an  individual  body  —  as  a 
denizen  of  the  universe  —  man,  therefore,  as 
interpreted  by  anatomy,  by  tlie  circle  of  the 
physical  sciences,  by  trite  obsei'vation,  and  the 
whole  breadth  of  common  sense  —  man  as  indi- 
cated to  himself  by  private  and  public  history, 
and  human  speech  and  action,  (for  always 
"  the  substantial  form  coincides  with  the  .form 
of  action,")  —  this  is  the  man,  and  this  the; 
body,  which  our  author  undertook  to  investi- 
gate: In  such  an  inquiry,  so  defined,  it  is 
obvious,  that  metaphysics  is  at  once  refunded 
into  physics  and  the  experimental  and  histori- 
cal sciences,  and  disappears  from  the  scene  it 
has  obscured,  never  to  return.  AVithout  deny- 
ing credit  to  other  writers,  or  pretending  that 
SwedenHorg  knew  all  our  modern  facts,  or  has 
in  any  way  exhausted  even  his  own  method 
antl  subjects,  still,  we  are  bound  in  honesty  to 
declare,  that  we  know  of  no  works  like  these, 
for  giving  the  whole  mind  satisfaction  on  the 
doctrine  of  the  body.  And  if  there  is  one 
obligation  which  we  owe  to  them,  deeper  than 
another,  it  is,  that  by  filling  the  understand- 
ing with  accurate  and  cardinal  instances  of  the 
Divine  Wisdom  and  Love,  in  his  living  crea- 
tion, they  leave  no  {)lace  for  metaphysics  ;  and 
thus,  without  a  frown  or  a  blow,  they  achieve 
an  intellectual  redemption  from  that  great 
pestilence,  which  has  oppressed  the  world  for 
more  than  two  millenniums  —  that  miasm  of 
an  inhuman  theology,  which  nothing  but  a 
pletnus  of  respirable  truth  could  shut  out  of 
our  orb  :  and  they  give  us  more  order,  law 
and  life  in  the  subjects  of  the  lower  sciences, 
than  the  philosophers  have  been  able  to  find 
or  show,  in  the  whole  of  "  consciousness " 
hitherto,  and  thereby  fairly  planted  the  foot 
of  even  those  lower  sciences,  upon  the  haughty 
neck  of  metaphysics  ;  in  sliort,  they  comply 
with  the  conditions  of  the  Baconian  logic,  pro- 
ducing "  not  arguments  but  arts,  not  what  agrees 
with  principles,  but  principles  themselves." 

lOi.   The  Economy  of  the  Animal  Kingdom 


28 


LITE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


considered  Anatomically,  Phijsiologically,  and 
Philosophically,  consists  of"  Three  Parts,  the 
First  oil  the  Blood,  Blood  Vessels  and  Heart, 
with  an  introduction  to  Rational  Psycholojry  ; 
the  Second,  on  the  Animation  of  the  Brain 
synchronous  with  the  Res|)iration  of  the  Lungs; 
on  the  Cortical  Substance  of  the  Brain,  and 
on  the  Human  Soul ;  the  Third  treats  princi- 
pally of  the  Human  Fibres,  and  expounds  the 
various  manner,  in  which  the  beams  and 
timbers  of  the  body  are  laid  ;  especially  the 
construction  of  the  Frame,  somewhat  as  the 
Principia  unfolds  the  elementary  construction 
of  the  Universe.  It  also  considers  the  dif- 
ferent kinds  of  fibres  ;  the  form  of  their  fluxion, 
and  the  Doctrine  of  Forms  generally  ;  and 
lastly,  in  a  most  masterly  style,  and  with  a 
power  of  observation  and  analysis  new  in 
medicine,  the  Diseases  of  the  Fibres.  In  the 
weightiness  of  its  truths,  in  sustained  order  of 
exposition,  in  felicity  of  phrase,  and  in  finish 
and  completeness,  it  is  not  surpassed  by  any 
scientilic  work  that  the«author  published:  and 
it  contains  so  much  that  is  peculiar,  as  to  form 
an  indispensable  addition  to  his  other  volumes. 

105.  We  here  introduce  a  notice  of  some  dis- 
coveries, in  this  work,  which  were  afterwards 
attributed  to  others.  The  coincidences  were 
noticed  and  published  by  Mr.  C.  A.  Tulk,  of 
Loudon,  a  gentleman  who  has  paid  much  at- 
tention to  Swedenborg's  philosophical  words. 

In  a  work  entitled,  "The  Institutions  of 
Physiology,"  by  Bluinenbach,  treating  of  the 
brain,  he  says,  "  that  after  birth  it  undergoes 
a  constant  and  gentle  motion  correspondent 
with  respiration ;  so  that  when  the  lungs 
shrink  in  expiration,  the  brain  rises,  a  little, 
but  when  the  chest  expands,  it  again  subsides." 
In  the  note  he  adds,  that  Daniel  Schlichting 
first  accurately  described  this  phenomenon  in 
1744.  Now  it  does  so  happen  that  Swe'den- 
borg  had  fully  demonstrated,  and  accurately 
described,  this  correspondent  action,  in  that 
chapter  of  the  OCconomia  Regni  Animalis, 
which  treats  of  the  coincidence  of  motion  be- 
tween the  brain  and  lungs.  In  another  part 
of  the  same  "  Institutions  of  Physiology," 
when  speaking  of  the  causes  for  the  motion  of 
tho  blood,  Blumenbach  has  the  following  re- 
mark :  •'  When  the  blood  is  expelled  from  the 
contracted  cavities,  a  vacuum  takes  place,  into 
which,  according  to  the  common  laws  of  deri- 
vation, the  neighboring  blood  must  rush,  being 
prevented,  by  means  of  the  valves,  from  re- 
eurgitating."  In  the  notes,  this  discovery  is 
attributed  to  Dr.  Wilson,  the  author  of  An 
Inquiry  into  the  Moving  Powers  employed  in 
the  Circulation  of  the  Blood.  But  it  appears 
that  the  same  principle  was  known  long  before 
to  Swedenborg  ;  and  is  applied  by  him  to  ac- 
count for  the  motion  of  the  blood,  in  the 
CEconomia  Regni  Animalis.  For  in  the  sec- 
tion on  the  circulation  of  blood  in  the  foetus, 
and  on  the  foramen  ovale,  he  says,  "  Let  us 


now  revert  to  the  mode  by  which  the  cerebrum 
attracts  its  blood,  or,  according  to  the  theorem, 
subtracts  that  quantity  which  the  ratio  of  ita 
state  requires.  If  now  these  arteries,  veins, 
and  sinus  are  dilated  by  reason  of  the  anima- 
tion of  the  cerebrum,  it  follows,  that  there 
must  necessarily  flow  into  them  thus  expanded, 
a  portion  of  fresh  blood,  and  that  indeed  by 
continuity  from  the  carotid  artery,  and  its  tor- 
tuous duct  in  the  cavernous  receptacles,  and 
into  this  by  continuity  from  the  antecedent 
expanded  and  circumflexed  cavities  of  the 
same  artery  ;  consequently  from  the  external 
(or  common)  carotid,  and  thence  from  the 
aorta  and  the  heart ;  nearly  similar  to  a  blad- 
der or  syphon  full  of  water,  one  end  of  which 
is  immersed  in  the  fluid  ;  if  its  sides  be  dilated, 
or  its  surface  stretched  out,  and  more  especial- 
ly if  its  length  be  shortened,  an  entirely  fresh 
portion  of  the  fluid  flows  into  the  space  thus 
emptied  by  the  enlargement ;  and  this  experi- 
ence can  demonstrate  to  ocular  satisfaction. 
Now  this  is  the  beneficial  result  of  a  natural 
equation,  by  which  nature,  in  order  to  avoid  a 
vacuum,  in  which  state  she  would  perish,  or 
be  annihilated,  is  in  the  constant  tendency 
towards  an  equilibrium,  according  to  laws 
purely  physical.  This  mode  of  action  of  the 
brains,  and  their  arterial  impletion,  may  justly 
be  called  physical  attraction ;  not  that  it  is  at- 
traction in  the  proper  signification  of  the 
terra,  but  that  it  is  a  filling  of  the  vessels  from 
a  dilation  or  shortening  of  the  coats,  or  a 
species  oi  suction  such  as  exist  in  pumps  and 
syringes.  A  like  mode  of  physical  attraction 
obtains  in  every  part  of  the  body  ;  as  in  the 
muscles,  which  having  forcibly  expelled  their 
blood,  instantly  require  a  reimpletion  of  their 
vessels."  In  another  part,  458,  he  says, 
"  There  exists  a  great  similitude  between  the 
vessels  of  the  heart,  and  the  vessels  of  the 
brains,  so  much  so,  that  the  latter  cannot  be 
more  appropriately  compared  with  any  other. 
4.  The  vessels  of  the  cerebrum  perform  their 
diastole,  when  the  cerebrum  is  in  its  constric- 
tion, and  vice  versa  ;  so  also  the  vessels  of  the 
heart.  5.  In  the  vessels  of  the  cerebrum 
there  is  a  species  of  physical  attraction  or 
suction,  such  as  that  of  water  in  a  syringe ; 
and  this  too  is  the  case  with  the  vessels  of 
the  heart,  for  in  these,  by  being  expanded  and 
at  the  same  time  shortened,  the  blood  neces- 
sarily flows,  and  that  into  the  space  thus  en- 
larged." Swedenborg  says  also,  "  that  it  is 
this  constant  endeavor  to  establish  a  general 
equilibrium  throughout  the  body,  which  deter- 
mines its  various  fluids  to  every  part,  whether 
viscus  or  member,  and  which  being  produced 
by  exhaustion,  the  ettect  is  such  a  determina- 
tion of  the  blood,  or  other  fluid,  as  the  pecu- 
liar state  of  the  part  requires." 

The  Blood  and  the  Spirituous  Fluid. 
106.  As  we  wish  to  present  the  reader  with 


LIFE   AND   WHITINGS    OF    EMANUEL    SWEDENIJOTIG. 


29 


ns  full  a  view  as  possible,  consistently  with  our 
.imits,  of  the  way  in  which  Swedenborg  wended 
.lis  way  through  matter  to  the  soul,  and  of  the 
profundity  of  his  genius  wiiile  laboring  among 
ihe  occult  powers  and  substaiices  of  the  human 
mechanism,  we  introduce  here  another  extract 
from  "  Rich's  Sketch  "  concerning  his  doctrine 
of  the  blood  and  the  spirituous  iluid.  It  will 
oe  interesting  at  least  to  certain  scientific  men 
and  half-way  materialists,  or  to  those  treading 
on  the  borders  of  the  spirit  world,  but  still 
lingering  amid  a  subtle  materialism  ;  and  it  is 
liighly  interesting  as  showing  the  near  ap- 
proach, by  gradual  steps,  of  Swedenborg  to 
ids  grand  discovery. 

107.  "All  the  separate  elements  of  this  doc- 
trine had  been  extant,  some  for  years,  and 
some  for  ages,  before  Swedenborg's  time.  The 
fact  of  a  spirituous  or  nervous  fluid,  for  exam- 
ple, had  always  been  entertained  in  the  ortho- 
dox creed  of  physiology ;  its  eminent  subtilty, 
and  active  force  being  also,  of  necessity,  re- 
cognized at  the  same  time.  Some  mode  of 
reciprocation  or  mutual  exchange  of  offices  in 
rlie  Animal  Economy,  between  this  fluid  and 
the  red  blood,  had  likewise  been  divined.  To 
v.hich  may  be  added,  the  functions  of  the  cor- 
rical  glands  first  observed  by  Malpighi,  under 
the  microscope,  who  remarked  that  the  animal 
spirit  was  carried  from  them  into  the  medulla 
ol)longata  through  little  channels  proceeding 
from  every  separate  gland.  The  globule  of 
red  blood  and  its  composition  of  minute  pel- 
lucid spherules,  again,  were  subjects  of  recent 
observation  ;  and  similar  remarks  apply  to  the 
volatile  and  fixed  salts  ;  and  also  to  the  nature 
of  the  serum.  These  things  were  subjects 
either  of  general  or  particular  experience, 
but  there  were  no  philosophical  doctrines 
which  bound  them  all  together  into  a  perfect 
system ;  and  much  less  which  proposed  to  make 
them  the  basis  of  a  Rational  Psychology. 
The  materials  were  ready ;  the  edifice  was  to 
be  built. 

108.  "  In  the  following  summary  it  will  be 
easy  to  discover  the  points  where  the  applica- 
tion of  Swedenborg's  new  doctrine  has  fairly 
entitled  him  to  the  rank  of  a  master  builder 
in  this  branch  of  science.  It  must  be  admitted 
that  the  doctrine  of  degrees,  which  is  tlie  bond 
or  cement  of  the  whole,  had  been  anticipated 
by  Christian  Wolff,  and  applied  by  him  to  the 
auras  of  the  universe  ;  but  the  history  of 
the  "  Principia  "  affords  sufficient  proof  that 
Swedenborg's  discovery  of  its  important  laws 
was  an  independent  one. 

109.  "  Commencing  in  the  highest  degree, 
we  find  that  a  certain  fluid,  transcending  all 
others  in  purity,  which  is  interiorly  conceived 
m  the  cortical  substance  of  the  brain,  the 
medulla  oblongata,  and  medulla  spinalis,  and  is 
thence  emitted  into  all  the  medullary  fibres  or 
origins  of  the  nerves,  runs  through  tlie  most 
diminutive  and  attenuate  vessels,  stamina  and 
(ibrules,  and  traverses  and  supplies  with  moist- 


ure every  living  point  and  corner  of  the  body. 
The  circulation  of  this  fluid  establishes  a 
communication  between  the  fibres  and  the  ves- 
sels, by  means  of  wlwcli  it  enters  into  the 
blood  as  its  vital  essence.  Its  principal  stream, 
likewise,  descending  through  ap])ro[)riate  chan- 
nels from  the  I)rain,  is  poured  into  the  subcla- 
vian vein,  and  is  there  associated  with  the 
chyle  of  the  Thoracic  duct,  and  conveyed  to 
the  heart,  wliere  it  concurs  in  the  formation  of 
the  blood. 

110.  "  In  the  second  degree,  proceeding  ge- 
netically, certain  aromal,  ethereal,  or  exceeding- 
ly volatile  substances,  are  associated  with  this 
pure  fluid  and  constitute  a  middle  kind  of 
blood.  The  third  degree  arises  from  the  fur- 
ther accession  of  various  salts,  oils,  etc.,  af- 
fording the  means  by  which  the  second  or 
purer  blood  coalesces  with  the  body,  and  is 
enabled  to  discharge  the  functions  of  the  soul 
in  the  animal  kingdom.  The  red  globule  is 
also  surrounded  by  a  serum,  which  is  the  at- 
mosphere, so  to  speak,  in  which  the  blood 
flows,  and  from  which  it  derives  its  elements, 
namely,  tlie  spirits,  oils,  and  salts  of  every 
kind  already  alluded  to,  which  are  perpetually 
conveyed  to  the  serum  through  the  medium  of 
the  chyle,  and  in  water  as  a  vehicle.  Similar 
substances  are  also  conveyed  into  the  serum 
by  means  of  the  air  in  which  they  are  fluent, 
and  by  the  instrumentality  of  the  lungs  ;  the 
open  mouths  or  little  li|)s  of  the  veins  suck- 
ing in  the  atmospherical  salts  which  agree 
with  them  and  which  are  drawn  towards  them 
by  every  inspiration. 

111.  "The  blood  therefore,  is  the  storehouse 
and  seminary,  the  parent  and  nourisher,  of  all 
the  parts  of  the  body,  solid,  soft,  and  fluid,  in  its 
own  kingdom  :  for  nothing  can  enter  into  the 
texture  of  the  general  system,  except  by  pass- 
ing fhrough  the  sanguineous  passages.  It  is 
obvious,  also,  that  all  the  contingents  of  animal 
life,  are  dependent  on  the  constitution,  deter- 
mination, continuity,  and  quantity  of  the 
blood  :  and  that  in  it  we  may  reasonably  look 
for  the  exciting  causes  which  determine  the 
quality  and  variation  of  state  attributable  to 
the  life  of  the  body. 

112.  "  From  an  attentive  consideration  of 
all  the  elements  which  enter  into  the  composi- 
tion of  the  blood,  and  especially  of  the  im- 
ponderable elements,  the  ether,  etc.,  it  is  do 
monstrable  that  the  spirituous  fluid  constituti-s 
the  essence  of  the  life  and  activity  propei-  to 
the  blood;  and  that  from  this  fluid,  and  by  tlie 
medium  of  a  copious  volatile  substance  de- 
rived from  the  ether,  there  exists  a  pellucid  or 
middle  blood.  Lastly,  through  the  medium  of 
various  salts  employed  in  tempering  the  in- 
tense activity  of  the  spirituous  fluid,  in  pro- 
moting the  unity  or  consistence  of  the  whole, 
in  the  local  determination  of  form,  and  in  vari- 
ous ministrations  to  animal  life,  there  emerges 
the  red  and  heavy  blood.  Into  these  origi- 
nal principles    the   latter   suffers  itself  to    be 


30 


LIFE   AND    WRITINGS   OF   EMANUEL   SWEDENBORG. 


divided  according  to  degrees,  during  its  pro- 
gress through  corresponding  vessels,  namely, 
those  of  a  like  order  with  itself,  the  capillary 
tubes,  and  the  fibres. 

113.  "If  therefore  we  would  lay  open  the 
nature  of  the  globule,  we  must  conceive  that 
the  spirituous  fluid  constitutes  the  first  order 
or  degree ;  the  pellucid  blood  cousisting  of 
piano-oval  spherules,  the  second  order  ;  and 
the  red  blood,  which  thus  enjoys,  as  it  were,  a 
triple  maternity,  the  third.  The  latter  is  pre- 
sumed to  consist,  for  the  most  part,  of  six 
piano-oval  spherules,  (the  blood  of  the  second 
degree,)  fitted  into  so  many  hollow  sides  of  a 
single  particle  of  fixed  salt,  and  hence  arises 
the  spherical  figure  of  the  whole,  as  clearly 
discerned  by  Leuwenhoek,  and  confirmed  by 
the  most  recent  observations.  Thus,  given 
the  external  structure  of  the  blood  globule,  we 
find  it  resolvable  into  what  may  be  called  its 
internal  structure  ;  and  Swedenborg  has  clear- 
ly demonstrated  that  the  latter  is  the  causal 
form  or  latent  order  of  the  former.  It  is 
equally  remarkable  that  the  fluxion  itself  indi- 
cated by  the  globule  resolves  into  that  indi- 
cated by  the  parts  of  the  globule  ;  for,  '  the 
first  principle  of  the  spherical  form  is  the  per- 
petually spherical  or  cubico-spiral,  in  which 
substances,  while  in  their  state  of  utmost  ac- 
tivity, describe  an  ellipsis  distinguished  by  its 
poles  and  greater  and  lesser  circles,  according 
to  the  irrefragable  laws  of  geometry  ; '  [Econ- 
omy^ 101.)  This  ellipsis  is  exactly  repre- 
sented by  the  piano-oval  spherules  observed 
by  Leuwenhoek,  and  designated  the  middle,  or 
purer  blood,  or  blood  of  the  second  degree,  by 
our  Author. 

114.  "  Passing  from  the  nature  and  compo- 
sition of  the  blood  itself  to  the  circulation,  we 
enter  the  science  of  Angiology,  or  the  doctrine  of 
the  arteries  and  veins,  which  Swedenborg  has 
extended  —  in  view  of  his  great  unitary  prin- 
ciples —  so  as  to  include  the  doctrine  of  the 
fibres,  or  Neurology,  that  of  the  glands,  and 
of  the  muscles.  The  arteries  and  veins 
themselves  are  regarded  as  determinations  or 
mechanisms  of  the  blood ;  and  as  the  latter  is 
of  a  threefold  origin,  degree,  nature,  compo- 
sition and  name,  so  are  the  former.  In  other 
words,  the  vessels  are  always  accommodated 
to  the  fluid  circulating  in  them.  One  simple 
membrane  encloses  and  conveys  the  spirituous 
fluid  ;  a  reticulated  membrane  whicli  may  be 
considered  as  woven  of  the  former  answers  in 
degree  to  the  pellucid  blood ;  and  a  strong 
muscular  tunic  forms  what  is  commonly  under- 
stood by  the  blood  vessel.  In  conformity  with 
these  various  degrees  of  vessels,  and  of  the 
fluid  which  they  convey,  the  circulation  itself, 
—  though  it  forms  one  universal  system  or  cir- 
cle of  life,  from  the  spirituous  fluid  to  the  gross 
blood, —  is  subtriplicate,  or  divisible  into  three. 
The  red  blood,  passing  into  vessels  of  t!ie 
second  degree,  separates  the  saline,  urinous, 
or  sulphurous  atoms   at  the    phice  of  in  rress. 


and  thus  enters  them  in  its  pellucid  state  ; 
and  the  pellucid  blood,  entering  in  its  turn  the 
nervous  canals  and  vessels  of  the  third  degree, 
separates  the  ethereal  elements,  and  enters 
them  in  its  naked  spirituous  state.  These 
separations  being  effected  by  glands  and  vesi- 
cles of  several  kinds,  is  the  reason  of  these 
organs,  —  so  little  understood  by  physiologists 
even  of  the  present  day,  —  being  compre- 
hended by  Swedenborg  in  his  general  doctrine 
of  the  circulation.  After  reaching  the  fibres, 
the  blood  continues  its  passage  through  them, 
returns  into  the  vessels  of  the  second  and 
third  orders,  and  becomes  again  compounded 
by  passing  through  degrees  similar  to  those 
by  which  it  had  become  divided.  It  is  in  this 
returning  circulation  that  the  genial  spirit  of 
the  nervous  fibre  infuses  itself  into  the  ves- 
sels, and  constitutes  itself  the  vital  essence  of 
the  blood,  in  every  point  of  the  body,  as  ob- 
served at  the  commencement  of  this   abstract. 

115.  "It  would  be  extending  our  sketch  to 
limits  wholly  incompatible  with  its  design, 
were  we  to  transcribe,  however  briefly,  the 
application  of  the  Author's  new  doctrines  to 
Miology,  or  the  more  purely  mechanical  part 
of  the  circulation.  Enough  has  been  said  to 
convince  the  reader  that  Swedenborg  alone 
has  taken  up  this  great  discovery  at  the  point 
where  it  was  left  by  the  illustrious  Harvey, 
and  harmonized  it  with  the  rest  of  the  animal 
economy.  It  remains,  however,  to  show  in 
what  measure  the  realization  of  the  Author's 
great  object,  —  the  knowledge  of  the  human 
soul,  —  was  promoted  by  this  course  of  phi- 
losophy. 

IIG.  "It  was  obvious  to  Swedenborg  from 
the  moment  he  had  conceived  the  doctrine 
which  we  have  contemplated  in  some  of  its 
I'esults,  that  animal  life  and  animal  functions 
were  impossible  without  such  degrees.  If  ex- 
terior structures  and  laws  were  not  in  corre- 
spondence with  a  certain  interior  economy, 
whence  could  the  sysiem  derive  its  animation 
and  instincts,  but  from  external  impulses  ? 
And,  as  a  necessary  consequence,  wiiat  other 
laws  could  be  admitted  in  explanation  of  its 
powers,  but  those  of  hydraulics  and  mechan- 
ics ?  Tiie  same,  in  fact,  which  are  supposed 
to  account  for  the  flowing  of  the  streams  and 
the  waving  of  the  grass.  And  what  philoso- 
pher, short  of  the  stark  materialist,  would 
presume  to  account  in  this  way,  even  for  tlie 
lowest  forms  of  intelligence  and  feeling  r 
On  the  other  hand,  those  who  admit  the  fact 
of  an  internal  economy,  and  are  willing  to 
regard  it  as  the  immediate  cause  ol'  the  exter- 
nal, can  have  no  means  of  reali/..!ig  their  own 
thoughts  separate  from  the  doctrine  of  degrees, 
either  expressed  or  understood ;  for  the  nearest 
cause  is  always  a  degree  above  the  ett'ect,  and 
can  never  be  ascertamed  to  the  satisfaction  of 
Inductive  Philosopliy,  except  by  the  resolution 
ot  the  latter,  and  that  by  a  process  fairly  de- 
monstrable to  reason. 


LIFE    AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


31 


117.  "Now  such  a  resolution  of  tlic  blood 
globule  had  led  Swedenborg,  both  experiment- 
ally and  reflectively,  to  its  inner  structure,  or 
causal  form,  namely,  the  spherules  of  the  pel- 
lucid blood  ;  but  he  was  by  no  means  willing 
to  pause  here  in  contemplation  of  the  soul,  ex- 
cept indeed  to  observe  the  method  by  which 
she  proceeded  to  coalesce  more  closely  with 
the  body.  The  next  step,  therefore,  was  to 
resolve  the  pellucid  blood,  and  obtain  its  causal 
form.  In  this  attempt  he  was  aware  that 
direct  experience  would  fail  him,  on  account 
of  the  exceedingly  volatile  nature  of  the  ani- 
mal spirit,  which,  according  to  tradition,  and 
all  the  reason  of  the  case,  was  exactly  what 
he  sought.  It  was  possible,  however,  to  ob- 
tain a  good  deal  of  indirect  evidence,  chiefly 
from  observations  on  the  brain,  and  the  forma- 
tion of  the  chicken  in  the  egg,  and  on  the 
foetal  stage  of  human  existence  ;  hence  a 
large' portion  of  the  Economy  is  devoted  to  an 
examination  of  the  phenomena  presented  by 
these  subjects.  On  the  reflective  side  of  this 
problem,  again,  it  was  necessary  to  resolve  the 
forces  of  the  pellucid  blood,  and  to  accomplish 
this,  we  have  already  seen  that  our  philoso- 
pher proposed  to  extend  the  limits  of  pure 
mathematics.  We  shall  hereafter  see  that 
his  continuous  and  profound  thought  on  this 
problem  was  coincident  with  his  earliest  inti- 
mations from  the  world  of  spirits. 

118.  "  Thus,  the  deepest  anatomical  experi- 
ence, and  the  most  profound  evolution  it  could 
undergo  in  the  rational  mind,  ended  in  expos- 
ing this  subtile  fluid,  just  hovering  on  the  bor- 
ders of  the  unknown,  yet  just  within  the  bound- 
ary of  intuition.  The  question  was  whether 
this  was  the  soul.  '  If  we  grant,'  Sweden- 
borg observes,  '  that  the  soul,  as  ours,  is  to  be 
sought  in  ourselves,  anatomical  experience 
presents  this  fluid,  as  the  highest  and  most  in- 
ward, to  the  mind  of  the  anatomist ;  and  then 
hands  it  over  to  the  philosopher  to  be  dis- 
cussed, and  for  him  to  settle  whether  what  he 
knows  from  his  own  axioms,  and  from  the 
rules  of  analytic  order,  should  be  attributed 
to  the  soul,  be  predicable  of  this  fluid.  For 
the  anatomist  proceeds  no  further  than  the 
above  step,  unless  he  at  the  same  time  assume 
the  character  of  a  philosopher.  Something  of 
this  kind  seems  to  be  taken  as  the  fixed  bound- 
ary of  their  ideas  by  Aristotle  and  his  fol- 
lowers ;  the  former  of  whom  treated  system- 
atically of  the  parts  of  the  soul,  and  the 
latter  of  its  physical  influx.  Wherefore  if 
the  animal  fluid  and  the  soul  agree  in  their 
predicates,  no  sound  reason  will  reject  the  fluid 
as  disagreeing  ;  if  otherwise,  no  sound  reason 
will  embrace  it.'  (Economy,  224.)  Nothing 
can  surpass  this  statement  ot  his  position,  in 
honesty  and  clearness.  It  conceals  nothing ; 
and  it  assumes  nothing  but  what  shall  be 
granted  as  a  fair  deduction  from  experience 
and  reason.  But  we  have  yet  to  see  the  con- 
clusion to.w!.:;-h  it  Ic'l  Mm. 


119.  "  The  spirituous  fluid,  then,  makes  its 
appearance  as  the  substantia  prima,  or  first 
substance  of  the  body  ;  but  Swedenborg  has 
a  doctrine  of  Series  which  always  accompanies 
that  of  Degrees,  and  according  to  which  the 
first  in  a  given  system,  or  number  of  phenom- 
ena, may  be  the  last  or  any  other  denomina- 
tion in  another  system.  In  this  manner,  the 
spirituous  fluid,  which  is  regarded  as  the  form 
of  forms  in  the  body,  and  as  the  formative 
substance,  which  draws  the  thread  from  the 
first  living  point,  and  continues  it  afterwards  to 
the  last  point  of  life,  is  \XiQ\'i  formed  or  pas- 
sive, when  viewed  in  relation  to  the  whole 
universe  ;  and  consequently  derives  its  being 
from  a  still  higher  substance.  On  this  uni- 
versal substance,  according  to  Swedenborg, 
the  principles  of  natural  things  are  impressed 
by  the  Deity,  and  in  it  are  involved  the  most 
perfect  forces  of  nature  :  hence  it  may  be 
regarded  as  coincident  with  what  Aristotle  de- 
nominates pure  reason,  or  the  entelecheia  of 
substances,  and  with  the  Platonic  heaven  of 
ideal  forms.  The  substantia  prima,  however, 
according  to  Swedenborg,  does  not  itself  live, 
and  consequently,  the  spirituous  fluid  of  the 
body,  which  is  derived  from  it,  cannot  be  said 
to  live,  much  less  to  feel,  perceive,  and  under 
stand,  or  regard  ends.  '  Life,'  he  remarks,  in 
treating  of  this  subject,  'corresponds  as  a 
principal  cause  to  nature  as  an  instrumental 
cause.  For  what  is  motion  in  nature  is  action 
in  a  living  subject;  what  is  modification  in 
nature  is  sensation  in  a  living  subject ;  what 
is  effort  in  nature  is  will  in  a  living  subject ; 
what  is  light  in  nature  is  life  in  a  living  sub- 
ject ;  what  is  distinction  of  light  in  nature  is 
intellect  of  life  in  a  living  subject ;  what  is 
cause  and  effect  in  nature  is  end  in  a  living 
subject,  etc'  (Economy,  235.)  Life  and  in- 
telligence, therefore,  are  regarded  as  flowing 
into  nature  from  their  First  Esse,  or  Infinite 
Source. 

120.  "  Now,  (following  the  Author,)  it  is  by 
the  continual  influx  of  this  life  and  intelligence 
that  the  Deity  impresses  the  ideal  forms  or 
principles  of  natural  things  on  the  primordial 
fluid  of  the  universe,  and  by  a  similar  influx 
into  the  spirituous  fluid,  that  men  acquire  in- 
telligence and  active  power.  '  But,'  to  quote 
Swedenborg's  own  words,  '  to  know  the  man- 
ner in  which  this  life  and  wisdom  flow  in,  is 
infinitely  above  the  sphere  of  the  human  mind  : 
there  is  no  analysis  and  no  abstraction  that  can 
reach  so  high:  for  whatever  is  in  God,  and  what- 
ever law  God  acts  by,  is  God.  The  only 
representation  we  can  have  of  it,  is  in  the  way 
of  comparison  with  light.  For  as  the  sun  is 
the  fountain  of  light  and  the  distinctions  there- 
of in  its  universe,  so  the  Deity  is  the  sun  of 
life  and  of  all  wisdom.  As  the  sun  of  the 
world  flows  in  one  only  manner,  and  without 
unition,  into  the  subjects  and  objects  of  its 
universe,  so  also  does  the  sun  of  life  and  oi 
'vij.lor.i.      .\-   ;";v>    i^un    of  I'lC  world   To'-vs   v\ 


82 


LIFE  AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


by  mediating  auras,  so  the  sun  of  life  and  of 
wisdom  tiows  in  by  the  mediation  of  his  spirit. 
But  as  the  sun  of  (he  world  flows  into  subjects 
and  objects  according  to  the  modified  charac- 
ter of  each,  so  also  does  the  sun  of  life  and 
of  wisdom.  .  .  .  The  one  is  physical,  the 
other  is  purely  moral :  and  the  one  falls  under 
the  philosophy  of  the  mind,  while  the  other 
lies  withdrawn  among  the  sacred  mysteries  of 
Theology.'  251.  Thus  two  distinct  principles 
are  supposed  to  concur  in  forming  the  human 
soul,  namely,  the  spirituous  fluid,  formed  and 
determined  by  the  substantia  prima  of  the 
universe,  and  a  continual  influx  of  life  and  in- 
telligence from  God,  the  one  natural,  the  other 
spirituaL 

121.  "After  establishing  these  principles, 
Swedenborg  does  not  hesitate  to  call  the  spir- 
ituous fluid  itself,  or,  strictly  speaking,  its  opera- 
tion, the  soul,  and  to  speak  of  it  as  having  intelli- 
gence, and  all  the  attributes,  in  fact,  which  consti- 
tute man  ;  although  before  explaining  its  recep- 
tion of  an  influx  from  God  —  and  consequently, 
when  describing  it  as  an  organic  substance  or 
body  of  the  soul  —  he  had  spoken  of  it  as  in- 
capable of  feeling  and  perception.  The  in- 
ference is  that  a  man's  real  individuality  — 
bis  interior  man  —  consists  in  a  state  of  con- 
scious being  occasioned  by  the  influx  of  God's 
universal  spirit  into  the  subtile  fluid  which 
runs  through  the  nervous  channels  of  the 
body  —  and  which  has  since  been  called,  in 
the  vocabulary  of  animal  magnetism,  the 
nerve  spirit.  Beyond  this  spirit  or  pneumatic 
vehicle,  as  it  was  termed  by  the  ancients,  there 
is  no  identity  or  individuality  provided  for 
man  in  the  Economy  of  the  Animal  Kingdom ; 
and  accordingly  it  becomes  an  important  ques- 
tion whether  the  spirituous  fluid  -is  to  be 
called  material  or  immaterial.  This  question 
Swedenborg  has  answered  for  himself. 

122.  " '  We  hiive  often  said,'  he  observes, 
*  that  in  regard  to  substance  the  soul  is  a 
fluid,  nay  a  fluid  most  absolute  ;  produced  by 
the  aura  of  the  universe  ;  enclosed  in  the 
fibres ;  the  matter  by  which,  from  which,  and 
for  which  the  body  exists  ;  —  the  superemi- 
nent  organ.  We  have  also  said  that  the  influx- 
ion  of  its  operations  is  to  be  examined  accord- 
ing to  the  nexus  of  organic  substances,  and 
according  to  the  form  determined  by  the  fibres: 
also  that  its  nature,  or  operations  collectively, 
regard  this  fluid  as  their  subject;  and  that 
these  operations,  in  so  far  as  they  are  natural, 
cannot  be  separated  [from  the  fluid]  except  in 
thought;  so  that  nothing  here  occurs  but  ap- 
pears to  be  fairly  comprehended  under  the 
term  matter.  But,  pray,  what  is  matter  ?  If 
it  be  defined  as  extension  endued  with  inertia, 
then  the  soul  is  not  material  ;  for  inertia,  the 
source  of  gravity,  enters  the  posterior  sphere 
simply  by  composition,  and  by  the  addition  of 
a  number  of  things  tliat  through  changes  in 
the  state  of  active  entities  have  become  inert 
and  gravitating ;    for  instance,  all  the    meie 


elements  of  the  earth,  as  salts,  minerals,  etc. 
The  first  aura  of  the  world  is  not  matter  in 
tliis  sense;  for  neither  gravity  nor  levity  can 
be  predicated  of  it ;  but  on  the  contrary,  active 
force,  the  origin  of  gravity,  and  levity  in  terres- 
trial bodies,  which  do  not  of  themselves  regard 
any  common  centre,  unless  there  be  an  acting, 
causing,  and  directing  force.  Hence  neither 
gravity  nor  levity  can  be  predicated  of  this 
fluid,  made  up  as  it  is  of  this  force  or  aura. 
When,  according  to  the  rules  of  the  doctrine 
of  order,  I  have  shown  what  matter  is,  what 
form  is,  what  extension  is,  and  what  a  fluid  i?^ 
we  shall  confess  that  the  controversy  is  about 
the  signification  of  terms,  or  about  the  man- 
ner in  which  something  that  we  are  ignorant 
of  is  to  be  denominated,  —  we  shall  confess 
that  we  are  fighting  with  a  shadow,  without 
knowing  what  body  it  belongs  to  :  however, 
this  slight  garment  alone  is  prepared,  before 
we  have  the  measure,  or  have  seen  the  form 
of  the  body  ;  and  in  order  to  make  it  fit,  we 
figure  to  ourselves  an  idea  of  the  body,  which 
idea  may  be  immaterial.  But  tell  me  whether 
the  ideas  of  the  animus  are  material  or  not  ? 
Perhaps  they  are,  inasmuch  as  images,  and 
even  the  very  eyes  are  material.  But,  as  it 
is  the  office  of  the  soul  to  feel,  to  see,  and  to 
imagine,  equally  as  to  understand  and  think  ; 
yet  the  ideas  of  the  latter  faculties  are  called 
immaterial,  because  intellectual ;  perhaps  be- 
cause the  substances  that  are  their  subjects 
are  not  comprehended  by  sense  ;  and  still  ma- 
terial ideas  not  only  agree  but  communicate 
with  immaterial ;  are  they  then  any  ideas  at 
all  before  they  partake  of  the  life  of  the  soul? 
Apart  from  this,  are  they  not  modifications  ? 
If  they  are  modifications,  or  analogous  to 
modifications,  then  I  do  not  understand  in  what 
way  an  immaterial  modification  is  distinguished 
from  a  material  modification,  unless  by  de- 
grees, in  that  the  immaterial  is  higher,  more 
universal,  more  perfect,  and  more  impercepti- 
ble. Is  not  every  created  thing  in  tlie  world 
and  nature  a  subject  of  extension  ?  and  may 
not  every  thing  as  extended  be  called  material  ? 
In  fact,  the  first  substance  itself  in  this  sense 
is  the  materia  prima  of  all  other  substances, 
and  every  controversy,  even  our  present  one, 
is  a  matter  of  dispute.  But  let  us  trifle  no 
longer.  According  to  sound  reason,  what- 
ever is  substantial  and  flows  from  a  substantial 
in  the  created  universe  of  nature,  is  matter  : 
therefore  modification  itself  is  matter,  as  it 
does  not  extend  one  iota  beyond  the  limit  of 
substances.  (Part  II.,  n.  293.)  But  as  for 
the  more  noble  essence  or  life  of  the  soul,  it 
is  not  raised  to  any  that  is  more  perfect,  be- 
cause it  is  one  only  essence  ;  but  the  soul  is 
an  organism  formed  by  the  spirituous  fluid,  in 
which  respect  greater  and  lesser  exaltation  may 
be  predicated  of  it.  This  essence  and  life  is 
not  created,  and  therefore  it  is  not  proper  to 
call  it  material :  so  for  the  same  reason  we 
cannot  call  the  soul   material  in  respect  to  its 


LIFE    AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


33 


reception  of  this  life;  nor  therefore  the  mind; 
nor  therefore  the  animus,  nor  the  sight,  nor 
the  hearing,  nor  even  the  body  itself,  so  far 
as  it  lives.  For  all  these  live  the  life  of  their 
soul,  and  the  soul  lives  the  life  of  the  spirit 
of  God,  who  is  not  matter,  but  essence ; 
whose  esse  is  life  ;  whose  life  is  wisdom  ;  and 
whose  wisdom  consists  in  beholding  and  em- 
bracing the  ends  to  be  promoted  by  the  deter- 
minations of  matter  and  the  forms  of  nature. 
Thus  both  materiality  and  immateriality  are 
predicable  of  the  soul ;  and  the  materialist 
and  the  immaterialist  may  each  abide  in  his 
own  opinion.' — n.  .311. 

123.  "This  was  the  point  then  which  Swe- 
denborg  reached  by  his  first  effort  to  obtain  a 
knowledge  of  the  soul  analyticaUy,  or  by  rigid 
induction  ;  and  every  one  must  admit  how 
advanced  his  perceptions  were,  and  how  ad- 
mirably he  preserved  the  idea  of  man's  entire 
dependence  upon  the  Infinite  source  of  life 
and  wisdom,  though,  as  yet  he  was  far  from 
the  solution  of  the  great  problem  with  which 
he  had  set  out.  It  is  the  innocence  of  his 
wisdom  with  which  we  are  delighted  even 
more  than  with  the  wisdom  itself.  The  more 
cogent  or  logical  his  reasons,  the  more  clearly 
we  dJ6cern  God  in  them,  and  man's  utter  im- 
potence and  nothingness ;  the  more  glowing 
and  ornate  his  style,  the  deeper  is  the  rever- 
ence and  awe  which  he  breathes  into  it,  so 
that  self-intellio;ence  is  constrained  to  hang 
its  head,  where  it  would  otherwise  glory  in 
its  gifts  and  apparent  attributes.  Granting 
Materialism  the  utmost  demand  it  could  sus- 
tain by  any  show  of  argument,  Swedenborg 
proves  that,  even  so,  its  machinery  is  utterly 
helpless  without  the  perpetual  influx  of  the 
breath  of  God  ;  and  here  we  may  remark  that 
the  establishment  of  this  theological  tenet  was 
the  first  step  towards  the  preparation  of  science 
for  the  Church.  The  genius  of  religion, 
therefore,  only  imitated,  in  her  humble  sphere, 
the  Descent  and  Incarnation  of  the  Divine 
Being,  when  she  came  to  the  salvation  of  phi- 
losophy in  its  own  frailties ;  and  it  is  praise 
enough  for  Swedenborg  that  he  was  her  chosen 
and  faithful  apostle." 

Brains,  Heart  and  Lungs. 

124.  "  Before  closing  the  Economy  we  must 
not  omit  to  record  the  Author's  discovery  of  the 
animation  of  the  brains,  and  of  its  coincidence 
during  formation  with  the  systole  and  diastole 
of  the  heart,  and  after  birth  with  the  respira- 
tion of  the  lungs.  Connected  with  this  is  another 
great  discovery  which  can  hardly  be  said  to 
have  transpired  beyond  the  circle  who  are  ac- 
quainted with  his  works,  even  to  tlie  present 
moment.  We  allude  to  the  universal  motion 
generated  by  the  lungs  and  distributed  to  the 
whole  animal  machine.  '  It  would  seem  at 
first  sigiit,  as  if  the  effect  of  respiration  did 
not  extend  far  beyond  the  thorax  ;  but  if  we 
contemplate   the   several  varieties  of  respira- 


tion, and  reduce  them  to  one  common  or  gen- 
eral result,  we  shall  perceive,  that  if  the 
respiration  does  not  always  actually  extend 
beyond  the  thorax,  still  it  is  in  the  effort  to  do 
so,  or  to  be  in  action  every  where.'  (367.) 
This  action  is  shown  to  extend  even  to  the 
smallest  blood  vessels,  and  to  the  nerves,  in 
which  it  promotes  the  circulation  of  the  fluids 
by  an  external  action,  which  coincides  with 
the  internal  action  of  the  cerebellum  through 
the  same  fibres.  This  law,  indeed,  is  a  part 
of  the  general  concordance  between  the  anima- 
tion of  the  brains  and  respiration,r  and  is  a 
beautiful  provision  for  insuring  muscular 
action.  .  For,  '  if  the  circle  of  the  red  blood 
were  performed  in  the  arteries  at  the  same 
intervals  as  the  circle  of  the  nervous  fluid  in 
the  nerves,  I  scarcely  know,'  Swedenborg  ob- 
serves, '  whether  any  muscle  in  the  body,  with 
the  exception  of  that  of  the  heart  and  arteries 
(which  are  stimulated  to  action  solely  by  the  in- 
fluent blood),  would  suffer  itself  to  be  excited  to 
act ;  for  in  pro[)ortion  as  the  nerve  acted,  the 
blood  would  react,  when  nevertheless,  in  order  to 
produce  any  alternate  motion,  action  and  re- 
action must  be  so  ordei-ed  that  one  may  alter- 
nately overcome  the  other.'  (P.  II.,  c.  i.  §  9.) 
To  sum  up  the  whole,  the  leading  principles  es- 
tablished by  Swedenborg  on  this  curious  and 
important  subject  are  these.  1.  The  anima- 
tion of  tlie  brains  is  the  universal  motion  of 
the  whole  body,  and  of  all  the  nervous  fibres, 
which,  during  animation  are  provided  with 
their  spirit  or  fluid.  2.  The  intercostal  nerve 
and  the  par  vagum  are  kept  in  this  animatory 
or  universal  motion,  and  the  latter  reduces  the 
subaltern  motions  of  the  body  to  it.  3.  The 
lungs,  as  already  observed,  are  in  the  same 
motion.  4.  By  means  of  the  lungs,  and 
through  the  mediation  of  the  pericardium, 
the  heart  is  also  associated  in  this  regimen,  so 
that  it  never  loses  its  vital  spirit  on  the  one 
hand,  or  its  state  of  perfect  liberty  on  the 
other.  (551-2).  We  close  the  work  here, 
not  because  we  have  alluded  to  all  its  dis- 
closures in  physiology,  but  because  it  is  im- 
possible to  do  so  within  the  limits  to  which 
we  have  confined  ourselves ;  and  we  have 
dwelt  upon  it  at  sufficient  length  to  establish 
its  claims  to  respectful  and  earnest  atten- 
tion." * 

Posthiunous  Tracts. 
125.  Connected  with  the  same  period  of  our 
author's  life  as  the  Economy,  are  the  Posthu- 
mous Tracts,  which  are,  for  the  most  part, 
condensed  statements  of  the  subjects  and  ar- 
guments of  the  larger  works,  to  the  study  of 
which  they  furnish  good  introductions.  They 
are  on  the  following  subjects:  1.  The  Way  to 
a  Knoivledge  of  the  Soul ;  2.  the  Red  Blood ; 
3.  the  Animal  Spirit  ;  4.  Sensation,  or  PaS' 
sion  of  the  Body ;  5.  the  Origin  and  Propa- 
gation of  the  Sold;    6.  Action;  7.  Fragment 

*  The  price  of  this  Work  is  now  $7.50. 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


on  the  Harmony  Subsisting  between  the  Soul 
and  the  Body  ;  8.  Faith  and  Good  Works.  The 
first  one  again  proclaims  the  absence  of  meta- 
physical modes  and  investigations  from  the 
mind  of  the  author  ;  for  he  says,  psychology 
is  to  be  pursued  by  gaining  a  j)revious  knowl- 
edge of  the  whole  of  the  sciences,  including 
the  experience  of  the  mental,  or  of  the  bodily 
senses  ;  and  proximately  by  anatomy  ;  because 
"  it  is  impossible  to  know  the  inner  action  of 
the  mind,  without  examining  the  face  of  the 
mind ;  i.  e.,  without  investigating  its  brains 
and  marrows ;  and  the  soul  is  nowhere  to 
be  found  but  in  her  own  kingdom."  Then,  on 
the  basis  of  the  science,  by  a  higlicr  and  high- 
er generalization,  must  be  reared  our  unitary 
science,  a  Mathematical  Doctrine  of  Univer- 
sal, which  science  is  the  philosophy  of  the 
soul.  Other  roads,  which  do  not  pass  through 
acquired  knowledge  on  either  side,  —  knowl- 
edge referable,  whether  immediately  or  ulti- 
mately, to  ert'ects  and  the  senses,  —  lead  only 
to  increased  ignorance  of  the  subject ;  espe- 
cially so,  the  pretended  investigation  of  con- 
sciousness;  a  thing  which  Swedenborg  quite 
left  out,  as  a  means  of  edification  :  for  what  is 
man's  intellect,  other  than  the  understanding 
of  Nature's  Revelation,  and  Society  ?  When 
he  understands  these,  or  in  proportion  as  he 
understands  them,  his  own  faculty  will  be 
worth  being  conscious  of  —  worth  investigat- 
ing as  a  distinct  object ;  but  originally,  there 
is  nothing  in  it,  either  to  digest,  classify,  or 
account  for.  Vacancy,  i.  e.,  raetaphysic  con- 
sciousness, involves  no  series,  and  wants  no 
theory  :  it  is  puerile,  nay  cruel,  publicly  to 
invite  analytic  attention. 

126.  In  the  work  above  alluded  to,  on  the 
Red  Blood,  there  is  a  mention  made  of  the 
vitality  of  the  blood,  which  again  shows  ho\v 
far  in  advance  of  the  times  our  author  stood 
in  this  respect.  '•  It  is  said  in  the  Bible, 
'  But  the  flesh  with  the  life  thereof,  which  is  the 
blood  thereof,  shall  ye  not  eat.'  (Gen.  ix.  4). 
And  the  opinion  that  the  blood  was  a  living 
substance  has  existed  from  the  remotest  an- 
tiquity. Harvey,  the  celebrated  discoverer 
of  the  circulation  of  the  blood,  held  this 
opinion  very  strongly,  and  it  has  been  adopt- 
ed by  some  other  learned  men  at  different 
times,  US  may  be  seen  in  the  works  of  Good, 
Carpenter,  Elliotson,  and  others  on  Medicine 
or  Physiology.  But  it  was  never,  —  at  least 
in  modern  times,  —  generally  received,  and 
was  held  by  all  who  maintained  it,  only  hypo- 
thetically,  and  as  a  supposition  of  greater  or  less 
probability-  From  this  we  must,  however, 
except  Swedenborg.  In  his  ])hilosophical 
works,  written  more  than  one  hundred  years 
ago,  he  distinctly  asserts  the  vitality  of  the 
blood,  not  only  as  a  truth,  but  as  a  fundament- 
al truth  of  all  sound  ph}siology.  The  Swe- 
denborg Society  of  London  have  just  published 
a  thin  volume  of  his  '  Opuscula,'  or  little 
works,  in  the  orignal  Latin,  from  his  manu- 
scripts in  the  library  of  the  Royal  Academy 


of  Stockholm.  One  of  these  little  works  is 
'  De  Sanguine  Rubro'  —  'Of  the  Red  Blood.' 
We  do  not  propose  to  give  an  account  of  his 
views  on  this  subject ;  for  they  are  so  exceed- 
ly  condensed  in  this  small  treatise,  that  a  fur- 
ther abridgment  would  be  unintelligible.  It 
is  enough  to  say,  that  he  declares  the  blood  to 
be  more  than  merely  living  matter ;  it  stands, 
as  it  were,  half  way  between  spirit  and  mat- 
ter, partaking  of  the ,  qualities  of  both  ;  it  is 
as  if  the  point  of  contact  between  the  soul 
and  the  body ;  and  from  it,  or  rather  through 
it,  the  body  derives  its  life.  Thus  the  head- 
ing of  the  eleventh  chapter  of  this  treatise  is, 
•  That  the  globule  of  the  red  blood  contains  in 
itself  purer  blood  and  the  animal  spirit,  and 
that  the  purest  essence  and  soul  of  the  body 
is  here  ;  so  that  the  red  blood  is  a  spirituous 
and  animated  humor '  (humor  spirituosus  et 
animatus).  The  heading  of  the  next  chapter 
is,  '  That  the  red  blood  partakes  almost  equal- 
ly of  soul  and  body,  and  that  it  may  be  called 
as  well  spiritual  as  material.' 

127.  "Now  it  is  an  interesting  circumstance, 
that  while  this  long-neglected  work  was  pass- 
ing tlirongh  the  press,  science  has  at  last,  and 
by  accident,  discovered  the  vitality  of  the 
blood,  and  placed  this  fact  upon  a  firm  basis. 
The  number  of  Silliman's  Journal,  just  pub- 
lished, contains,  on  page  108,  under  the  head 
of  '  Researches  on  blood,'  some  expevimenta 
of  the  celebrated  chemist,  M.  Dumas,  pub- 
lished by  him  in  June  last.  After  some  ac- 
count of  his  experiments  and  their  results,  the 
statement  goes  on  thus  :  in  attempting  to  over- 
come this  difficulty,  '  M.  Dumas  discovered 
the  remarkable  property  of  the  blood  globules, 
that  as  long  as  they  were  in  contact  with  the 
air  or  aerated  water,  in  short,  as  long  as  they 
were  in  the  arterial  condition,  the  saline  solu- 
tion containing  them  passed  colorless  through 
the  filter,  and  left  them  upon  it:  on  the  con- 
trary, as  soon  as  the  globules  have  assumed 
the  violet  tint  of  venous  blood,  the  liquid 
passes  colored.'  After  detailing  certain  experi- 
ments then  tried  by  Dumas  in  consequence 
of  this  discovery,  the  following  statement  is 
made  :  —  ^TIius  the  globules  of  the  blood  seem 
to  possess  vitality,  as  they  can  resist  the  solvent 
action  of  sidphate  of  soda  as  long  as  their  life 
continues,  but  yield  to  this  action  readily  when, 
they  have  fallen  into  asphyxia  from  pri  vation  of 
air.'  "  —  Hew  Jerusalem  Magazine,  Feb.,  1847. 

128.  The  Fragment  on  the  Soul  is  mainly 
a  criticism  on  the  Preestablished  Harmony  of 
Leibnitz  ;  on  principles,  however,  which  fausft 
it  to  apply  to  the  whole  of  modern  philosophy. 
The  author  arraigns  Leibnitz,  and,  by  impli- 
cation, the  Philosophers,  for  aiming  to  convert 
common,  into  systematic  ignorance,  or  to  make 
emptiness  the  grand  organ  of  the  spiritual: 
for  philosophy  takes  a  number  of  dates,  by  no 
means  peculiar  to  itself,  but  which  it  draws  from 
common  experience,  such  as  the  fact,  that  things, 
sensations,  imaginations,  perceptions,  and  the 
like,  exist;  p.nd,  v,-ithout  inanirir.g  ^I'hat  thcv 


LIFE    AND    WRITINGS    OF   EMANUEL  SWEDENBORG. 


35 


are,  and  tliereaftci*,  wlial  tlicir  causes  arc,  it 
revolves  incessantly  round  the  already  plain 
fact  of"  their  bare  existence,  castinj;  it  into  a 
new  jargon,  looking  idly  at  its  unii'orm  surface 
on  every  side,  and  ending,  for  the  most  part, 
not  by  realizing  any  thing,  but  by  (juestioning 
the  reality  of"  even  that  mean  object  of"  thought. 
Such  philosophy,  therefore,  consists  of  a  few 
of  the  poorest  generalities  of  common  sense, 
spoiled  by  interpolation  with  various  formulas 
of  ignorance.  Now  Swedenborg  first  brushes 
away  the  irresolvable  terms  of  the  current 
philosophies,  and  leaves  behind  the  small  nu- 
cleus to  its  rightful  place  under  common  sense, 
or  the  sciences,  from  which  it  was  stolen  at 
the  beginning,  only  to  be  modified  for  the 
worse.  Of  the  bare  existence  of  thitigs,  the 
clown  is  be  Her  aware  than  the  metaphysician, 
because  he  has  not  made  it  his  business  to 
question  them :  to  him,  therefore,  the  true 
philosopher  would  rather  apjjcal  on  gross 
questions  of  fact,   than  to  the  other. 

"  He  knows  what's  what ;  and  that's  as  high 
As  metaphysic  wit  can  fly." 

But  on  the  question  of  Cause  and  Reason, 
there  is  no  light  to  be  gained  from  either ;  nor 
is  there  any  difference  between  the  two,  save 
the  difference  between  ignorance,  culpable  and 
innocent,  conscious  and  unconscious,  personal 
and  accidental.  The  upshot  hitherto  has 
been,  that  what  is  true  in  philosophy  is  not 
new ;  but  existed  as  well,  and  better,  before 
philosophy  was  born  ;  also  exists  better  at  this 
moment  in  the  common  world,  where  philoso- 
phy is  unknown.  And  the  conclusion  is,  that 
in  regard  to  the  affections,  metaphv'sics,  after 
a  two  thousand  years'  opportunity  given,  has 
done  nothing  more,  than  obstruct  and  regurgi- 
tate the  current  of  the  lifeblood  of  humanity  ; 
and  in  regard  to  the  underslanding,  nothing 
more  than  deepen  our  initial  ignorance  of  all 
things,  by  actuating  it  into  pernicious  falsity. 

129.  A  Hieroglypliical  Key  to  Natural  and 
Spiritual  Mysteries,  by  way  of  Representatives 
and  Correspondences  —  is  a  small  work,  which 
belongs  to  the  same  series  as  the  Economy ; 
it  is  mentioned  in  the  Third  Part  of  that  work 
as  the  Part  on  Correspondences.  This  Tract 
is  an  attempt  to  eliminate  a  natural  doctrine 
of  correspondences,  and  to  show  its  application 
by  examples ;  and  although  it  may  appear  little 
successful,  in  comparison  with  the  plenitude 
of  bodily  truth  on  the  same  subject,  in  the 
author's  theological  works,  yet,  it  should  be 
observed,  that  the  aim  in  the  two  cases  is 
somewhat  difi'erent,  and  that  the  truth  of  one 
series  does  not  exclude  tliat  of  the  other  ; 
analogies  of  nature  to  nature,  being  perfectly 
compatible  with  the  more  vital  or  concrete 
analogies  between  the  spiritual  world  and  the 
natural. 

The  Animal  Kingdom. 

130.  In  1744  and  1745,  at  the  ages  of  56 
and  57,  he  pubUshed  another  work  —  "The 


Animal  Kincdom,  considered  Anatomically, 
P/tysioluf/ic(dly,  iuu\  P/iilosop/tiratly :"  that  is, 
at  first  in  its  dead  truths;  secondly,  in  its 
relations  with  the  physical  universe,  which 
sways  it  with  motion,  as  the  herald  of  vitality  ; 
and  thii'dly,  as  possessing  our  common  sense, 
in  the  lowest  degree  :  the  first  volume  treats 
of  the  Viscera  of  the  Abdomen ;  the  second, 
of  the  Viscera  of  the  Thorax,  or  Chest ;  and 
the  third,  of  the  Organs  of  Sense ;  whrch  has 
not  yet  been  translated.  The  first  and  second 
make  two  large  octavo  volumes,  which  sell  at 
$7.50.  The  new  doctrines  and  the  general 
method  of  the  Economy  of  the  Animal  King- 
dom, are  pursued  in  this  work  ;  but  they  are 
pressed  to  results  far  exceeding  those  of  the 
former.  The  author  says  in  his  Preface,  — 
"  Not  very  long  since  I  published  the  Economy 
of  the  Animal  Kingdom,  and  before  traversing 
the  whole  field  in  detail,  I  made  a  rapid  passage 
to  the  Soul,  and  put  forth  a  prodromus  respect- 
ing it:  but,  on  considering  the  matter  more 
deeply,  I  found  that  I  had  directed  my  course 
thither  both  too  hastily  and  too  fast :  after  ex- 
ploring the  blood  only,  and  its  particular  organs, 
I  took  the  step,  impelled  by  an  ardent  desire 
for  knowledge.  But  as  the  Soul  acts  in  the 
supreme  and  innermost  things,  and  does  not 
come  forth,  until  all  her  swathings  have  been 
successfully  unfolded,  I  am  therefore  deter- 
mined to  allow  myself  no  respite  until  I  have 
run  through  the  whole  field,  to  the  very  goal, 
until  I  have  traversed  the  universal  animal 
kingdom,  to  the  Soul.  Thus,  I  hope,  that  by 
bending  my  course  inwards,  continually,  I 
shall  open  all  the  doors  that  lead  to  her,  and 
at  length,  by  the  Divine  permission,  contem- 
plate the  Soul  Herself" 

131.  The  plan  of  this  great  undertaking  is 
thus  alluded  to  in  the  Prologue  :  — 

"  I  intend  to  examine,"  he  says,  "  physically 
and  philosophically,  the  whole  Anatomy  of  the 
body ;  of  all  its  Viscera,  Abdominal  and  Thoracic  ; 
of  the  Genital  Members  of  both  sexes;  nin]  of  the 
Organs  of  the  five  senses.     Likewisi% 

"The  Anatomy  of  all  parts  of  tlie  Cerebrum, 
Cerebellum,  Medulla  Oblongata,  and  Medulla  Spi- 
nalis. 

"  Afterwards,  the  cortical  substance  of  the  two 
brains,  and  their  medullary  fibre ;  also  the  ner\'- 
ous  fibre  of  the  body,  and  the  muscular  fibre ;  and 
the  causes  of  the  forces  and  motion  of  tiie  whole 
organism  ;  Diseases,  moreover ;  those  of  the  head 
particularly,  or  which  proceed  by  defiuxion  from 
the  Cerebrum. 

"  I  propose  afterwards  to  give  an  introduction  to 
Rational  Psychology,  consisting  of  certain  new  doc- 
trines, through  the  assistance  of  which  we  may  be 
conducted,  from  the  natural  organism  of  the  Body 
to  a  knowledge  of  the  Soul,  which  is  Immaterial : 
these  are,  the  Doctrine  of  Forms:  the  Doctrine  of 
Order  and  Degrees :  also,  the  Doctrine  of  Series 
and  Society  :  the  Doctrine  of  Influx :  tiie  Doctrine 
of  Correpondence  and  Representation :  lastly,  the 
Doctrine  of  Modification. 

"  From  these  Doctrines  I  come  to  the  Rational 
Psychology  itself;  wiiich  will  comprise  the  sub- 
jects of  action  ;  of  external  and  internal  sense  ;  of 


36 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


imagination  and  memory  :  also  of  the  affections  of 
the  animus.  Of  the  intellect,  that  is,  of  tIiou(];ht 
and  of  the  will ;  and  of  tlie  affections  of  the  ration- 
al mind  :  also,  of  instinct. 

"  Lastly,  of  the  Soul ;  and  of  its  state  in  the 
Body,  its  intercourse,  affection,  and  immortality  ; 
and  of  its  state  when  the  body  dies.  The  work  to 
conclude  with  a  Concordance  of  Systems." 

132.  This  design,  be  it  observed,  was  not 
laid  out  in  nuhibus  and  built  up  there  like  the 
magnificent  2>hilosopliy  of  Coleridge,  but,  for 
the  most  part,  was  actually  realized  in  the 
course  of  a  few  years.  The  first  part  of  the 
work,  treating  of  the  Abdominal  Viscera ;  the 
second  part,  treating  of  the  Thoracic  Viscera ; 
and  the  third  part,  treating  of  the  skin,  the 
senses  of  touch  and  taste,  and  organic  forms 
generally,  —  by  way  of  introduction  to  the  su- 
perior region, —  were  published  in  1744  and 
1745.  Many  of  the  remaining  subjects  were 
also  prepared  for  the  press,  and,  the  manu- 
scripts having  been  carefully  preserved,  are 
now  in  the  course  of  publication.  The  cir- 
cumstance which  occasioned  the  author  to 
abandon  these  labors,  was  the  opening  of  his 
spiritual  sight,  of  which  we  shall  speak  in  the 
next  chapter. 

133.  From  the  above  summary  of  the  plan 
of  Swedenborg's  labors,  it  is  easy  to  see  the 
goal  towards  which  the  great  philosopher  was 
tending. 

"  When  my  task  is  accomplished,"  he  says,  "  I 
am  then  admitted  by  common  consent  to  the  soul, 
who  sitting  like  a  queen  in  her  throne  of  state,  the 
body,  dispenses  laws,  and  governs  all  things  by 
her  good  pleasure,  but  yet  by  order  and  by  truth. 
This  will  be  the  crown  of  my  toils,  when  I  shall 
have  completed  my  course  in  this  most  spacious 
.arena.  But  in  olden  time,  before  any  racer  could 
merit  the  crown,  he  was  commanded  to  run  seven 
times  round  the  goal,  which  also  I  have  deter- 
:  mined  here  to  do." 

134.  Those  who  are  skilled  in  anatomy  and 
have  read  his  (Economia  Regni  Animcdis, 
state,  that  Swedenborg  was  familiar  with  many 
truths  in  anatomy,  which  were  unknown  to 
other  learned  men  of  his  day.  A  passage  of 
communication  between  the  right  and  left,  or 
two  lateral  ventricles  of  the  cerebrum,  was 
thought  to  have  been  first  discovered  by  a 
celebrated  anatomist  of  Edinburgh.  But  this 
is  a  mistake. 

The  first  discovery  and  description  of  this 
passage  was  claimed  by  the  celebrated  anato- 
mist, Dr.  Alexander  Monro,  of  Edinburgh,  and 
has  since  been  conceded  to  him  by  succeeding 
anatomists  :  hence  it  goes  by  the  denomination 
of  the  Foramen  of  Monro.  Dr.  Monro  read  a 
paper  before  the  Philosophical  Society  of 
Edinburgh,  on  this  subject,  December  13th, 
1764;  but  in  his  work  entitled,  '  Observations 
on  the  Structure  and  Functions  of  the  Nervous 
System,'  he  says  that  he  demonstrated  this  Fo- 
ramen to  his  pupils  so  early  as  the  year  1753. 

He  allows  that  a  communication  was  known 
«.nd  asserted  to  exist  between  those  ventricles 


and  the  third,  long  prior  to  his  time ;  but  he 
shows  that  it  was  never  delineated  after  such  a 
manner,  nor  in  any  way  that  could  conveys  a 
precise  idea  respecting  it ;  much  less  was  im- 
plied the  existence  of  the  Foramen  he  describes. 

The  channel  of  communication  seemed  to 
be  referred,  chiefly,  to  the  posterior  part  of 
the  lateral  ventricles,  whilst  the  Foramen  of 
Monro,  is  situated  at  their  anterior  part. 

Now  in  the  Regnum  Animale,  p.  207,  note 
(r)  the  following  striking  observation  occurs  : 
•'  The  communicating  Foramina  in  the  Cere- 
brum are  called  Anus  and  Vulva,  besides  the 
passage  or  emissary  canal  of  the  lymph  ;  by 
these  the  lateral  ventricles  communicate  with 
each  other,  and  with  the  third  ventricle." 

This  work  was  printed  in  the  year  1714—15  ; 
but  written,  as  we  have  reason  to  think,  two 
or  three  years  before  its  publication  :  hence 
X\\Q  foramen  here  spoken  of  must  have  been 
described  by  Swedenborg  from  ten  to  twelve 
years  prior  to  the  earliest  notice  taken  of  it  by 
Dr.  Monro. 

135.  We  confess,  however,  to  the  justice 
of  a  remark  by  Wilkinson  on  this  subject. 
'•  Swedenborg  is  not  to  be  resorted  to  as  an 
authority  for  anatomical  facts.  It  is  said,  in- 
deed, that  he  has  made  various  discoveries  in 
anatomy,  and  the  canal  named  the  '  foramen 
of  Monro '  is  instanced  among  these.  Sup- 
posing that  it  were  so,  it  would  be  dishonoring 
Swedenborg  to  lay  any  stress  upon  a  circum- 
stance so  trivial.  Whoever  discovered  this  fo- 
ramen was  most  probably  led  to  it  by  the  lucky 
slip  of  a  pi-obe.  But  other  claims  are  made 
for  our  author  by  liis  injudicious  friends.  It 
is  said  that  he  anticipated  some  of  the  most 
valuable  novelties  of  more  recent  date,  such  as 
the  phrenological  doctrine  of  the  great  Gall, 
and  the  newly-practised  art  of  animal  mag- 
netism. This  is  not  quite  fair :  let  every 
benefactor  to  mankind  have  his  own  honora- 
ble wreath,  nor  let  one  leaf  be  stolen  from  it 
for  the  already  laurelled  bi'ow  of  Swedenborg. 
True  it  is  that  all  these  things,  and  many 
more,  lie  in  ovo  in  the  universal  principles 
made  known  to  him,  but  they  were  not  devel- 
oped by  him  in  that  order  which  constitutes 
all  their  novelty,  and  in  fact  their  distinct 
existence." 

136.  Swedenborg's  object  was  not  to  aston- 
ish the  world  by  discoveries  in  natural  science  ; 
hence  no  pains  were  taken  to  give  circulation 
to  his  discoveries.  He  affirms  with  the  most 
characteristic  innocence,  that  "  he  knows  he 
shall  have  the  reader's  ear,  if  the  latter  be  only 
pei'suaded  that  his  end  is  God's  glory  and  the 
public  good,  and  not  his  own  gain  or  praise." 

137.  Again,  at  the  close  of  the  Principia^ 
he  says :  — 

"  In  writing  the  present  work,  I  have  had  no 
aim  at  the  applause  of  the  learned  world,  nor  at 
the  acquisition  of  a  name  or  popularity.  To  me  it 
is  a  matter  of  indifference  whether  I  win  the  favor- 
able opinion  of  every  one  or  of  no  one,  whether  I 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


37 


gain  much  or  no  coirimendutioii ;  such  things  are 
not  objects  of  regard  to  one  whosi^  mind  is  bent  on 
truth  and  true  pliilosophy ;  siiould  I,  therefore, 
gain  the  assent  or  approbation  of  others,  I  sliall 
receive  it  only  as  a  contirination  of  my  having  pur- 
sued the  truth.  I  have  no  wish  to  persuade  any 
one  to  lay  aside  the  principles  of  those  illustrious 
and  talented  authors  wlio  have  adorned  the  world, 
and  in  place  of  their  principles  to  adopt  mine :  for 
this  reason  it  is  that  I  have  not  made  mention  of 
so  much  as  of  one  of  them,  or  even  hinted  at 
his  name,  lest  I  should  injure  his  feelings,  or  seem 
to  impugn  his  sentiments,  or  to  derogate  from 
the  praise  which  others  bcs'tow  upon  him.  If  the 
principles  I  have  advanced  have  more  of  truth  in 
tliem  than  those  which  are  advocated  by  others  ; 
if  they  are  truly  philosophical  and  accordant  with 
the  phenomena  of  nature,  the  assent  of  the  public 
will  follow  in  due  time  of  its  own  accord  ;  and  in 
this  case,  should  I  fail  to  gain  the  assent  of  those 
whose  minds,  being  prepossessed  by  other  princi- 
ples, can  no  longer  exercise  an  impartial  judgment, 
still  I  shall  have  those  with  me  who  are  able  to 
distinguish  the  true  from  the  untrue,  if  not  in  the 
present,  at  least  in  some  future  age.  Truth  is 
unique,  and  will  speak  for  itself."  , 

138.  Again,  he  observes  in  the  Economy: 
"  Of  what  consequence  is  it  to  nie  that  I  should 
persuade  any  one  to  embrace  my  opinions  ? 
Let  his  own  reason  persuade  him.  I  do  not 
undertake  this  work  for  the  sake  of  honor  or 
emolument ;  both  of  which  I  shun  rather  than 
seek,  because  they  disquiet  the  mind,  and  be- 
cause I  am  content  with  ray  lot :  but  for  the 
sake  of  the  truth,  which  alone  is  immortal, 
and  has  its  portion  in  the  most  perfect  order 
of  nature ;  hence  in  the  series  of  the  ends  of 
the  universe  from  the  first  to  the  last,  or  to 
the  glory  of  God ;  which  ends  he  promotes  : 
thus  I  surely  know  who  it  is  that  must  reward 
me."  Of  his  sincerity  in  these  declarations, 
the  repose  which  pervades  his  books,  and  the 
hearty  pursuit  of  his  subject  at  all  times,  bear 
incontestable  witness. 

139.  The  absence  of  his  laurels  never 
troubled  him,  he  was  not  afraid  of  pillage  or 
plagiarism,  there  was  none  of  the  fire  of  com- 
petition in  him,  he  was  never  soured  by  neg- 
lect, or  disheartened  by  want  of  sympathy. 
It  is,  however,  remarkable  how  entirely  the 
foregoing  works  were  unknown  even  to  those 
who  knew  him  best  personally.  His  intimate 
friend  Count  Hopken  says,  that  "  he  made 
surprising  discoveries  in  anatomy,  which  are 
recorded  somewhere  in  certain  literary  transac- 
tions," evidently  in  complete  ignorance  of  the 
great  works  that  he  had  published,  and  more- 
over ill  informed  upon  the  subject  of  the 
"  Transactions."  And  yet  Swedenborg  was 
not  mistaken  in  his  estimate  of  his  own 
powers,  or  in  the  belief  that  posterity  had 
work  and  interest  in  store  in  writings  that, 
at  the  time,  were  utterly  neglected.  The  his- 
tory of  literature  is  eloquent  upon  the  fate 
of  those  who  were  before  their  age,  and  that 
fate  was  never  more  decisive  for  any  man,  or 
more  cheerfully  acquiesced  in  by  any,  than 
Swedenborg. 


140.  With  this  admirable  spirit,  and  with 
talents  only  efjualled  by  their  modesty  and  un- 
selfishness, our  author  produced,  in  his  fifty- 
fifth  and  fift}-seventh  years,  the  "  Animal 
Kingdom."  There  is  in  it,  the  clearness  of  the 
faultless  logician  ;  the  utmost  severity  of  the 
inductive  reasoner ;  the  order  of  the  consum- 
mate philosophical  architect ;  the  beauty,  fi-ee- 
dom,  and  universal  cordiality  of  the"  mighty 
poet ;  the  strength  of  a  giant,  and  the  playful- 
ness of  a  child.  Never  was  the  path  of 
science  so  aspiring,  or  strewn  with  such  lovely 
and  legitimate  fiowers,  as  in  these  two  as- 
tounding volumes.  But  praise  is  a  neediest 
tribute  of  their  goodness;  they  point  only  to 
applications  and  works,  and  beseech  us,  not  to 
stand  long  in  the  stupefaction  of  amazement, 
but  to  gather  up  our  energies,  and  summon 
our  understanding,  for  whatever  the  arts  and 
sciences  have  yet  to  contribute  to  the  true  ad- 
vancement of  our  race.  Those  only  follow 
their  spirit,  who  are  actively  endeavoring  to 
extend  their  principles  in  new  fields,  unex- 
plored even  by  the   renowned  author  himself. 

141.  The  doctrines  made  use  of  by  Swe- 
denborg in  the  "  Animal  Kingdom,"  are  the 
Doctrines  of  Forms,  of  Order  and  Degrees, 
of  Series  and  Society,  of  Influx,  of  Corre- 
spondence and  Representation,  and  of  Modifi- 
cation. These  doctrines  themselves  are  truths 
arrived  at  by  analysis,  proceeding  on  the  basis 
of  general  experience ;  in  short,  they  are  so 
many  formulas  resulting  from  the  evolution 
of  the  sciences.  They  are  perpetually  illus- 
trated and  elucidated  throughout  the  "  Animal 
Kingdom,"  but  never  stated  by  Swedenborg 
in  the  form  of  pure  science,  perhaps  because 
it  would  have  been  contrary  to  the  analytic 
method  to  have  so  stated  them,  before  the 
reader  had  been  carried  up  through  the  legiti- 
mate stages,  beginning  from  experience,  or  the 
lowest  sphere.  Each  effect  is  put  through 
all  these  doctrines,  in  order  that  it  may  dis- 
close the  causes  that  enter  it  in  succession, 
that  it  may  refer  itself  to  its  roots  and  be 
raised  to  its  powers,  and  be  seen  in  connection, 
contiguity,  continuity,  and  analogy  with  all 
other  things  in  the  same  universe.* 

142.  One  of  the  most  important  discoveries 
in  the  •■'  Animal  Kingdom,"  is  that  the  lungs 
sujiply  the  body  and  all  its  parts  with  motion. 
This  is  a  discovery,  not  less  wonderful  in  its 
consequences,  than  in  its  simplicity  and  obvi- 
ous truth.  If  the  reader  can  once  succeed  in 
apprehending  it,  there  will  be  no  danger  of 
his  letting  it  go  again  even  among  the  peril- 
ous quicksands  of  modern  experience.  It  is 
one  of  those  truths  that  rest  upon  facts  within 
the  range  of  the  most  ordinary  observation, 
and  require  but  little  anatomical  investigation 
to  confirm  and  demonstrate  them.  It  is  visible 
in  its  ultimate  efi'ects  during  every  action  that 
we  perform  and  at  every  moment  of  our  lives. 


*  By  a  universe,  Swedeubor" 
series  as  referable  tu  \xs  uiiilies. 


appears  to  mean  any  complete 


38 


LIFE   AND   WRITINGS   OF   EMANtTEL   SWEDENBORG. 


Perhaps  there  is  nothing  in  the  history  of 
physical  science  that  is  more  illustrative  of 
the  native  ignorance  of  the  mind,  or  that  bet- 
ter shows  how  far  we  have  cle[)arted  from  the 
simplicity  of  nature,  than  the  manner  in  which 
this  grand  office  of  the  lungs  has  been  over- 
looked ;  particularly  when  coupled  with  the 
fact,  tliat  it  should  have  required  a  great  and 
peculiarly  instructed  genius,  by  an  elaborate 
process,  to  place  it  once  again  under  our  men- 
tal vision.  But  nature  is  simple  and  easy  ;  it 
is  man  that  is  difficult  and  perplexed.  Not 
only  in  the  lungs,  but  in  the  whole  body,  the 
primary  office  is  disregai'ded,  and  the  second- 
ary substituted  for  it.  It  has"  been  supposed 
that  the  lungs  inspire  simply  to  communicate 
certain  elements  of  the  air  to  the  blood  ;  and 
expire  for  no  other  end  than  to  throw  out  by 
means  of  the  returning  air  certain  impurities 
from  the  blood.  Under  this  view,  their  mo- 
tion is  only  of  use  for  other  things,  or  instru- 
mentally,  and  not  as  a  thing  in  itself,  or  prin- 
cipally. And  yet  it  is  not  confined  to  the 
sphere  in  which  these  secondary  offices  of  the 
lungs  are  performed,  but  pervades  the  abdo- 
men as  sensibly  as  the  chest,  and  according  to 
the  showing  of  the  experimentalists,  extends 
also  to  the  lieart,  the  spinal  marrow,  and  the 
head.  It  was  therefore  incumbent  on  the 
physiologist  to  show  what  its  function  was  in 
all  the  regions  where  it  was  present,  and  to 
declare  its  action  as  a  universal  cause,  as  well 
as  its  action  as  a  particular  cause.  Now  the 
motion  itself  which  the  lungs  originate  is  their 
grand  product  to  the  system  ;  the  inspiration 
and  expiration  of  the  air  are  but  one  part  of 
its  necessary  accompaniments,  being  performed 
in  the  chest  alone.  Granting  that  the  inspi- 
ration and  expiration  of  the  air  are  the  partic- 
ular use  of  this  motion  in  the  chest,  what  then 
is  the  use  of  the  rising  and  falling  which  the 
lungs  communicate  to  the  abdomen,  the  heart, 
the  spinal  marrow,  and  the  brain  ?  What  office, 
analogous  to  respiration,  does  the  motion  of 
these  parts  communicate  to  the  organs  ?  It 
manifestly  causes  them  all  to  respire,  or  to 
attract  the  various  materials  of  their  uses,  as 
the  kings  attract  the  air.  For  respiration  is 
predicable  of  the  whole  system  as  well  as  nu- 
trition :  otherwise  the  head  \\'ould  not  be  the 
head  of  the  chest,  nor  the  abdomen  the  abdo- 
men of  the  chest ;  but  the  human  body  would 
be  as  disconnected,  and  as  easily  dissipated, 
as  the  systems  that  have  been  formed  respect- 
ing it.  The  universal  use,  therefore,  of  tlie 
respiratory  motion  to  tlie  body,  is,  to  rouse 
every  organ  to  the  performance  of  its  func- 
tions by  an  external  tractive  force  exerted 
upon  its  common  membranes ;  and  by  causing 
the  gentle  expansion  of  the  whole  mass,  to 
enable  the  organ,  according  to  its  particular 
fabric,  situation,  and  connection,  to  respire  or 
attract  such  blood  or  iluid,  and  in  such  quan- 
tity, as  its  uses  and  wants  require,  and  only 
such.     Each  organ,  however,  expands  or  con- 


tracts differently,  according  to  the  predicates 
just  mentioned  ;  the  intestines,  for  instance, 
from  articulation  to  articulation,  to  and  fro  ; 
the  kidneys,  from  their  circumference  to  their 
sinuosity  or  hilus,  and  vice  versa,  the  neigh- 
borhood of  tlieir  pelvis  being  their  most  quiet 
station  and  centre  of  motion :  and  so  forth. 
In  a  word,  the  expansion  as  a  force  assumes 
the  whole  form  of  the  structure  of  each  organ. 
In  all  cases  the  motion  is  synchronous  in 
times  and  moments  with  the  respiration  of  the 
lungs.  The  fluids  in  the  organs  follow  the 
path  of  the  expansion  and  contraction,  and 
tend  to  the  centre  of  motion,  from  which  these 
motions  begin,  to  which  they  return,  and  in 
which  they  terminate.  The  lungs,  however, 
only  supply  the  external  moving  life  of  the 
body ;  but  were  it  not  for  them,  the  whole 
organism  would  simply  exist  in  potency,  or 
more  properly  speaking,  would  cease  to  be ; 
or  were  it  permeated  by  the  blood  of  the 
heart,  —  a  condition  which  can  by  no  means 
be  granted,  —  the  latter  would  rule  uncon- 
trolled in  all  the  members,  subjugate  their  in- 
dividualities, and  not  excite  them  to  exercise 
any  of  the  peculiar  forces  of  which  they  are 
the  forms.  In  a  word,  the  whole  man  would 
be  permanently  in  the  fetal  state,  forever  in- 
choate and  inelFective. 

143.  There  is  no  part  of  Swedenborg's  sys- 
tem which  is  better  worthy  of  attention  than 
the  doctrine  of  the  skin.  As  the  skin  is  the 
continent  and  ultimate  of  the  whole  system, 
so  all  the  forms,  forces  and  uses  of  the  interi- 
or parts  coexist  witliin  it.  ^loreover  as  it  is 
the  extreme  of  tlie  body,  and  the  contact  of 
extremes,  or  circulation,  is  a  perpetual  law  of 
nature,  so  from  tlni  ^^kin  a  return  is  made  to 
the  other  extreme,  namely,  to  the  cortical 
substances  of  tlie  brain.  Henc^  the  first 
function  of  the  skin  is,  "  to  serve  as  a  new 
source  of  fibres."  For  the  fibres  of  one  ex- 
treme, to  wit,  the  brain,  also  called  by  Swe- 
denborg  the  fibres  of  the  soul,  could  not  of 
themselves  complete  the  formation  of  the  body, 
but  could  only  supply  its  active  grounds  ;  and 
therefore  these  fibres  proceed  outwards  to  the 
skin,  which  is  the  most  general  sensorial  ex- 
panse of  the  brain,  and  there  generate  the 
papillie  ;  and  again  emerging  from  the  papilla), 
and  convoluted  into  a  minute  canal  or  pore, 
they  take  a  new  nature  and  name  from  their 
new  beginning,  and  become  the  corporeal  fibres, 
or  the  fibres  of  the  body,  which  proceed  from 
without  inwards  to  the  bi-ain,  and  unite  them- 
selves to  its  cortical  substances.  These  are 
the  passives  of  which  the  nervous  fibres  ai*e 
the  actives ;  the  veins  or  female  forces  of 
which  the  nervous  fibres  are  the  arteries  or 
males  ;  and  "  they  suck  in  the  purer  element- 
al food  from  the  air  and  etlier,  convey  it  to 
their  terminations,  and  expend  it  upon  the 
uses  of  life." 

144.  Besides   this,  tlie  skin  has  a  series  of 
other  functions  which  there   is  not  space  to 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


39 


dwell  upon  at  present.  Inasmuch  as  it  is  the 
moot  general  covering  of  the  body,  therefore 
it  conununieates  by  a  wonderful  continuity 
with  all  the  particular  coverings  of  the  viscera 
and  organs,  and  of  their  parts,  and  parts  of 
jjarts.  And  as  it  communicates  with  all  by 
continuity  of  structure,  so  it  also  communi- 
oites  by  continuity  of  function ;  the  whole 
body  being  therefore  one  grand  sensoriura  of 
die  sense  of  touch.  In  short,  the  animal  spirit 
is  the  most  universal  and  singular  essence  of 
the  l)ody  and  all  its  parts  ;  the  skin,  the  most 
general  and  particular  form  corresponding  to 
lliat  essence.  • 

145.  The  professional  reader  of  the  "Animal 
Kingdom "  will  not  fail  to  discover  that  the 
;uUhor  has  fallen  into  various  anatomical  errors 
of  minor  importance,  and  that  there  are  occa- 
ifionally  marks  of  haste  in  his  performance. 
This  may  be  conceded  without  in  any  degree 
<letiacting  from  the  character  of  the  work. 
'Jliese  errors  do  not  involve  matters  of  prin- 
ciple- The  course  which  Swedenborg  adopt- 
t,'d,  of  founding  his  theory  upon  general  expe- 
jit'uoe,  and  of  only  resorting  to  particular 
lacts  as  confirmations,  so  equilibrates  and 
icompeiisates  all  misstatements  of  the  kind, 
that  the}'  may  be  rejected  from  the  result  as 
unimportant.  To  dwell  upon  them  as  serious, 
and  still  more  to  make  the  merit  of  the  theory 
liinge  upon  them,  is  worthy  only  of  a  "minute 
j)hilosopher,"  who  has  some  low  rule  whereby 
to  judge  a  truth,  instead  of  the  law  of  use. 
*5uch  unhappily  was  the  rule  adopted  by  the 
reviewer  of  the  "  Animal  Kingdom  "  in  the 
*•  Acta  Eruditorum  Lipsieusia "  (1747,  pp. 
o07— 514) :  the  book  was  despised  by  this 
critic  because  Swedenborg  had  committed  an 
error  in  describing  the  muscles  of  the  tongue, 
and  because  he  had  cited  the  plates  of  Bidloo 
and  Verheyen,  which  lieister  and  Morgagni 
had  then  made  it  a  fashion  to  disparage  ;  and 
tor  other  equally  inconclusive  reasons.  All 
they  amounted  to  was,  that  Swedenborg  had 
not  accomplished  the  I'eviewer's  end,  however 
thoroughly  he  had  performed  his  own. 

14G.  Jjut  fortunately  such  criticisms  are  never 
decisive  ;  a  single  truth  can  outlivti  ten  thou- 
isand  of  them.  The  "  Animal  Kingdom  "  ap- 
peals to  the  world  at  this  time,  a  hundred 
years  since  the  publication  of  the  original,  as 
ii  new  production,  having  all  the  claims  of  an 
unjudged  book  upon  our  regards.  For  during 
that  hundred  years  not  a  single  writer  has  ap- 
peared in  the  leai'ned  world,  who  has  in  the 
slightest  degree  comprehended  its  design,  or 
mastered  its  principles  and  details.  —  Intro- 
ductory/ liemarks  to  the  Animal  Kingdom,  by 
J.  J-  Gr.  Wilkinson. 

147.  In  stating,  however,  any  one  point  as 
remaikabLe  in  such  a  genius,  we  are  in  danger 
of  having  it  understood  that  his  claims  in  this 
respect  can  be  enumerated  by  any  critic  or 
biographer.     On  the  contrary,  we  shoald  have 


but  a  few  lines  to  each  detail  of  his  excessive 
fruitfulness.  Sullice  it  to  say,  that  there  is  no 
inquirer  into  the  human  body,  either  for  the 
purposes  of  medical  or  general  intelligence, 
above  all,  there  is  no  philosophical  anatomist, 
who  has  done  justice  to  himself,  unless  he  has 
humbly  read  and  studied  —  not  turned  over 
and  conceitedly  dismissed  —  the  Economy  and 
Animal  Kingdom  of  Swedenborg.  These 
works  of  course  are  past  as  records  of  anatom- 
ical fact,  but  in  general  facts,  that  are  biggei 
than  anatomy,  they  have  not  been  excelled, 
and  none  but  a  mean  pride  of  science,  or  an 
inaptitude  for  high  reasons,  would  deter  the 
inquirer  from  the  light  he  may  here  acquire, 
in  spite  of  meeting  a  few  obsolete  notions,  or 
a  few  hundreds  of  incomplete  experiments. 

148.  In  this  connection  we  extract  from  the 
London  "  Forceps"  for  Nov.,  1844,  the  follow-  , 
ing  summary  view  of  the  "Animal  Kingdom." 

"  This  is  the  most  remarkable  theory  of  the  hu- 
man body  that  has  ever  fallen  into  our  hands  ;  ami 
by  Emanuel  Swedenborg,  too!  a  man  whom  we 
had  always  been  taught  to  regard  as  either  a  fool, 
a  madman,  or  an  impostor,  or  perhaps  an  undetiiia- 
ble  compound  of  all  the  three.  Wonders,  it  see:iis 
never  will  cease,  and  therefore  it  were  bctt.  r 
henceforth  to  look  out  for  them,  and  accept  thcui 
whenever  they  present  theniseives,  and  make  them 
into  ordinary  things  in  that  way.  For  thereby  we 
may  be  saved  from  making  wonderful  asses '  of 
ourselves  and  our  craft,  for  enlightened  posterity 
to  laugh  at. 

"  To  return  to  our  boolv,  we  can  honestly  assure 
our  readers  (which  is  more  than  it  would  be  safe 
to  do  in  all  cases),  that  we  have  carefully  re;id 
through  both  volumes  of  it,  bulky  though  they  be, 
and  have  gained  much  philosophical  insight  from 
it  into  the  chains  of  ends  and  causes  that  govern 
in  the  human  organism.  What  has  the  world 
been  doing  for  the  past  century,  to  let  this  great 
system  slumber  on  the  shelf,  and  to  run  after  a 
host  of  little  bluebottles  of  hypotheses  which  were 
never  framed  to  live  for  more  than  a  short  part  of 
a  single  season  ?  It  is  clear  that  it  yet  '  knows 
nothing  of  its  greatest  men.'  The  fact  is,  it  lias 
been  making  money,  or  trying  to  make  it,  and 
grubbing  after  worthless  reputation,  until  it  bus 
lost  its  eyesight  for  the  stars  of  heaven  and  the 
sun  that  is  sliming  above  it. 

"  Emanuel  Swedcnborg's  doctrine  is  altogether 
the  widest  thing  of  tiio  kind  which  medical  litera- 
ture affords,  and  cast  into  an  artistical  shape  of 
consummate  beauty.  Under  the  rich  drapery  of 
ornament  which  •diversifies  Ids  pages,  there  runs  a 
framework  of  Llie  truest  reasoning.  The  book  is 
a  perfect  mine  of  principles,  far  exceeding  in  in- 
tellectual wcaUli,  and  surpassing  in  elevation,  the 
finest  etforts  of  Lord  Bacon's  genius.  It  treats  of 
the  loftiest  subjects  witliout  abstruseness,  bring 
all  ultimately  referable  to  the  common  sense  of 
mankind.  Unlike  tlie  German  transcimdentalist*, 
this  gifted  Swede  luhils  both  tlie  recpiisites  of  tlie 
true  phdosoplicr;  he  is  one  '  to  wliom  the  lowest 
things  ascend,  and  tlic  highest  dcscemJ,  who  i^  thi; 
equal  and  kindly  broUier  of  all.'  Tli.'re  is  no 
triding  about  him,  but  he  sets  forth  his  opinions, 
irrespective  of  controversy,  with  a  plainms?  of 
affirmation  which  cannot  be  mist  iken ;  and  in  .sitcl. 
close  and  direct  terms,  that  to  <rive  a  full  idea  of 


io  write  a  volume  were  we  barely  to  devote  j  his  system  in  other  words  woulu  r-,qui;e  that  we 


40 


LIFE    AND    WRITINGS   OF    EMANUEL    SWEDENBORG. 


lesser  men  should  write  larger  volumes  than  his 
own. 

"  The  plan  of  the  work  is  this :  Swedenborg 
first  gives  extracts  from  the  greatest  anatomists 
of  his  own  and  former  times,  sucii  as  Malpighi, 
Leuwenhock,  Morgagni,  Swammerdam,  lleister, 
Winslow,  &c.,  &c.,  so  that  these  volumes  contain 
a  body  of  old  anatomy  (translated  now  into  close 
English)  such  as  cannot  be  met  with  in  this  shape 
elsewhere.  He  tlien  gives  his  own  unencumbered 
deductions  from  this  '  experience,'  under  the  head- 
ing '  analysis.'  Each  organ  of  the  thorax  and 
abdomen  in  this  way  has  a  twofold  chaptei  allot- 
ted to  its  consideration,  which  chapter  is  a  com- 
plete little  essay,  or  we  may  say,  epic,  upon  the 
subject.  The  philosophical  unity  of  the  work  is 
astonishing,  and  serves  to  unlock  the  most  abstruse 
organs,  sucli  as  the  spleen,  thymus  gland,  supra- 
renal capsules,  and  other  parts  upon  which  Swe- 
denborg  has  dilated  with  an  analytic  efficacy  winch 
the  moderns  have  not  even  approached  ;  and  of 
•which  the  ancients  afforded  scarcely  an  indication. 
Upon  these  more  mysterious  organs,  we  think  his 
views  most  suggestive  and  valuable,  and  worthy 
of  the  whole  attention  of  the  better  minds  of  the 
medical  profession.  Of  the  doctrine  of  series, 
"since  called  by  the  loss  appropriate  term,  '  homol- 
ogy,' he  has  afforded  the  most  singular  illustra- 
tions, not  confining  himself  to  the  law  of  series 
in  the  solids,  but  boldly  pushing  it  into  the  domain 
of  the  fluids,  and  this  with  an  energy  of  purpose, 
and  a  strength  of  conception  and  execution,  such 
as  is  rarely  shown  by  '  any  nine  men  in  these  de- 
generate days.'  We  opened  this  book  with  sur- 
prise, a  surprise  grounded  upon  the  name  and  fame 
of  the  author,  and  upon  the  daring  affirmative  stand 
which  he  takes  in  limine  ;  we  close  it  with  a  deep- 
laid  wonder,  and  with  an  anxious  wish  that  it  may 
not  appeal  in  vain  to  a  profession  which  may  gain 
so  much,  both  morally,  intellectually,  and  scien- 
tifically, from  the  priceless  truths  contained  it  its 
pages." 

149.  These  are  among  the  great  works  that 
revolutionize  our  consciousness,  and  engender 
new  wants,  and  a  new  mind,  in  the  human 
soul ;  and  yet,  it  is  surprising  how  little  the 
author  was  controversial,  or  directly  critical ; 
with  the  exception  of  his  Fragment  on  Leib- 
nitz, he  scarcely  wages  formal  battle  with  an- 
other writer  ;  neither  scolding  science  for  its 
servility,  nor  metaphysical  philosophy  for  its 
artful  obscurations,  he  supplies  elevated  truths 
on  the  stage  of  his  own  mind,  and  leaves  them 
to  gain  their  prevalence,  without  a  syllable 
of  literary  recommendation  :  a  safe  and  the 
only  course ;  for  these  principles  inhabit  a 
region,  where  they  have  no  opponents  ;  where 
old  falsities  are  clean  out  of  tlieir  senses,  and 
without  being  aware  of  the  consequences  of 
the  admission,  confess  to  seeing  nothing  at  all. 
But  the  medical  bearing  of  these  works,  and 
their  intimation  of  new  principles  and  practices 
to  the  healing  art,  render  them  of  great 
value  to  the  Profession  and  to  the  world. 
The  author  shows,  as  no  one  else  has  con- 
ceived to  do,  how  the  whole  corporeal  system 
is  a  manifold  organ  of  appmpriation,  exqui- 
sitely responsive,  in  its  several  parts,  to  the 
influences  of  the  circumambient  universe  ;  and 
therefore,  depending  on  cosmical  and  local  cir- 
CLimstances  for  a  vast  supply  of  causes- 


Miscellaneous  Works,      Their  Character  and 
Tendency. 

150.  Swedenborg,  however,  fulfilled  but  a 
portion  of  his  plan,  being  led  to  something 
better  than  the  direct  reconstruction  of  the 
sciences  ;  to  something,  from  which  that  event 
will  hereafter  issue  with  a  divine  certitude  of 
success  ;  but  still,  it  is  satisfactory  to  know, 
that  his  manuscripts  give  an  outline  of  his 
views  on  all  the  subjects  of  which  he  intended 
to  treat.  Thus,  we  have  a  continuation  of  the 
Chemical  Specimens ;  of  the  Animal  King- 
dom, two  treatises  On  the  Brain,  forming  to- 
gether 1900  pages;  a  treatise  on  Generation  ; 
two  treatises  on  the  Ear,  and  the  sense  of 
Hearing  ;  one  On  the  Human  Mind,  involv- 
ing the  Five  Senses,  and  the  various  faculties, 
both  concrete  and  abstract,  the  human  loves 
and  passions,  and  whatever  follows  therefrom  ; 
a  treatise  on  Common  Salt ;  a  tract  on  the 
rise  and  fall  of  Lake  Wenner,  with  a  sketch 
of  the  Cataracts  of  the  river  Gotha  Elf; 
also  several  others  on  a  variety  of  subjects, 
all  of  which  clearly  indicate  the  author's  re- 
searches and  corresponding  versatility  of  pow- 
ers ;  and  will  niak(>  about  30  volumes,  octavo. 

151.  The  treatise  on  Generation,  above  al- 
ludedlo,  has  receiitlr  been  translated  into  Eng- 
lish, by  J.  J.  G.  Wilkinson.  It  beai's  the  fol- 
lowing title  :  —  ••  The  Generative  Organs,  con- 
sidered Anatomicallv,  Physically,  and  Philo- 
sophically." It  is  in  two  Parts.  Part  L 
treats  of  The  Male  Generative  Organs ; 
Part  II.  treats  of  The  Female  Genjerative 
Organs.  ..._— -^ 

i«u~j!iJn  the  Advertisement  to  this  Work,  the 
Ti-anslator  says  :  —  "  The  work,  as  it  stands, 
is  a  worthy  integrant  part  of  that  extraordi- 
nary series  of  works,  which,  more  than  a  cen- 
tury ago,  appeared  in  Latin,  and  which,  with- 
in the  last  ten  years,  has  been  coming  forth 
in  the  English  tongue.  What  its  precise 
merits  may  be,  we  will  not  prejudge;  that  is  a 
question  which  belongs  to  the  future.  We 
see  in  it  great  intuitions  of  order,  with  a  most 
ingenious  application  to  details  :  much  that  is 
as  new  to  the  human  mind  now,  as  when  the 
manuscript  was  written.  We  see  in  it  also 
a  constant  amalgam  of  physics  and  meta- 
physics, like  what  there  is  in  the  hmnan  body 
itself;  but  which  we  do  not  know  where  to 
find  in  any  author  but  Swedenborg.  And 
moreover  we  recognize  in  it,  an  aflSnity  to 
Man,  an  addiction  to  central  truths  and  prin- 
ciples, which  is  too  absent  from  the  corre 
spending  works  of  this  age.  Yet  we  own  thaS 
it  is  worth  but  little  as  a  handbook  for  the 
kind  of  information  now  sought  in  the  medi- 
cal schools.  In  truth,  the  work  is  non-medi- 
cal :  it  is  one  of  those  productions,  which 
must  exist  more  and  more  in  all  departments, 
and  which  are  designed  to  promote  a  non- 
professional, public,  or  univei"sal  view  of  the 
matters  in  hand.  Science,  in  its  universals,  is 
no  tradesman,  and  works  not  for  the  improve- 
ment of  arv  culling;  but  solely  btoause  truth 


LIFE   AND   WRITINGS    OF   EMANUEL   SWEDENBORG. 


41 


is  good.  Such  science  for  the  human  body 
has  been  cultivated  by  the  non-mcdicul  Swe- 
deaborg."i5^ 

4.5?:^.'^'^-      •       •       •       • 

■Ji,^J  For  the  rest,  the  present  treatise  shines 
for  us  with  the  clear,  mild  genius  of  our  Author. 
With  our  last  literary  accents  we  would  fuin 
claim  the  attention  of  the  new  men  of  this 
age,  to  what  there  is  in  Swedenborg's  scien- 
tilic  works,  accordant  with  their  own  necessities 
and  discoveries.  In  particular  we  suppose 
that  there  is  no  writer  before  or  since  who 
has  treated  as  he  has  done,  of  the  continuity 
of  the  body  on  the  one  hand  ;  or  of  the  per- 
meation and  penetration  of  vibrations  and 
living  influences  through  it,  on  the  other. 
Let  us  take  a  common  example.  A  man 
catches  cold ;  straightway  he  feels  stiffness 
and  pains  in  every  joint  of  his  body ;  his 
whole  head  is  sore ;  his  nose  runs  with  serous 
^defluxioji,  &C.,  &€.  Now,  strange  as  it  may 
appear,  the  present  science  does  not  j)resent 
any  physiological  knowledge  of  what  these 
pathological  states  may  be.  What  is  the  con- 
dition of  his  periosteum,  of  the  sheaths  of  all 
his  stiff  muscles,  and  of  his  creaking  joints  ? 
How  does  it  all  happen  ?  Neither  science 
nor  imagination  knows.  The  feelings  of  the 
patient  have  no  commerce  with  the  skill  of 
Llie  doctor.  This  demonstrates  at  any  rate 
that  the  science  which  lies  at  the  basis  of 
pathology  is  not  yet  opened.  Pains,  aches, 
swellings,  and  symptoms  generally, glide  along 
the  body  by  terribly  broad  bridges  of  struc- 
ture of  which  the  anatomist  wots  not.  Well 
then,  there  is  wanted  somebody  besides  this 
prim  anatomist,  to  unfold  the  case.  Our  Swe- 
denborg.  Licentiate  of  No  College,  is  one  of 
the  men  in  whose  works  we  have  found  a  be- 
ginning of  instruction  on  this  subject.  He 
has  wonderfully  indicated  to  us  many  of  the 
great  bridges  and  highways  of  vibrations  and 
influences,  and  in  so  doing  has  thronged  with 
living  states  and  forms  parts  which  were  pre- 
viously dispersed,  lying  in  sand  heaps  of  cell 
germs.  To  the  new  pathology,  which  chroni- 
cles the  passage  of  states  through  Man,  he  is 
as  yet  the  most  important  contributor  from 
the  physiological  side. 

153.  It  gives  us  pleasure  to  end  these  brief 
lines  by  recording  publicly  that  the  Royal  Acad- 
emy of  Sciences  of  Stockholm,  the  body  of 
which  Linnajus  and  Berzelius  were  ahunni,  has 
lately  paid  a  fitting  tribute  to  the  memory  of 
Swedenborg.  We  excerpt  the  following  from 
the  official  account  of  their  last  annual  festival. 

"  1852.     The  Academy  has  this  year  caused 
the  annual  medal  to  be  struck  to  the  memory  ! 
of  the  celebrated  Swedenborg.     It  represents  i 
Swedenborg's   image   on   the   obverse :    over 
it  his  name:  under  it  Nut.  1688,  Ben.  1772. 
On  the  reverse :  a  man  in  a  dress  reaching  to 
the  feet,  with  eyes  unbandaged,  standing   be-, 
fore  the   temple  of  Isis,  at   whose   base   the 
goddess  is  seen.     Above  it :  Tantoque  ex-  I 
6 


SULTAT  ALUMNO  ;   beneath  :  Miuo    naturje 

INVESTIGATOUI    SOCIO    QUOND.    Tt^STIMATISS. 
ACAD.     RKG.     SCIENT.      SVEC.      MDCCCLII." 

The  eulogium  on  Swedenborg  was  delivered  l)y 
the  Pr^ident  of  the  Academy,  General  Akrell. 
15-1.  All  these  works,  covering  the  whole 
field  of  Materiality,  are  so  many  undying 
proofs  of  Swedenborg's  universal  learning, 
and  of  his  ability  to  grasp  subjects  requiring  the 
deepest  reflection,  and  the  most  profound 
knowledge.  Nor  did  he  wish  to  shine  in 
borrowed  ])lumes,  passing  off  the  labors  of 
others  as  his  own,  dressed  up  in  a  new  form, 
and  decorated  with  some  new  turns  of  expres- 
sion. Indeed,  as  was  before  observed,  he  rarely 
took  up  the  ideas  of  others,  except  when  he 
was  collecting  facts,  but  always  followed  his 
own  ;  and  he  makes  numerous  remarks  and 
applications  which  are  nowhere  else  to  be 
found.  Nor  was  he  content  with  merely 
skimming  over  the  surface  of  things :  but 
applied  the  whole  force  of  his  mind  to  pene- 
trate the  most  hidden  things,  to  collect  to- 
gether the  scattered  links  of  the  great  chain 
of  universal  being,  and  to  trace  up  every  thing, 
in  the  most  perfect  order,  to  the  Great  First 
Cause.  Neither  did  he,  as  certain  other 
natural  philosophers  have  done,  who,  dazzled 
by  the  light  they  have  been  in  search  of  and 
found,  would,  if  it  were  possible,  eclipse  or 
extinguish  to  the  eyes  of  the  world,  the 
Only  Living  and  True  Light.  He  de- 
lighted, with  love  and  adoration,  to  look 
through  Nature,  to  Nature's  God:  and  he 
found  the  ladder  that  leads  from  earth  to 
heavep. 

Sf^'  "  No  man,"  he  says,  "  can  be  a  com- 
plete and  truly  learned  philosopher,  without 
the  utmost  devotion  to  the  Supreme  Being. 
True  philosophy  and  contempt  of  the  Deity, 
are  two  opposites."  Accordingly,  Sweden- 
borg took  full  advantage  of  the  religion  of  his 
time,  and  the  belief  in  a  personal  God  was 
with  him  the  fountain  of  sciences,  which 
alone  allowed  a  finite  man  to  discover  in  na- 
ture the  wisdom  that  an  infinite  man  had 
planted  there.  Nothing  is  more  plain  than 
that  only  in  so  far  as  man  is  the  image  of  God, 
and  can  think  like  God,  can  he  give  the  rea- 
son of  any  thing  that  God  has  made.  Not  to 
admit  then  a  personal  God  is  to  deny  the 
grounds  of  natural  knowledge,  to  make  it 
what  the  philosophers  call  subjective,  that  is 
to  say,  true  for  you,  but  not  God's  truth  or 
true  in  itself^ 

156.  It  becomes  now  a  question  of  peculiar 
interest  —  Did  Swedenborg,  in  the  course  he 
marked  out,  find  that  to  which  all  his  labors 
were  directed  ?  Did  he  find  the  soul  ?  No : 
but  he  found  what  was  much  better,  on  a 
higher  stage  of  observation,  as  will  be  seen 
hereafter.  By  the  course  thus  far  pursued, 
he  came  to  the  inner  parts  of  the  living  body, 
but  not  to  the  soul.  It  was  an  achievement 
to  dissect  the   body  alive  without  injuring  it. 


42 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


nay  with  its  own  concurrence  ;  to  disintegrate 
brain,  lungs,  heart,  and  vitals,  and  to  see  them 
as  individuals,  as  partial  men ;  so  to  endow 
them  with  tlie  whole  frame,  that  they  could 
subsist  to  the  mind  as  human  creatures ;  and 
this  Swedenborg  has  done  to  a  considerable 
extent :  but  to  see  the  soul,  or  the  spiritual 
body,  was  not  accorded  to  him  at  this  stage. 
The  doctrine  of  correspondence  might  have 
shown  it ;  but  then  before  correspondence 
works  there  must  be  two  experimental  terms, 
two  visible  things  ;  the  soul  must  be  already 
seen,  after  which,  correspondence  will  show 
its  fitness  with  the  body,  and  illustrate  each 
by  each.  In  a  word,  sight  or  experience  is 
tlie  basis  of  knowledge ;  the  invisible  is  the 
unknown,  and  no  doctrines  can  realize  it,  or 
honestly  bring  it  near  to  our  thoughts.  It 
rests  upon  Swedenborg's  confession,  not  less 
than  upon  his  quitting  the  before-mentioned 
track,  that  his  principles  so  far  did  not  and 
could  not  lead  him  to  an  acquaintance  with 
the  soul. 

But  if,  whilst  engaged  upon  an  impossible 
quest,  he  lost  himself  amon^  nervous  and 
spirituous  fluids  and  the  like  entities,  which 
are  most  real,  only  not  the  soul,  still  he  shed 
surprising  light  upon  the  plan  and  life  of  the 
human  body.  His  method  was  eminently  good 
for  this.  The  doctrines  he  worked  with,  the 
preliminaries  he  believed  in,  are  the  common 
sense  of  all  plans  and  organizations. 

Worship  and  Love  of  God. 
157.  We  are  now  brought  to  a  notice  of  the 
last  of  our  author's  natural  works,  published 
in  1745,  the  very  year  in  which  iiis  spiritu- 
al SIGHT  WAS  OPENED,  and  the  o7th  of  his 
age.  It  is  a  series  of  Philosophical  Essays 
ON  THE  Worship  and  Love  of  God  :  Part 
First,  treating  of  the  origin  of  the  Earth, 
on  the  state  of  Paradise  in  the  Vegetable  and 
Animal  Kingdoms,  and  on  the  Birth,  Infancy, 
and  Love  of  Adam,  or  the  First-horn  Man: 
Part  2d,  on  the  Marriage  of  the  First  born; 
and  on  the  Soul,  the  Intellectual  Mind,  the  state 
of  Integrity,  and  the  Image  of  God.  This 
work  may  be  regarded  as  an  attempted  bridge 
from  philosophy  to  theology ;  an  arch  thrown 
over  from  the  side  of  nature,  towards  the  un- 
seen shore  of  the  land  of  life.  As  it  is  a  kind 
of  link,  so  it  has  some  of  the  ambiguity  which 
attaches  to  transitional  things,  and  by  those 
who  judge  of  it  from  either  side,  may  be  mis- 
understood. Those  who  study  matter  and 
spirit  in  connection,  see  in  its  exuberant  lines, 
no  want  of  clear  truth,  but  simply  the  joy  and 
recreation  of  one  goal  attained ;  the  Harvest 
Home  of  a  scientific  cycle  ;  the  euthanasia  of 
a  noble  intellect,  peacefully  sinking  back  into 
its  own  spiritual  country  ;  the  Pentecost  thence 
of  new  tongues  as  of  fire,  in  which  every  man 
is  addressed  in  his  own  language,  not  of  words, 
but  of  things.  For  here  has  science  become 
art,  and  is  identified  with  nature  in  the  very 


middle  and  thicket  of  her  beauty  :  here,  the 
forgotten  lore  of  antiquity  begins  to  be  re- 
stored, and  principle  ratified  into  truths,  takes 
a  body  in  mythological  narrative,  the  first  cre- 
ation of  the  kind  since  the  dawn  of  the  scien- 
tific ages :  here  the  doctrine  of  Correspond- 
ences commences  to  reassert  its  sublime  pre- 
rogative, of  bearing  to  man  the  teeming  spirit 
of  heaven  in  the  cups  of  nature.  All  this  ac- 
counts for  the  singularity  of  the  work  ;  for 
its  standing,  in  a  manner  by  itself,  among  the 
author's  writings.  It  is  an  offering  up  of  both 
science  and  philosophy  on  the  altar  of  Religion. 
Whatever  of  admiration  one  has  felt  for  Swe- 
denborg's former  efforts,  only  increases  as  we 
enter  tlie  interior  of  this  august  natural  tem- 
ple. A  new  wealth  of  principles,  a  radiant, 
even  power,  such  as  peace  alone  can  commu- 
nicate, a  discourse  of  order,  persuasively  con- 
vincing, an  affecting  and  substantial  beauty 
more  deep  than  poetry,  a  luxuriance  of  orna- 
ment, instinct  with  the  life  of  the  subject ;  in- 
tellect, imagination,  fancy,  unitedly  awake  in 
a  lonely  vision  of  primeval  times  ;  wisdom, 
too,  making  all  things  human  :  such  is  an  im- 
perfect enumeration  of  the  qualities  which 
enter  into  this  ripe  fruit  of  the  native  genius 
of  Swedenborg.  Whether  in  fulness  or  lofti 
ness,  we  know  of  nothing  similar  to  it — of 
nothing  but  what  is  second  to  it  —  in  mere 
human  literature. 

158.  The  first  portion  of  the  work,  and  for 
the  scientific  philosopher  probably  its  finest 
portion,  represents  the  origin  and  progression 
of  this  universe  from  the  sun,  and  specifically, 
the  origin  of  our  own  planet,  with  the  reign 
of  the  general  spring,  and  the  consequent  de- 
velopment of  the  first  mineral,  vegetable,  and 
animal  kingdoms  one  from  another  in  succes- 
sion ;  for  nature,  at  the  beginning,  was  big 
with  the  principles  of  all  things,. and  the  earth 
was  near  to  its  parent  sun,  with  as  yet  no  at- 
mosphere, but  the  serene  supernal  ether. 
And,  as  before  observed,  the  author  here  as- 
serts, as  illustrated  in  the  Principia,  that  there 
were  seven  planets  created  at  the  same  time. 
Next,  we  are  led  to  the  human  body,  wrought 
by  the  infinite  in  the  ovum,  furnished  by  tho 
Tree  of  Life,  in  the  innermost  focus  of  the 
spring,  and  the  paradise  of  Paradise  ;  crea- 
tion rising  tluis,  in  a  glorious  pile,  centre  above 
centre.  Thereafter,  we  have  the  infancy  and 
growth  of  the  mind  of  the  first  born,  in  a  state 
of  integrity  and  innocency  ;  with  its  elevation 
into  the  three  new  kingdoms.  Then  there  is 
the  birth  of  Eve,  and  the  manner  of  it,  and 
her  education  by  ministering  spirits,  and  her 
betrothal  and  marriage  to  Adam.  And  the 
author  concludes  —  "  this  was  the  sixth  scene 
on  the   world's  stage."     The  Seventh  was 

YET  to  come. 

159.  This  work  constitutes  the  end  of  Swe- 
-denborg's scientific  course ;  and  a  beautiful 
I  termination  it  is  too  ;  uniting  Science,  Natural 
I  and   Mental   Philosophy,  Poetry,  Love  and 


LIFE   AND    WHITINGS    OF   EMANUEL   SWEDENBORG. 


43 


TTisdom,  Earth  and  Heaven.  He  began  from 
God,  as  the  Fountain  of  the  Sciences  ;  the 
wisdom  of  creation  was  the  desire  and  wisdom 
of  his  labors ;  and  liere  he  ended  with  his  be- 
ginning, carrying  God's  ll^irvest  to  God  liim- 
self.  With  a  little  pains  to  put  this  P^ssay 
into  measure,  it  would  be  recognized  as  a 
beautiful  Poem. 

IGO.  For  the  mere  jjurpose  of  giving  the 
reader  an  example  of  his  style,  in  the  more 
poetic  and  concluding  parts  of  this  work,  but 
by  no  means  to  attempt  to  give  an  idea  of  the 
embodied  beauty  of  the  whole,  we  here  quote 
the  following  passages  :  — 

"  But  this  order,  [the  divine  order  of  the  human 
form,]  viewed  in  substance  and  effigy,  that  is,  in 
the  face,  is  called  beauty  and  handsomeness,  the 
perfection  of  which  results  from  the  agreement 
of  all  essentials,  from  inmost  principles  to  outer- 
most, viz.  from  the  correspondence  of  life  with  its 
spiritual  heat  or  fire,  and  of  the  brightness  thence 
arising  with  its  coloring  tincture,  by  which  the 
tlaming  principle  itself  becomes  pellucid,  and  last- 
ly, of  this  flower,  with  the  designation  of  lines  by 
fibres  according  to  the  laws  of  the  harmonies  of 
nature ;  all  whicli  things  ultimately  must  present 
themselves  visible  in  a  plane  handsomely  winding. 
But  the  agreement  of  all  these  things  cannot  pos- 
sibly exist  without  a  spiritual  principle  of  union,  or 
love  in  the  veriest  rays  of  life;  from  that  principle 
ilone  beauty  derives  its  harmony,  its  florid  and 
genuine  complexion  and  life,  its  daydawn  and 
vernal  freshness;  wherefore  love  itself  shining 
forth  from  elegance  of  form,  from  its  hidden  and 
innate  virtue,  elicits  mutual  love,  and  as  an  index 
reveals  the  vein  of  beauty. 

"  Whilst  the  damsel  snatched  at  these  words 
with  a  greedy  ear,  and,  as  it  were,  sucked  them 
in,  with  her  whole  mind,  she  retired  a  little  into 
herself,  to  take  a  view  of  herself  for  she  began 
to  consider  of  some  ideas  which  were  newly 
conceived ;  and  whilst  she  in  some  degree  re- 
strained her  respiration,  lest  it  should  interrupt 
the  thoughts  of  her  mind  by  too  deep  recipro- 
cations, she  again,  with  a  soul,  as  it  were,  set  at 
liberty,  gently  accosted  her  celestial  companion  in 
these  words:  I  will  discover  to  you  the  idea  which 
has  newly  insinuated  itself  into  my  mind,  in  conse- 
(juence  of  what  you  have  been  saying,  viz.  that  the 
beauty  of  the  face,  arising  from  that  order  of  the 
Supreme,  is  only  a  perfection  of  the  body,  but  I 
see  clearly,  that  a  perfection  still  more  illustrious 
and  more  excellent  flows  from  the  same  order,  to 
wit,  perfection  of  the  life  itself,  whicii  properly  or 
principally  involves  the  state  of  that  integrity,  con- 
cerning which  you  so  kindly  promised  to  instruct 
ine  ;  I  entreat  you  therefore  to  add  one  favor  to 
another,  by  instructing  me,  what  and  of  v^at  quali- 
ty is  perfection  of  life  "}  To  this  question  the  celes- 
tial intelligence  replied  as  follows:  I  perceive, 
says  she,  that  our  ideas,  thine  and  mine,  like  con- 
sociate  sisters,  tend  to  the  same  point ;  for  my  dis- 
course of  itself  already  slides  into  the  subject  of 
thine  inquiry,  since  one  perfection  involves  another, 
inasiimch  as  another  and  another  is  born  from  the 
same  order.  The  perfection  of  the  body  is  the 
perfection  of  form  in  its  substance,  from  which,  as 
from  its  subject,  sprouts  forth  the  perfection  of 
forc(;s  and  of  life ;  f^)r  nothing  predicable  exists 
which  does  not  take  its  actuality  from  this  circum- 
stance, that  it  subsists,  that  is,  from  its  substance ; 


from  what  is  not  sometliing  it  is  impossible  that 
any  thing  can  result ;  the  forces  themselves  and 
changes  of  life,  inasmuch  as  they  flow  from  a  sub- 
stance, become  efficient.  Wherefore  a  similar 
order  has  place  in  thy  forces  and  modes  of  forces, 
as  in  thy  fibres,  regarded  as  substances.  Hence 
it  follows,  that  perfection  of  life  presents  itself 
visible  in  perfection  of  tlie  body  ;is  in  its  effigy. 
And  whereas  perfection  of  body,  especially  beauty, 
is  an  object  of  sense,  but  perfection  of  life,  like  a 
mist,  shuns  human  ken,  unless  it  be  viewed  from  a 
sublime  principle,  therefore  I  was  desirous  of  pre- 
senting a  mirror  of  the  latter  in  the  former,  for  the 
sake  of  gratifying  thy  wish. 

"  But  thou,  my  daughter,  art  the  only  one, 
together  with  him  who  is  the  only  one  with  thee 
in  this  orb,  who  lives  this  order,  and  bears  its  im- 
age. That  only  one  is  not  far  off  from  thee,  ho 
stands  in  the  centre  of  thy  grove,  and  looks  at 
thee  with  a  look  of  satisfaction  ;  we  observe  him, 
but  he  is  ignorant  of  it ;  do  not  turn  thy  face  in 
that  direction,  but  let  him  come  to  thee,  and  court 
thee  with  humble  entreaty ;  thou  art  to  be  the 
partner  of  his  life,  and  the  partner  of  his  bed  ;  he 
is  assigned  to  thee  by  heaven ;  this  also  is  the  day 
appointed  for  your  marriage,  and  the  hour  is  at  hand 
in  which  you  are  to  be  united.  Instantly  tiie  con- 
nubial celestials  tied  up  into  a  regular  knot  her 
hair,  which  covered  her  neck  in  ringlets,  and  in- 
sorted  it  in  a  golden  circlet :  and  at  the  same  time 
they  fastened  with  their  fingers  a  crown  of  dia- 
monds set  on  her  head ;  thus  they  adorned  her  as 
a  bride  for  the  coming  of  her  husband,  adding 
ornaments  to  her  native  neatness  and  simplicity, 
and  to  the  natural  perfection  of  her  beauty.  The 
damsel,  still  ignorant  of  her  destination,  and  of 
what  was  meant  by  marriage,  and  by  partnership 
of  the  bed,  whilst  the  celestials  were  thus  em- 
ployed, and  possibly  whilst,  by  turning  her  eyes 
in  that  direction,  she  at  the  same  time  got  a 
glimpse  of  him,  had  such  a  suffusion  on  her  cheeks, 
that  life  sparkled  from  the  inmost  principles  of  her 
face  into  the  flame  of  a  kind  of  love,  and  this 
flame  assumed  a  purple  hue,  which  beautifully 
tinged  her,  like  a  rose  ;  thus  she  was  changed,  as 
it  were,  into  the  image  of  a  naked  celestial  grace. 

"  Whilst  the  first  begotten  led  a  solitary  para- 
disiacal life,  and  fed  his  mind  at  ease  with  the  de- 
lights of  the  visible  world,  he  recollected  a  thou- 
sand times  that  most  beautiful  nymph,  who,  during 
his  sleep,  was  seen  by  hiui  in  this  grove  ;  where- 
fore a  thousand  times  he  retraced  his  steps  thither, 
but  always  in  vain  ;  the  idea  of  her,  which  was  in 
consequence  excited,  kindled  such  a  fire  as  to  in- 
flame the  inmost  principles  of  his  life,  and  thus  to 
turn  its  trampiillity  into  care  and  anxiety.  This 
ardor  increased  even  to  this  day,  in  which  it  was 
appointed,  by  the  Divine  Providence,  that  his 
wound,  which  then  lurked  in  his  inmost  veins, 
should  be  healed  by  enjoyment;  wherefore  whilst 
he  now  again  meditated  on  the  sanie  path,  he 
came  even  to  the  entrance  of  this  grove,  wliich 
was  the  only  entrance,  without  mistaking  his  way  ; 
rejoicing  intensely  at  this  circumstance,  he  hastened 
instantly  to  the  midst  of  it,  to  the  very  tree,  undei 
which  he  had  once  so  deliciously  rested ;  and  see 
ing  the  couch  there,  the  idea  of  sleep  so  revived, 
that  he  spied,  as  with  his  eyes,  her  very  face 
And  whilst  he  was  wholly  intent  on  her  image, 
and  extended  his  sight  a  little  farther,  lo  !  he  saw 
and  acknowledged  the  nymph  herself,  in  the  midst 
of  the  choir  of  intelligences  ;  at  this  sight  he  was 
in  such  emotion,  ;ind  so  filled  witii  love,  that  he 
doubted  a  lonir  time   whether   his  sight  did  not 


44 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


deceive  hiih  ;  but  presently,  wlien  the  crowd  of  his 
thoughts  was  a  little  dispersed,  it  occurred  to  his 
mind,  that  he  was  brought  hither  of  the  Divine 
Providence,  and  that  this  was  the  event,  of  which 
previous  notice  was  given  him  in  sleep  ;  and  that 
she  it  was  whom  heaven  had  marked  out  for  him 
as  a  bride  and  a  conjiigial  partner.  I  see  clearly, 
said  he,  that  she  is  mine,  for  she  is  from  my  own 
bosom,  and  from  my  own  lite.  But  we  must  pro- 
ceed according  to  order,  that  what  is  divine  may 
be  in  wliat  is  honorable,  and  wluit  is  lionorable  in 
its  form,  or  in  decorum  ;  she  must  therefore  be  en- 
treated and  courted  with  supplication.  Whilst  he 
was  intent  on  these  and  several  other  purposes, 
the  celestial  intelligence  beckoned  to  him  with  a 
nod  to  make  his  approach ;  and  whilst  he  was  lead- 
ing the  bride  in  his  hand,  this  scene  was  ended, 
which  was  tlie  sixtli  in  the  theatre  of  the  orb."  — 
Worship  and  Love  of  God,  100,  101,  109,  110. 

161.  "  Thi-ee  celebrated  meii  in  Sweden," 
observes  a  native  author,  "  have  distinguished 
themselves  by  writing  sublimely  and  beauti- 
fully on  the  beautiful ;  Swedenborg,  to  whom 
Love  was  every  thing,  as  well  as  the  relation 
established  by  love  between  the  True  and  the 
Good ;  Thorild,  to  whom  nature  was  every 
thing,  as  well  as  the  relation  established  by 
nature  between  power  and  harmony ;  and 
Ehrensvard,  to  whom  art  was  every^  tbing,  as 
well  as  the  relation  established  by  art  between 
Genius  and  the  Ideal ;  "  *  But  of  all  Swe- 
denborg's  works  he  esteems  the  treatise  on  the 
"  Worship  and  Love  of  God  "  the  most  beau- 
tiful, and  the  most  conspicuous  for  its  "  bril- 
liant and  harmonious  latinit}\"  The  same 
writer  says,  (and  it  should  be  remembered 
that  he  was  not  a  follower  of  Swedenborg) 
that  "  it  is  written  with  so  much  poetic  life 
and  inspii'ation,  that  if  divided  amongst  a 
dozen  poets,  it  would  be  suthcient  to  tix  every 
one  of  them  on  the  heaven  of  poesy  as  stars 
of  the  first  magnitude." 

162.  It  does  not  appear,  however,  that  our 
author  was  in  the  least  aware  that  his  literary  life 
was  now  closed  ;  but  he  stood  amid  the  sheaves, 
contemplating  the  tillage  of  future  y^ears,  in 
the  old  domain  of  Science  and  Philosophy, 
although  trembling,  nevertheless,  in  the  pres- 
ence of  an  undisclosed  Event.  Great,  Humble 
Man  !  How  beautiful  are  his  steps  upon  the 
Eternal  Hills !  while  the  unclouded  Sun  of 
Heaven  is  shining  on  his  venerable  head.  But 
let'  us  not  anticipate. 

Swedenborg's  Style. 

163.  It  is  interesting  now,  after  having  fol- 
lowed Swedenborg  to  the  end  of  his  scientific 
career,  to  pass  a  brief  notice  upon  his  style. 
We  lind  increased  life  in  this  respect  as  w^e 
proceed  with  his  works.  The  style  of  The 
Principia  is  clear,  felicitous,  though  some- 
what repetitious,  and  occasionally  breaks  forth 
into  a  beautiful  but  formal  eloquence.  The 
ancient  mythology  lends  frequent  figures  to 
the  scientitic  process,  and  the  author's  treat- 
ment would  seem   to  imply  his  belief  that  in 

*  Extract  from  the  Mimer  in  the  Documents. 


the  generations  of  the  gods,  there  was  imbed- 
ded a  hint  of  the  origin  of  the  world.  Occa- 
sionally subjects  of  unpromising  look  are  in- 
vested with  sublime  proportions,  as  when  he 
likens  the  mathematical  or  natural  point  to  a 
"  two-faced  Janus,  which  looks  on  either  side 
toward  either  universe,  both  into  infinite  and 
into  finite  immensity."  The  manner  of  the 
Outlines  on  the  Infinite  is  not  dissimilar  to  that 
of  The  Principia,  only  less  elaborate,  and 
somewhat  more  round  and  liberal.  The  style 
of  The  Economy,  however,  displays  the  fuU 
courtliness  of  a  mastei', — free,  confident,  con- 
fiding ;  self-complacent,  but  ahvays  aspiring ; 
at  home  in  his  thoughts,  though  voyaging 
through  untravelled  natures  ;  then  most  swift 
in  motion  onwards  when  most  at  rest  in  some 
great  attainment ;  not  visibly  subject  to  second 
thoughts,  or  to  the  devil's  palsy  of  self-appro- 
bation ;  flying  over  great  sheets  of  reason 
with  easy  stretches  of  power ;  contradicting 
his  predecessors  point  blank,  without  the  pos- 
sibility of  offending  their  honored  manes:  in 
these  and  other  respects  the  style  of  The 
Economy  occupies  new  ground  of  excellence. 
The  latter  portion  of  the  work  particulax'ly, 
"  On  the  Human  Soul,"  is  a  sustained  expres- 
sion of  the  loftiest  order,  and  in  this  respect 
won  the  commendations  of  Coleridge,  who  was 
no  bad  judge  of  style.  Tlie  Animal  Kingdom, 
however,  is  riper,  rounder,  and  more  free  than 
even  the  last-mentioned  work  ;  more  intimate- 
ly methodical,  and  at  the  same  time  better 
constructed.  The  treatises  on  the  organs, 
themselves  correspondently  organic,  are  like 
stately  songs  of  science  dying  into  poetry  j 
it  is  surprising  how  so  didactic  a  mind  carved 
out  the  freedom  and  beauty  of  these  epic 
chapters.  It  is  the  same  with  The  Worship 
and  Love  of  God,  the  ornament  in  which  is 
rich  and  flamboyant,  but  upborne  on  the 
colonnades  of  a  living  forest  of  doctrines. 
We  observe  then,  upon  the  whole,  this  pecu- 
liarity, that  Sweden boi'g's  address  became 
more  intense  and  ornamental  from  the  begin- 
ning to  tiie  end  of  these  works  ;  a  somewhat 
rare  phenomenon  in  literature,  for  the  imagi- 
nation commonly  burns  out  in  proportion  as 
what  is  termed  sober  reason  advances,  where- 
as with  this  author  his  imagination  was  kin- 
dled at  the  torch  of  his  reason,  and  never 
flamed  forth  freely  until  the  soberness  of  his 
maturity  had  set  it  on  fire  from  the  wonderful 
love  that  couches  in  all  things. 

164.  But  as  if  to  body  forth  a  stupendous 
truth  in  the  mystery  of  mere  rhetoric,  we 
find  him,  after  the  opening  of  his  spiritual 
sight,  putting  ofi"  all  the  imaginative,  all  the 
flowers  and  garniture  of  speech,  and  descend- 
ing (if  descent  it  can  be  called)  again  to 
the  soberest  matter  of  fact  expression,  which 
has  eax'ned  for  him  among  those  Mho  do  not 
appreciate  him,  the  reputation  of  ''  the  driest 
of  all  mortal  wn-iters  !  "  The  truth  is,  how- 
ever, it  is  a  want  of  sympathy  and   under- 


LITE   AND   WRITINGS   OF  EMANUEL  SWEDENBORG. 


45 


standing  of  the  subjects  treated  of,  which 
makes  the  style  pall  so  heavily  upon  many. 
Yet  still  there  is  this  remarkable  transition 
which  we  speak  of.  Whence  was  it?  What 
shall  we  make  of  it?  Did  the  eternal  truths 
of  God  and  heaven,  for  which  he  claims  not 
the  authorship,  but  only  the  humble  instrument 
of  their  promulgation,  disdain  the  help  of  all 
human  accomplishment  ?  And  is  true,  highest 
poetry,  still  to  be  seen  in  these  unaffected, 
wondrous  revelations  ?  Such  is  undoubtedly 
the  solution  of  the  problem.  At  all  events, 
here  is  an  unprecedented  piienomena  in  the 
matter  of  mere  style,  shadowing  forth,  as  its 
history  plainly  does,  a  mighty  mystery  of 
truth.  As  if,  after  the  highest  flights  of  hu- 
man science  and  i)hilosophy,  enriched  by  the 
beauty  of  a  heavenly  imagination,  had  been 
reached  by  mortal,  then,  to  make  way  for 
still  higher  truths  which  no  mortal  could  dis- 
cover, the  ordering  of  heaven  was  to  lay  aside 
all  the  ornament  of  earth,  and  let  the  beauties 
of  Truth  itself,  which  is  "  beauty  unadorned," 
be  displayed  to  all  who  could  appreciate  them. 
And  to  those  who  could  not,  let  not  the  truths 
of  so  high  a  nature  be  lightly  or  superficially 
acquiesced  in,  from  the  mere  beauty  of  an  out- 
ward and  earthly  envelope  which  could  not  at- 
tract to  their  inmost  riches.  Here  again  is 
Providence,  taking  care  of  its  own,  and  con- 
founding alike  the  art  and  wisdom  of  the  world. 
IGo.  It  ought  to  be  said,  however,  that  the 
style  of  Svvedenbarg,  at  the  time  here  alluded 
to,  is  wonderfully  clear  and  simple,  not  by  any 
means  destitute  of  real  beauty,  abounding  in 
many  exquisite  passages,  and  admirably  adapted 
to  the  truths  conveyed.  But  we  must  not  go 
before  our  subject. 

Philosophic  and  Scientific  Genius. 
166.  Before  closing  our  notice  of  Sweden- 
borg  as  a  man  of  science,  it  is  proper  to  ob- 
serve that  he  was  not  so  much  a  collector  of 
facts,  as  a  systematizer  of  facts,  and  a  dis- 
coverer of  their  hidden  causes.  For  instance, 
he  says,  in  reference  to  his  knowledge  of 
anatomy,  which  he  professes  to  have  obtained 
principally  from  the  writings  and  experiments 
of  others,  although  he  added  some  experiments 
of  his  own: — "'I  thought  it  better  to  use 
the  facts  supplied  by  others  ;  for  there  are 
some  persons  who  seem  born  for  experimental 
observations ;  who  see  moie  acutely  than 
others,  as  if  they  derived  a  greater  share  of 
acumen  from  nature.  Such  were  Eustachius, 
Leuwenhock,  lluysch,  Lancisius,  &;c.  There 
are  others  who  enjoy  a  natural  faculty  for 
eliciting,  by  the  contemplation  of  established 
facts,  their  hidden  causes.  Both  are  pecu- 
liar gifts,  and  are  seldom  united  in  the  same 
person.'  This  is  doubtless  true  as  it  relates 
to  establishing  experimental  observations  in 
the  first  place ;  but  when  he  who  is  capable 
of  eliciting,  by  established  facts,  their  hidden 
causes,  shall  have  accomplished  his  end,   he 


will  be  better  enabled  tlian  the  simply  experi- 
mental or  scientific  man,  by  retracing  his 
steps,  to  enlarge  u|)on  those  very  same  facts 
and  experiments  which  served  as  a  basis  for 
his  advancement.  For  from  the  eminence  at 
which  he  has  ari-ived,  he  can  sec  from  the 
light  of  causes,  almost  infinite  things  in  effects, 
of  which  they  from  beneath  are  ignorant. 
The  ladder  which  leads  from  the  earth  to  the 
heaven  of  the  mind,  is  for  the  angels  —  for 
light  and  truth  —  to  descend,  as  well  as  to 
ascend.  It  is  from  this  view  of  the  subject 
that  we  are  to  account  for  the  fact  of  Svveden- 
borg's  having  obtained  a  more  perfect  knowl- 
edge of  the  anatomy  of  the  human  system 
than  any  other  man."  —  Hoharfs  Life,  p.  49. 

167.  But  it  is  to  be  remarked,  in  reference  to 
this  important  feature  of  Swedenborg's  mind, 
that  although,  as  he  modestly  confesses,  he  was 
less  gifted  in  observation  than  in  the  penetra- 
tion of  causes,  yet  he  has  shown  a  most  ad- 
mirable wisdom  in  the  kind  of  facts  he  did 
make  use  of,  and  a  philosophy  which  puts  to 
shame  that  sturdy  adherence  to  mere  outward 
phenomena  which  was  so  characteristic  of  the 
philosophy  of  his  age.  It  is  interesting  to 
hear  him  express  himself  on  this  point. 

"  Many,"  says  he,  "  stubbornly  refuse  to  stir  a 
single  step  beyond  visible  phenomena  for  the  sake 
of  the  truth ;  and  others  prefer  to  drown  their  ideas 
in  the  occult  at  the  very  outset.  To  thes*.  two 
classes,  our  demonstration  may  not  be  acceptable. 
For,  in  regard  to  the  former,  it  asserts  that  the 
truth  IS  to  be  sought  for  beyond  the  range  of  the 
eye  ;  and  in  regard  to  the  latter,  that  in  all  the  na- 
ture of  things  tlierc  is  no  such  thing  as  an  occult 
quality  ;  there  is  nothing  but  is  either  already  the 
subject  of  demonstration,  or  capable  of  becoming 
so."  —  Economy  of  the  Animal  Kingdom,  Vol.  II. 

p.  aio. 

1 68.  S  wedenborg  was  of  too  vast  and  interior 
a  genius,  to  ignore  the  invisible,  and  yet  he 
had  too  much  common  sense  to  disparage  the 
right  kind  and  necessary  number  of  facts. 
Hear  him  again  on  this  subject. 

"  We  do  not,"  says  he,  "  need  such  innumerable 
facts,  as  some  suppose,  for  a  knowledge  of  natural 
things ;  but  only  those  of  leading  importance, 
and  which  issue  directly  and  proximately,  or  at 
any  rate  not  very  obliquely  or  remotely,  from  our 
mechanical  world  and  the  powers  thereof".  For  by 
means  of  these  we  may  be  led  to  principles  ;  first 
to  compound,  and  so  far  as  we  are  concerned, 
general  principles  ;  next  from  tliese,  by  geometr\', 
(availing  ourselves  again  of  the  leading  facts  ex- 
isting in  this  middle  region,)  to  particular  princi- 
ples ;  and  so  in  succession  to  still  more  simple 
principles  ;  and  at  last  to  the  very  simplest  —  to 
the  fountain  itself,  from  which  all  principles,  how- 
ever modified,  ultimately  issue.  The  remaining 
facts,  bulky  as  they  are,  which  are  too  remote 
from  the  source,  and  estranged  from  the  simple 
mechanism  of  the  world,  —  which  are  present  lat- 
erally, but  do  not  directly  respect  the  source,  — 
are  not  so  necessary  ;  indeed  they  are  likelier  to 
guide  us  wrong,  than  to  keep  the  mind  in  the 
highway  of  the  subject.  The  reason  is,  that  there 
may  be  an  infinite  number  of  phenomena  which 
are  immensoly  distant  from  the  source,  and  from 


4G 


LIFE   AND    WRITINGS   OF  EMANUEL   SWEDENBORG. 


which  it  is  impossible  to  arrive  at  it  save  by  mnl- 
tipliod  and  circuitous  routes.  Nature,  so  vastly 
modified  and  ramified  in  the  world,  may  be  likened 
to  the  arteries  and  veins  in  the  animal  body,  which 
in  their  beginning,  as  they  issue  from  their  foun- 
tain, the  heart,  are  wide  comparatively  ;  but  grad- 
ually become  smaller,  and  subdivide  again  and 
again,  until  they  grow  as  minute  as  hairs  or  invisi- 
ble threads.  Were  one  perfectly  ignorant  of  the 
fountain  and  beginning  oi'  the  blood  which  is 
flowing  through  these  arteries  and  veins,  yet  de- 
sirous to  explore  its  situation  experimentally,  it 
would  not  be  well  to  spend  any  time  over  the  cap- 
illary branches,  or  to  make  repeated  dissections, 
\vith  a  view  of  finding  the  way  from  one  such 
branch  to  another.  Any  labor  of  the  kind  would 
probably  lead  us  into  other  veins  and  arteries,  and 
again  comuiit  us  to  circuitous  wanderings  before 
we  could  reach  the  grand  and  royal  aorta  ;  and 
not  improbably  we  should  fall  from  veins  into  arte- 
ries, when  intending  the  contrary,  so  as  to  be  go- 
ing away  from  the  fountain  instead  of  approaching 
it.  .  .  .  As  to  those  who  cannot  obtain  a  suf- 
ficient knowledge  of  mundane  things  to  enable 
them  to  reason-from  principles  and  causes,  it  is  no 
wonder  they  arc  importunate  for  more  facts,  and 
complain  that  tlie  experience  of  thousands  of  years 
leaves  them  still  poor  and  inadequately  provided  ; 
at  the  same  time  it  is  fiiir  to  doubt  whether  any  en- 
dowment of  facts  or  liberality  of  information  would 
give  them  spirit  for  this  high  walk  of  knowledge." 
—  Introduction  to  Principia,  pp.  39,  40. 

169.  Nothing,  certainly,  could  show  the 
wisdom  of  our  author  more  conspicuously  than 
this.  Swedenborg  loved  to  see  truth  as  well 
as  any  man,  and  to  be  i/i  /as  senses  at  all 
times :  "  not  for  the  purpose  of  degrading  the 
mind,  but  of  allowing  it  to  descend  (as  the 
soul  descends)  by  degrees  (per  gradus)  into 
matter,  that  matter  might  be  raised  to  the 
sphere  of  intelligence,  and  there  reconciled 
with  spirit ;  so  that  from  these  two,  reason 
might  be  born."' 

170.  But  behold  a  beautiful  Providence. 
Who  has  produced  more  facts  —  been  a  greater 
observer,  than  Swedenborg?  His  grand  mis- 
sion was  to  unfold  and  exhibit  the  laws  and 
facts  of  the  spiritual  world.  "  llis  education 
was  somewhat  as  follows.  By  ample  instruc- 
tion and  personal  remark  he  learned  the  chief 
facts  of  the  natural  world,  and  perceived  in 
them  a  philosophy  reaching  almost  to  the 
heavens,  but  strictly  '  terminated  in  matter  ' 
at.  the  lower  end.  After  this,  his  spiritual 
senses  were  opened,  and  again  by  ample  in- 
struction and  personal  remark  he  learned  the 
general  facts  of  the  spiritual  world,  and  the 
Word  of  God  was  unfolded  to  him  as  thus 
prepared.  By  all  which  we  are  lawfully  con- 
firmed in  Bacon's  doctrine  of  the  necessity 
of  experience ;  for  until  experience  was  given, 
the  spiritual  world  was  unknown ;  and  until 
an  adequate  intellect  was  sent,  and  added  to 
such  experience,  its  quality  was  unknown.  The 
experience  without  the  reason  had  existed  in 
the  prophets  of  the  Old  Testament,  and  in  the 
Book  of  Revelation ;  nay,  from  time  imme- 
morial iu  dre.iijis  a...i  oU^,,.T;i.iIu!'ul   iiiaa'.rcsta- 


tions  of  proved  authenticity  :  the  reason  with- 
out the  experience  is  what  philosophers  have 
attempted  since  the  date  of  history.  But 
nothing  came,  or  could  come,  of  either,  until 
the  two  were  adequately  combined  in  one  or- 
ganization ;  i.  e.,  in  Swedenborg.  And  that 
in  him  they  were  combined  will  survive  and 
defy  contradiction.  The  question  of  fact  is 
the  first  in  all  scientific  or  philosophical  pro- 
cesses, where  human  thought  is  to  work  ;  and 
so  it  is  the  first  in  Swedenborg's  case,  and 
determines  that  of  possibility :  afterwards 
reasons  may  be  discussed  in  matters  proffer- 
ing themselves  to  reason,  and  the  facts  will 
acquire  their  rational  value  when  their  princi- 
ciples  are  found  out."  —  Introductory  Remarks 
to  Economy  of  Animal  Kingdom,  pp.  60,  61. 

171.  And  to  complete  this  sketch  of  our 
author's  genius,  "  it  is  not  therefore  unaccount- 
able, though  certainly  without  parallel,  that 
one  who  had  solved  the  problems  of  centuries, 
and  pushed  the  knowledge  of  causes  into  re- 
gions whose  existence  no  other  philosopher 
suspected,  should  at  length  abandon  the  field 
of  science,  without  afterwards  alluding  so 
much  as  once  to  the  mighty  task  he  had  sur- 
mounted. This  was  in  accordance  with  his 
mind  even  in  his  scientific  days :  the  presence 
of  truth  was  what  pleased  him ;  its  absence 
was  what  pained  him  ;  and  he  ahvays  joyfully 
exchanged  his  light  for  a  greater  and  purer, 
even  though  cherished  thoughts  had  to  die 
daily,  as  the  condition  of '  passing  into  the 
higher  illumination.  And  it  was  his  happy 
lot,  not  to  fight  temporal  battles  for  Protes- 
tantism, or  to  be  the  prop  of  an  old  religion, 
whose  very  victories  often  precluded  its  com- 
munion with  the  Prince  of  Peace ;  but  to  be 
the  means  of  averting  destruction  from  the 
whole  race  of  man,  and  of  securing  to  all  a 
hold  on  Christianity  which  can  never  fail : 
and  in  the  course  of  this  instrumentality,  to 
walk  undismayed  in  that  other  world  which 
has  been  lost  to  knowledge  for  thousands  of 
years,  or  preserved  only  in  the  unwritten 
parts  of  imagination,  the  misunderstood  depth 
of  ancient  fable,  or  the  narrations  of  the 
earlier  poets.  Hence  he  is  the  first  of  the 
moderns  to  penetrate  the  secrets  of  nature, 
the  first  also  to  be  admitted  to  the  hidden 
things  of  the  spiritual  world  :  the  two  spheres 
of  knowledge  being  realized  at  once  ;  where- 
fore henceforth  he  is  our  earnest,  that  since 
we  are  now  on  the  right  track,  and  the  works 
of  God  are  become  our  heritage,  the  progres- 
sion in  both  may  be  practical  and  unending.  — 
Ibid.  pp.  89,  90. 

172.  "  We  may  now  state  that  Sweden- 
borg's philosophy  attains  its  summit  in  the 
marriage  of  the  scholasticism  and  common 
sense,  wuth  the  sciences,  of  his  age  ;  in  the 
consummation  of  which  marriage  his  especial 
genius  was  exerted  and  exhausted.  In  him 
the  oldest  and  the  newest  spirit,  met  in  one ; 
reverence    and  i;inovalion   wl':;'.   even!}'    min- 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


47 


gled ;  nothing  ancient  was  superseded,  though 
pressed  into  the  current  service  of  the  cen- 
tury, lie  was  one  of  the  links  that  connect 
by-gone  ages  with  to-day,  breatliing  for  us 
among  the  lost  truths  of  the  past,  and  per- 
petuating tiiem  in  unnoticed  forms  along  the 
stream  of  the  future,  lie  lived  however 
thoroughly  in  his  own  age,  and  was  far  before 
his  contem{)oraries,  only  because  others  did 
not,  or  could  not,  use  the  entire  powers  of  its 
sphere.  We  regard  him  therefore  as  an 
honest  representative  of  the  eighteenth  cen- 
tury. He  in  his  line,  gives  us  the  best  esti- 
mate of  the  all  which  any  man  could  do  in 
Europe  at  that  period.  But  who  can  exceed 
his  age,  although  not  one  in  a  generation 
comes  up  to  it  ?  It  is  not  for  mortals  to  live, 
excepting  in,  and  for,  the  present ;  the  next 
year's  growth  of  thought  is  as  unattainable  for 
us  to-day,  as  the  crops  of  the  next  summer. 
Still  the  future  may  and  does  exist  in  prophe- 
cies and  shadows.  These,  among  other  things, 
are  great  scientilic  systems,  the  children  of 
single  powerful  minds,  the  Platos,  Aristotles 
and  Swedenborgs  ;  yet  which  are  but  outlines 
that  will  one  day  have  contents  that  their  au- 
thors knew  not,  modifications  that  their  par- 
ents could  not  have  borne,  supercessions  that 
hurt  no  one,  only  because  their  sensitive  par- 
tisans have  given  place  to  other  judges.  It  is 
humanity  alone  that  realizes  what  its  happi- 
est sons  propose  and  think  they  carry ;  most 
things  require  to  be  done  for  ages  after  their 
authors  have  done  them,  that  so  the  doing 
may  be  full ;  and  above  all,  the  race  is  the 
covert  individual  who  writes  the  philosophies 
of  the  world.  Add,  that  whatever  system  is 
safe  always  follows  practice. 

173.  "  It  will  be  borne  in  mind  that  we  here 
speak  of  his  system,  particularly  witli  refer- 
ence to  its  generative  power,  and  which  sys- 
tem, we  pi'esume,  has  been  exceeded  and  sur- 
passed :  with  reference,  however,  to  his  phys- 
ical principles,  such  as  the  doctrine  of  respira- 
tion above  mentioned,  these  are  sempiternal 
pieces  of  nature,  and  rank  not  with  the  re- 
sults, but  among  the  springs  of  systems.  The 
world  will  therefore  taste  them  afresh  from 
age  to  age,  long  after  discarding  the  beauti- 
ful rind  which  enclosed  them  in  the  pages  of 
their  first  discoverer."  —  Wilkinson's  Biogra- 
phy  of  Swedenborg,  pp.  67,  68. 

174.  Finally,  "  Swedenborg  was  not  so  much 
a  scientific  man,  as  a  man  thoroughly  master 
of  the  sciences.  In  Anatomy  and  Physiology 
he  deserves  the  appellation  of  a  Raphael  or  a 
Stoddart.  Every  tiling  he  knew  ministered  to 
his  sublime  AiiT.  It  might  be  said  of  him 
that  he  had  been  carried  out,  like  Ezekiel,  in 
the  spirit  of  the  Lord,  and  set  down  in  the 
midst  of  the  valley  full  of  dry  bones,  and  that 
he  had  been  commanded  to  prophesy  and  say 
unto  theuj,  '  Behold,  1  will  cause  breath  to  en- 
ter into  you,  and  ye  shall  live !  '  lie  seems 
to  have  instinctively  felt,  what  a   French  Au- 


thor remarks,  —  that  the  Church,  which  at 
first  contained  all  the  elements  of  social  lii'e, 
had  gradually  become  unpeopled,  —  that  every 
century  had  seen  a  multitude  leave  the  sanc- 
tuary under  some  particular  banner  ;  and  that 
every  schism  was  summed  up  in  that  greatest 
and  hitherto  most  irreconcilable  of  all,  —  the 
schism  and  defection  of  science.  For  he  now 
began  to  observe  that  those  who  never  accept- 
ed any  thing  but  what  they  could  really  un- 
derstand, were  all  gone  astray,  and  were  hour- 
ly sinking  deeper  in  the  terrible  negation  of 
spiritual  things."  —  RicJis  Biographical  Sketchy 
p.  49. 

175.  On  the  whole,  we  can  only  wonder 
what  Swedenborg  would  have  accomplished, 
had  he  lived  in  our  day,  and  drank  its  spirit. 
How  manfully  would  he  have  handled  the 
terrible  problems  of  the  time !  How  would 
he  have  compacted  the  social  and  political  in 
the  narrow  breast  of  the  physical  thought, 
and  in  that  compression  and  condensation  of 
life,  have  given  breath  and  stroke  to  the  dead- 
est laws  !  How  would  he  have  exulted  in  that 
free  humanity  which  sees  that  the  truths  and 
weal  of  the  millions  are  the  ground  from 
which  future  genius  must  spring :  that  the 
next  unity  is  not  of  thought  with  itself  or  na- 
ture, but  of  practice  and  thought  with  happi- 
ness !  In  the  mean  time  his  scientific  works 
are  and  will  be  helpful ;  and  we  regard  it  a» 
a  misfortune  that,  through  whatever  cause,  the 
rijjest  minds  have  not  the  same  acquaintance 
with  these  books  as  with  the  other  philoso- 
phies ;  for  Swedenborg  belongs  to  our  own 
age  as  a  transition ;  and  it  will  be  found  that, 
at  least  in  time,  he  is  the  first  available  school- 
master of  the  nations.  Well  did  he  conceive 
the  problem  of  universal  education,  which 
lies  not  merely  in  teaching  all  men,  but  first 
in  teaching  them  a  new  kind  of  knowledge, 
catholic  and  delightful  enough  for  those  who 
cannot  learn  class  sciences,  but  only  truths 
like  dawn  and  sunset,  as  self-evident  and  im- 
memorial as  the  ways  of  nature  from  cf  old. 

176.  Let  it  not,  however,  be  supposed  that 
Swedenborg  thought  he  had  completed  the 
method  of  the  sciences,  or  even  inaugurated 
the  new  day  that  his  genius  foresaw.  On  the 
conti'ary,  he  looked  for  this  from  the  hands  of 
his  successors,  and  his  humility  covered  the 
whole  ground  of  his  mind,  although  it  did  not 
discourage  him  from  the  most  energetic  labors. 
Fully  conscious  of  his  own  limits,  he  called 
upon  the  age  to  supply  a  stronger  intelligence 
and  a  more  winning  explorer.  "  It  now  remains 
for  us,"  says  he,  "to  close  with  Nature  where 
she  lies  hidden  in  her  invisible  and  purer, 
world,  and  no  longer  barely  to  celebrate  her 
mystic  rites,  but  to  invite  her  in  person  to  our 
chamber,  to  lay  aside  the  few  draperies  that 
remain,  and  give  all  her  beauty  to  our  gaze.    . 

.  .  She  now  demands  of  the  present  century 
some  man  of  genius  —  his  mind  developed 
and     corrected    bv    experience,    prepared    by 


48 


LIFE    AND   WRITINGS   OF   EMANUEL  SWEDENBORG. 


scientific  and  other  culture,  and  possessing  in 
an  eminent  degree  tlie  faculty  of  investigating 
causes,  of  reasoning  connectedly,  and  of  con- 
cluding definitely  on  the  principles  of  series ; 
—  and  when  such  a  one  comes,  to  him,  I 
doubt  not,  she  will  betroth  herself;  and  in 
favor  of  him  will  yield  to  the  arrows  of  love, 
will  own  his  alliance  and  partake  his  bed. 
O  !  that  it  were  my  happy  lot,  to  fling  nuts 
to  the  crowd  and  head  the  torch  bearers  on 
her  marriage  day  !  " 

177.  In  closing  our  remarks  upon  Sweden- 
borg  as  a  man  of  Science,  we  quote  a  short 
notice  from  the  Literary  Remains  of  the  cele- 
brated Coleridge,  (page  424,)  on  the  doctrine 
of  Forms.  The  doctrine  here  treated  of  is 
found  in  the  work  entitled  "  The  Worship  and 
Love  of  God,"  before  noticed,  and  the  notice 
of  Coleridge  is  recommended  both  by  its 
brevity,  and  its  reference  to  a  work  published 
by  Swedenborg  at  the  vei-y  moment  of  his 
transition  to  spiritual  subjects.  "  This,"  he 
observes,  "  would  of  itself  serve  to  mai'k  Swe- 
denborg as  a  man  of  philosophic  genius,  radi- 
cative  and  evolvent.  Much  of  what  is  most 
valuable  in  the  philosophic  works  of  Schelling, 
Schubart,  and  Eschermeyer,  is  to  be  found  an- 
ticipated in  this  supposed  Madman  ;  thrice 
happy  should  we  be,  if  the  learned  and  the 
teachers  of  the  present  age,  were  gifted  with 
a  similar  madness,  —  a  madness,  indeed,  celes- 
tial and  flowing  from  a  divine  mind." 

178.  We  have  now  contemplated  the  sub- 
ject of  our  memoir  as  a  man  of  letters  and  a 
philosopher  of  the  highest  order,  —  distin- 
guished by  "  the  happy  union  of  a  strong 
memory,  a  quick  conception,  and  a  sound 
judgment ;  "  —  as  the  advocate  of  popular 
rights,  and  the  friend  of  progress  ;  though  a 
royalist  by  birth,  and  not  less  so  by  his  taste- 
ful appreciation  of  princely  magnificence,  or 
the  poetry  of  art  as  well  as  nature.  It  may 
help  to  i)repare  the  reader  for  his  more  spirit- 
ual vocation  if  we  add  that  he  was,  withal,  a 
religiom  man.  The  following  rules  which  he 
had  prescribed  for  his  conduct  were  found 
amongst  his  manuscripts :  1.  Often  to  read 
and  meditate  on  the  Word  of  God :  2.  To  sub- 
mit every  thing  to  the  will  of  Divine  Provi- 
dence :  3.  To  observe  in  every  thing  a  pro- 
priety of  behavior,  and  always  to  keep  the 
conscience  clear :  4.  To  discharge  with  fideli- 
ty the  functions  of  his  employments  and  the 
duty  of  his  office,  and  to  render  himself  in  all 
things  useful  to  society. 


PART  II. 

SWEDENBORG,  THE  SEER,  THEOLOGIAN, 
AND  PHILOSOPHER  OF  SPIRIT. 


179.  Previous  to  this  new  period  in  Sweden- 
borg's  life,  he  had  published  no  Theological 
work    and  yet  from  infancy   his   mind  must 


have  been  directed  to  religious  subjects,  as  ap- 
pears from  the  Rules  of  Life  before  quoted, 
from  his  letter  to  Dr.  Beyer  concerninghis  child- 
hood, and  from  the  whole  spirit  of  his  scien- 
tific works. 

180.  We  have  seen  that  Swedenborg's  object 
in  his  later  philosophical  studies,  was  to  obtain 
the  means  of  reacliing  a  knowledge  of  the 
soul,  of  its  connections,  and  its  operations. 
And  in  all  his  writings  on  these  subjects,  every 
thing  tends  to  the  worship  and  love  of  God, 
as  is  especially  seen  in  the  work  which  bears 
that  title. 

181.  vSwedenborg's  extraordinary  acquaint- 
ance with  the  fact^  laws,  and  principles  of 
nature,  as  well  as  his  practical  experience,  were 
essential  to  his  success  in  learning  and  making 
known  the  truths  of  the  spiritual  world,  both 
as  means  of  illustration,  and  of  expanded 
capacity.  But  the  fact  that  he  had  published 
no  work  on  Theology,  would  seem  surprising, 
if  we  did  not  see  in  it  the  Providence  which 
was  preparing  him  for  his  subsequent  duties. 
For  his  mind  was  thus  kept  free  and  open  to 
receive  the  truths  which  were  revealed  to  hira  ; 
without  the  embarrassment  of  being  previous- 
ly confirmed  in  any  human  system  of  religion. 
The  same  Providence  may  be  seen  in  the  fol- 
lowing facts  related  in  another  letter  to  Dr. 
Beyer :  — 

"  I  was  prohibited  reading  dogmatic  and 
systematic  theology  before  heaven  was  open 
to  me,  by  reason  that  unfounded  opinions  and 
inventions  might  thereby  easily  have  insinuated 
themselves,  which  with  difficulty  could  after- 
wards have  been  extirpated  ;  wherefore  vvhen 
heaven  was  opened  to  me  it  was  necessary 
first  to  learn  the  Hebrew  language,  as  well  as 
the  correspondences  of  which  the  whole  Bible 
is  composed,  which  led  me  to  read  the  Word 
of  God  over  many  times ;  and  inasmuch  as 
the  Word  of  God  is  the  source  whence  all 
theology  must  be  derived,  I  was  thereby  en- 
abled to  receive  instructions  from  the  Lord, 
wliQ  is  the  Word."  Those  who  are  acquainted 
with  Swedenborg's  explanation  of  the  Bible 
may  readily  conceive  the  difficulties  which 
would  have  prevented  his  arriving  at  the  state 
to  which  he  was  elevated,  had  his  mind  been 
previously  shackled  by  the  commentaries  and 
biblical  criticisms  in  common  use. 

182.  All  the  works  which  he  published  after 
the  commencement  of  his  illumination,  were  of  a 
theological  or  moral  character,  and  were  writ- 
ten, as  he  says,  with  the  authority  of  living 
experience,  or  of  direct  instruction  from  heaven. 
Thus  they  differed  entirely  in  their  authority 
from  those  which  he  had  written  previously,  and 
for  which  he  never  claimed  any  unusual  authori- 
ty. Indeed  the  grounds  upon  which  he  wrote  his 
philosophical  works,  were  so  totally  different 
from  and  inferior  to  those  upon  which  his 
Theological  works  were  written,  that  in  the 
latter  he  scarcely  ever  even  alludes  to  the 
former.     They  are  liowevpr  rp^nrred  to,  three 


LIFE   AND    WRITINGS   OF   EMANUFL    SWKDF.XROKG. 


49 


or  four  times,  in  some  mar.uscripts  which  he 
left  unpuhlished. 

\H3.  We  may  trace  the  gradual  openinf;;  of 
Swedenborg's  spiritual  senses  sometime  before 
he  was  made  aware  of  his  distinct  and  heavenly 
calling.  For  examples,  in  liis  posthumous 
Adcersaria  on  Genesis  and  Exodus,  he  speaks 
of  the  signification  of  visible  flames,  which 
appeared  to  him  while  writing.  "  By  flames," 
he  says,  "  is  represented  confirmation,  as  has, 
by  the  Divine  Mercy  of  God  Messiah,  ap- 
peared to  me  many  times,  with  variety  of 
magnitude,  color,  and  brilliancy  ;  so  many  in- 
deed that  during  some  months,  while  1  was 
writing  a  certain  small  work,  scarcely  a  day 
passed  in  which  there  did  not  appear  a  flame 
{IS  vivid  as  the  flame  of  fire,  which  was  then 
a  sign  of  approbation.  This  was  before  the 
time  when  spirits  began  to  speak  with  me  by 
M-ord  of  mouth." 

184.  These  visible  signs  of  approbation  seem 
to  give  indications  of  the  manner  in  which  Swe- 
denborg  was  being  prepared  for  the  holy  office 
he  was  soon  to  receive.  We  see  that  he  was 
pursuing  his  studies  under  heavenly  guidance 
and  approbation,  and  also  that  the  clouds  of 
tJie  natural  world  had  begun  to  draw  asunder 
and  to  reveal  the  workings  of  the  spiritual 
world  within.  In  the  following  extract  from 
a  manuscript  called  Swedenborg's  spiritual 
diary,  which  was  commenced  some  two  years 
after  the  Adversaria,  and  consists  of  almost 
daily  memoranda  of  his  experience  in  the 
spiritual  world,  will  be  seen  more  of  these  in- 
dications, and  also  Swedenborg's  total  uncon- 
sciousness of  their  sequel. 

"  How  difficult  it  is  for  man  to  be  persuad^^d  that 
he  is  nded  hy  means  of  spirits. 

"Before  my  mind  was  opened  so  that  I  could 
speak  with  spirits,  and  thus  be  persuaded  by  living 
experience,  such  evidences  were  presented  to  me 
during  many  previous  years,  that  now  I  wonder 
that  I  did  not  then  become  convinced  of  the 
Lord's  ruling  by  means  of  spirits. 

"These  evidences  were  not  only  dreams  for 
some  years  informing  me  concerning  those  things 
which  I  was  writing,  but  also  changes  of  state 
while  I  was  writing,  and  a  certain  extraordinary 
light  on  what  was  written.  Afterwards  I  had  also 
many  visions  while  my  eyes  were  closed :  a  light 
was  miraculously  given  ;  and  many  times  spirits 
were  sensibly  perceived,  as  manifestly  to  the  sense, 
as  bodily  sensations  :  afterwards  also  I  had  infes- 
tations by  various  ways  from  evil  spirits,  in  temp- 
tations, whilst  I  was  writing  such  things  as  evil 
spirits  were  averse  to,  so  that  1  was  beset  almost 
to  horror:  fiery  lights  were  seen:  talking  was 
heard  in  the  morning  time  ;  besides  many  other 
things  ;  until  at  last  when  a  certain  spirit  addressed 
me  in  a  few  words,  I  Avondered  greatly  that  lie 
should  perceive  my  tboughts,  and  afterwards  won- 
dered exceedingly  when  the  way  was  opened  so 
that  I  could  converse  with  spirits,  and  then  the 
spirits  wondered  that  I  should  be  so  surprised. 
From  these  things  it  may  be  concluded  how  diffi- 
cult it  is  for  man  to  be  led  to  believe  that  he  is 
ruled  by  the  Lord  through  spirits,  and  with  what 
diflSculty  he  recedes  from  the  opinion  that  he  lives 


his  own  life  from  himscK  without  spirits.  (Written 
on)  Aujj.  VJ7.  171S.  I  have  at  one  time  perceived, 
some  months  after  beginning  to  speak  with  spirits, 
that  if  I  should  be  let  back  into  my  farmer  state,  I 
nnght  lapse  into  the  opinion  that  these  things  were 
fantasies." 

185.  A  manuscript  volume  describingseveral 
dreams  from  the  year  1730  to  1740,  was  left 
by  Swedenborg  among  his  papers,  but  it  was 
retained  in  his  family  and  is  now  probably 
lost.  Had  it  been  preserved,  it  might  have 
thrown  much  light  on  this  very  interesting 
period  of  Swedenborg's  life. 

Inward  Breathings,  and  other  Indications  of  a 
spiritual  Constitution. 

186.  In  the  diary  occur  also  the  following  pas- 
sages showing  another  form  of  Swedenborg's 
preparation. 

"  Furthermore  I  spoke  with  them  concerning  the 
state  of  their  speech,  and  in  order  that  this  might 
be  perceived,  it  was  shown  to  me  what  was  the 
quality  of  their  breathing,  and  I  was  instructed 
that  the  breathing  of  the  lungs  is  varied  succes- 
sively according  to  the  state  of  their  faith.  This 
was  before  unknown  to  me,  but  yet  I  can  perceive 
and  believe  it,  because  my  breathing  has  been  so 
formed  by  the  Lord,  that  I  could  breathe  inwardly 
for  a  considerable  time  witliout  the  aid  of  the  ex- 
ternal air,  and  still  the  external  senses,  and  also 
actions,  continued  in  their  vigor :  this  cannot  be 
given  to  any  but  those  who  are  so  formed  by  the 
Lord,  and  not,  it  is  said,  unless  miraculously.  I 
was  instructed  also  that  my  breathing  is  so  directed 
without  my  knowledge,  that  I  may  be  with  spirits 
and  speak  with  them." 

187.  Speaking  of  a  manner  of  breathing 
which  is  externally  imperceptible  he   says,  — 

"  In  this  way  I  was  accustomed  to  breathe  first 
in  childhood  when  praying  morning  and  evening 
prayers,  also  sometimes  afterwards  when  I  was  ex- 
ploring the  concordance  of  the  lungs  and  the 
heart,  especially  when  I  was  writing  from  my  mind 
those  things  which  have  been  published,  for  many 
years,  I  observed  constantly  that  there  was  a  tacit 
breathing  hardly  sensible  concerning  which  it  was 
afterwards  given  me  to  think,  tlicn  to  write,  so 
through  many  years  I  was  introduced  from  infancy 
into  such  breatliings,  chiefly  through  intense  spec- 
ulations, in  which  the  respiration  was  quiescent, 
in  no  other  way  is  there  given  an  intense  specu- 
lation of  truth :  then  afterwards  when  heaven  has 
been  opened  so  that  I  might  speak  with  spirits,  so 
entirely  was  this  the  case,  that  I  scarcely  inhaled 
at  all  for  more  than  an  hour,  only  just  enough  air 
to  eniible  me  to  think  ;  and  thus  I  was  introduced 
by  the  Lord  into  interior  respirations." 

188.  And  again,  speaking  of  the  connection 
between  the  breathing  and  the  senses,  he  says, 

"  Moreover  it  has  been  given  me  to  know  these 
same  things  previously  from  a  good  deal  of  ex- 
perience, before  that  I  spoke  with  spirits, — that 
breathing  corresponded  with  the  thoughts,  as  when 
1  held  my  breath  in  ciiildhood  on  purpose,  during 
morning  and  evening  prayers,  and  when  I  tried  to 
make  the  changes  of  breathing  agree  with  those 
of  the  heart,  until  the  understanding  would  almost 
vanish;  also  afterwards  when  I  was  writing  from 


50 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


imagination,  and  I  observed  that  I  held  my  breath 
as  if  it  were  silent." 

189.  Respecting  this  {leculiarity  of  breiith- 
ing,  it  is  truly  remarked  by  Wilkinson,  that 
"As  we  breathe,  so  we  are.  Inward  thoughts 
have  inward  breaths,  and  purer  si)iritual 
thoughts  have  spiritual  breaths  hardly  mixed 
with  material.  Death  is  breathlessness.  Fully 
to  breathe  the  external  atmosphere,  is  equiva- 
lent ccBleris  paribus,  to  living  in  plenary  en- 
joyment of  the  senses  and  the  muscular  pow- 
ers. On  the  other  hand,  the  condition  of 
trance  or  death-life,  is  the  persistence  of  the 
inner  breath  of  thought,  or  the  soul's  sensation, 
while  the  breath  of  the  body  is  annulled.  It 
is  only  those  in  wiiom  this  can  have  place, 
that  may  still  live  in  this  world,  and  yet  be 
consciously  associated  with  the  persons  and 
events  in  the  other.  Hybernation  and  other 
phenomena  come  in  support  of  these  remarks. 
Thus  we  have  common  experience  on  our  side, 
in  asserting  that  the  capacities  of  the  inward 
life,  whether  thought,  meditation,  contempla- 
tion, or  trance,  depend  upon  those  of  the  respi- 
ration, 

190.  "  Some  analogous  power  over  the  breath 
—  a  power  to  live  and  think  without  respiring, 
for  it  is  the  bodily  respiration  that  draws  down 
the  mind  at  the  same  time  that  it  draws  up 
the  air,  and  thus  causes  mankind  to  be  com- 
pound, or  spiritual  and  material  beings  — 
some  analogous  power  to  the  above,  we  say, 
has  lain  at  the  basis  of  the  gifts  of  many  other 
seers  besides  Swedenborg.  It  is  quite  ap- 
parent that  the  Hindoo  Yogi  were  capable  of 
a  similar  state,  and  in  our  own  day  the  phe- 
nomena of  hypnotism  have  taught  us  much 
in  a  scientiiic  manner  of  these  ancient  con- 
ditions and  sempiternal  laws.  Take  away  or 
suspend  that  which  draws  you  to  this  world, 
and  the  spirit,  by  its  own  lightness,  floats  u[)- 
wards  into  the  other.  There  is  however  a 
difference  between  Swedenborg's  state,  as  lie 
reports  it,  and  the  modern  instances,  inasmuch 
as  the  latter  are  artiticial,  and  induced  by  ex- 
ternal effort,  whereas  Swedenborg's  was  natu- 
ral also  and  we  may  say  congenital,  was  the 
combined  regime  of  his  as[)irations  and  respira- 
tions, did  not  engender  sleep,  but  was  accompa- 
nied by  full  waking  and  open  eyes,  and  was  not 
courted  in  the  first  instance  for  the  trances  or 
visions  that  it  brought.  Other  cases  more- 
over are  occasional,  whereas  Swedenborg's 
appears  to  have  been  uninterrupted,  or  nearly 
so,  for  twenty-seven  years. 

191.  "We  have  now  therefore  accounted  in 
some  measure  for  one  part  of  Swedenborg's 
preparation,  and  what  we  have  said  comports 
with  experience,  which  shows  that  those  am- 
phibious conditions  with  which  we  are  more 
familiar,  hinge  upon  certain  peculiarities  of 
bodily  structure  or  endowment ;  and  we  have 
thereby  prepared  the  reader  to  admit,  that  if 
living  below  the  air  or  under  water,  requires 
a  peculiar   habit   or  organism,  so   also    does 


living  above  the  air  —  above  the  natural  ani- 
mus (uiefiog)  of  the  race,  require  answerable 
but  peculiar  endowments.  The  diver  and  the 
seer  are  inverse  correspondences. 

192-  "To  show  how  intelligent  Swedenborg 
was  of  these  deep  things,  we  have  only  to  ex- 
amine his  anatomical  works  and  manuscripts, 
which  present  a  regular  progress  of  ideas  on 
the  subject  of  respiration.  '  If  we  carefully 
attend  to  profound  thoughts,'  say  she,  '  we 
shall  find  that  lu/ten  we  draw  breath,  a  host  of 
ideas  rush  from  beneath  as  through  an  opened 
door  into  the  sphere  of  thought;  whereas 
when  we  hold  the  breath,  and  slowly  let  it  out, 
we  deeply  keep  the  while  in  the  tenor  of  our 
thought,  and  communicate  as  it  were  with  the 
higher  faculty  of  the  soul ;  as  I  have  observed 
in  my  own  person  times  out  of  numbei*.  Re- 
taining or  holding  back  the  breath  is  equiva- 
lent to  having  intercourse  with  the  soul :  at- 
tracting or  drawing  it  amounts  to  intercourse 
with  the  body.' 

193.  "  This  indeed  is  a  fact  so  common  that 
we  never  think  about  it :  so  near  to  natural 
life,  that  its  axioms  are  almost  too  substantial 
for  knowledge.  Not  to  go  so  profound  as  to 
the  intellectual  sphere,  we  may  remark  that 
all  fineness  of  bodily  work  —  all  that  in  art 
which  comes  out  of  the  infinite  delicacy  of 
manhood  as  contrasted  with  animality  —  re- 
quires a  corresponding  breathlessness  and  ex- 
piring. To  listen  attentively  to  the  finest  and 
least  obtrusive  sounds,  as  with  the  stethoscope 
to  the  murmurs  in  the  breast,  or  with  mouth 
and  ear  to  distant  music,  needs  a  hush  that 
breathing  disturbs ;  the  common  ear  has  to 
die,  and  be  born  again,  to  exercise  these  deli- 
cate attentions.  To  take  an  aim  at  a  rapid- 
flying  or  minute  object,  requires  in  like  man- 
ner a  breathless  time  and  a  steady  act :  the 
very  ]ndse  must  receive  from  the  stopped  lungs 
a  pressure  of  calm.  To  adjust  the  exquisite 
machinery  of  watches,  or  other  instruments, 
compels  in  the  manipulater  a  motionless  hover 
of  his  own  central  springs.  Even  to  see  and 
observe  with  an  eye  like  the  mind  itself,  ne- 
cessitates a  radiant  pause.  Again,  for  the 
negative  proof,  we  see  that  the  first  actions 
and  attempts  of  children  are  unsuccessful, 
being  too  quick,  and  full  moreover  of  confusing 
breaths :  the  life  has  not  fixed  aerial  space  to 
play  the  game,  but  the  scene  itself  flaps  and 
flutters  with  alien  wishes  and  thoughts.  In 
short,  the  whole  reverence  of  remark  and 
deed  depends  upon  the  above  conditions,  and 
we  lay  it  down  as  a  general  truth,  that  everi/ 
man  requires  to  educate  his  breath  for  his 
business.  Bodily  strength,  mental  strength, 
even  wisdom,  all  lean  upon  our  respirations ; 
and  Swedenborg's  case  is  but  a  striking  in-  ' 
stance  raising  to  a  very  visible  size  a  fact 
which  like  the  air  is  felt  and  wanted,  but  for 
the  most  part  not  perceived. 

19'4.  "  We  have  dwelt  upon  the  physical  part 
of  inspiration  and  aspiration,  because  with  the 


LIFE    A^'l)   WKITIXGS   OF   EMANUEL   SWEDEXBOKG. 


51 


subject  of  this  memoir,  body  was  always  con- 
nected with,  and  lundamcMital   to,  spirit ;    and 
therefore   it  is  biograpiiically  true   to  him,  to 
support  hisseership  by  its  physical  counterpart. 
■Mpreover  it  is  important  for  all  men  to  know 
how  much  lies  in  calm,  and  to  counsel  them 
{^whether  by  biography,  or  science,  it  matters 
J^ot,)  to  look  to  the  balance  of  their  life-breath, 
rfend   to  let   it  sometimes   incline,  as   it   ought, 
'towards  the  immortal  and  expiring  sideZ-^/ 

195.  "liut  if  Swedenborg  was  expressly 
constructed  and  prepared  for  spirit-seeing,  the 
end  developed  itself  in  a  measure  side  by  side 
with  the  means,  which  is  also  a  law  of  things. 
"We  have  seen  that  in  his  boyhood  his  parents 
used  to  declare  that  angels  spoke  through  his 
mouth,  which  again  calls  to  mind  the  en- 
tranced breaths  of  prayer  that  he  commemo- 
rates at  this  period.  Much  later  on,  but 
before  his  theological  mission  commenced,  we 
find  him  intellectually  aware  that  heaven  might 
be  entered  by  the  sons  of  earth,  and,  as  he 
then  thought,  by  the  analytic  method  of 
science,  which  having  arrived  on  some  of  the 
peaks  of  truth,  would  introduce  us  to  those 
who  are  at  home  in  that  region,  and  enable  us 
to  revert  with  a  kind  of  spiritual  sight  to  the 
world  from  which  we  had  ascended.  lie  says 
on  this  head,  that  '  knowledge  unless  derived 
from  first  principles  is  but  a  beggarly  and 
palliative  science,  sensual  in  its  nature,  not 
derived  from  the  world  of  causes,  but  animal, 
and  without  reason  ;  that  to  explore  causes, 
we  must  ascend  into  infinity,  and  then  and 
thence  we  may  descend  to ,  effects,  when  we 
iiave  first  ascended  from  effects  by  the  analyt- 
ic way.  P^urthermore,  that  by  this  means  we 
may  become  rational  beings,  men,  angels,  and 
may  be  among  the  latter,  when  we  shall  have 
explored  truths,  and  when  we  are  in  them  : 
tJiat  this  is  the  way  to  heaven,  to  tlie  primeval 
state  of  man,  to  perfection.'  This  is  doubtless 
a  bold  interpretation  of  induction  and  deduc- 
tion, but  no  one  knew  better  than  Swedenborg 
in  his  day,  whither  real  methods  would  con- 
duct us.  It  only  concerns  us  however  now  to 
show,  that  he  was  conscious  of  a  possible  en- 
trance for  the  undei'standing  into  the  atmos- 
pheres of  the  higher  world,  and  that  he  con- 
ceived it  to  lie  in  true  ladders  of  doctrine 
framed  by  good  men  out  of  true  sciences. 

196.  "  Some  of  the  phenomena  connected 
with  this  period  of  Swedenborg's  life,  which  go 
further  to  show  his  previous  and  gradual  prep- 
aration for  his  high  mission,  we  find  thus  at- 
tested by  him  at  the  very  time  they  were 
happening.  The  Fourth  Part  of  the  Animal 
Kingdom  (a  MS.  written,  lor  the  most  part, 
as  it  would  appear,  during  1744)  aifords  the 
Ibllowing  proofs.  At  p.  S'2  of  this  work  he 
has  the  following  Observandum  :  '  According 
to  admonition  heard,  I  must  refer  to  my  philo- 
sophical Principia  .  .  .  and  it  has  been 
tok'  me  that  by  that  means  I  shall  be  enabled 
to  airect  my  flight  whithersoever  I  will.'    Twice 


also  in  the  same  work  he  notifies  that  he  is 
commanded  to  write  what  he  is  penning.  At 
p.  194  he  mentions  that  he  saw  a  representation 
of  a  certain  golden  key  that  he  was  to  carry, 
to  open  the  door  to  spiritual  things.  At  p. 
202  he  remarks  at  the  end  of  a  paragraph, 
that  '  on  account  of  what  is  there  written 
there  ha[)pened  to  him  wonderful  things  on 
the  night  between  the  first  and  second  of 
July ; '  and  he  adds  in  the  margin,  that  the 
matter  set  down  was  '  foretold  to  him  in  a 
wonderful  manner  on  that  occasion.'  Still 
farther  on  (p.  215)  he  again  refers  to  his  ex- 
ti'aordinary  dream  of  the  above  date. 

197.  "Lastly,  there  is  one  doctrine  that 
Swedenborg  held,  and  which  constitutes  an  im- 
mediate link  between  intellect  and  reality, 
possession  with  which  would  contribute  to  pre- 
dispose to  spiritual  experience ;  we  mean  the 
doctrine  of  Universal  Correspondency.  To 
this  great  intellectual  subjec-t  we  shall  have 
to  recur  in  the  sequel,  but  for  the  present  it 
suffices  to  observe,  that  it  imports  that  bodies 
are  the  generation  and  expression  of  souls  ;  ■ 
that  the  frame  of  the  natural  world  works, 
moves  and  rests  obediently  to  the  living  spir- 
itual world,  as  a  man's  face  to  the  mind  or 
spirit  within.  Now  this  plainly  makes  all 
things  into  signs  as  well  as  powers  ;  the  events 
of  nature  and  the  world  become  divine,  angel- 
ic, or  demoniac  messages,  and  the  smallest 
things,  as  well  as  the  greatest,  are  omens,  in- 
structions, warnings,  or  hopes."  —  Wilkinson's 
Biography,  pp.  77-86. 

198.  We  have  now  mentioned  all  that  we 
know  of  the  most  remarkable  {)resages  of  Swe- 
denborg's illumination.  Though  this  knowl- 
edge is  not  very  extensive,  yet  it  is  sufficient 
to  indicate  a  very  long  and  gradual  course 
of  preparation,  from  infancy  to  full  maturity, 
for  the  great  privileges  and  important  duties 
which  were  to  devolve  upon  him. 

199.  Of  the  circumstances  attending  the  an- 
nouncement to  him  of  his  heavenly  mission, 
we  have  no  account  in  the  works  which  he 
himself  published.  In  these  indeed,  he  alludes 
to  himself  as  seldom  as  possible. 

Opening  of  Swedenborg's  spiritual  Sight. 

200.  We  are  now  prepared  to  contemplate 
the  full  transition  of  this  remarkable  man. 
from  the  greatest  of  philosophers  to  the  sublime 
height  of  spiritual  vision  which  he  ultimately 
attained.  Throughout  his  life,  as  we  havi' 
hitherto  detailed  it,  we  have  seen  a  continual 
tendency  from  the  natural  to  the  spiritual,  and 
it  is  by  no  means  the  least  interesting  part  of 
his  experience,  to  see  how  gradually  and  sys 
tematically  he  was  prepared  by  Divine  Provi 
dence  for  his  wonderful  work.  There  would 
seem  to  be,  in  the  very  ascent  itself,  stej)  by 
step,  up  the  high  ladder  of  Trutn,  with  its  foot 
resting  on  the  solid  foundations  of  material 
nature,  and  those  too  in  the  deep  mines  and 
rudiments  of  the  Mineral  Kingdom,  passing 


52 


LIFE   AND   WHITINGS   OF  EMANUEL   SWEDENBORG. 


gradually  upwards  through  the  mysteries  of 
organic  nature,  to  the  human  soul  itself;  — 
there  would  seem  to  be,  in  such  an  ascent,  a 
testimony  of  that  God  who  formed,  fitted  and 
called  him,  to  his  truthful  and  glorious  mission. 
201.  "Although,  however,  this  opening  of 
the  spiritual  was  Swedenborg's  tendency  from 
the  first,  yet  plainly  he  never  anticipated 
either  the  manner  or  the  extent  of  it.  It 
would  seem  that  he  expected  the  kingdom  of 
God  to  come  upon  him  in  the  shape  of  clear 
principles  deduced  from  all  human  knowledge ; 
a  scientific  religion  resting  upon  nature  and 
revelation,  interpreted  by  analysis  and  synthe- 
sis, from  the  ground  of  a  pure  habit  and  a 
holy  life.  His  expectations  were  fulfilled,  not 
simply,  but  marvellously.  He  was  himself 
astonished  at  his  condition,  and  often  ex- 
pressed as  much.  '  I  never  thouglit,'  said  he, 
'  I  should  have  come  into  the  spiritual  state  in 
which  I  am,  but  the  Lord  had  prepared  me 
for  it,  in  order  to  reveal  the  spiritual  sense  of 
the  Word,  which  He  had  promised  in  the 
Prophets  and  the  Revelations.'  What  he 
thenceforth  claimed  to  have  received  and  to 
be  in  possession  of,  was  spiritual  sight,  spiritu- 
al illumination,  and  spiritual  powers  of  reason. 
And  certainly  in  turning  from  his  foregone 
life  to  that  which  now  occupies  us,  we  seem 
to  be  treating  of  another  person,  —  of  one  on 
whom  the  great  change  has  passed,  who  has 
tasted  the  blessings  of  death,  and  disburdened 
his  spiritual  part,  of  mundane  cares,  sciences 
and  philosophies.  The  spring  of  his  lofty 
flights  in  nature  sleeps  in  the  dust  beneath  his 
feet.  The  liberal  charm  of  his  rhetoric  is  put 
off,  never  to  be  resumed.  His  splendid  but 
unfinished  organon  is  never  to  be  used  again, 
but  its  wheel  and  essence  are  transferred  for 
other  applications.  It  is  a  clear  instance 
of  disembodiment  —  of  emancipation  from  a 
worldly  lifetime  ;  and  we  have  now  to  con- 
template Swedenborg,  still  a  mortal,  as  he  rose 
into  the  other  world.  From  that  elevation  he 
as  little  recurred  to  his  scientific  life,  though 
he  had  its  spirit  with  him,  as  a  freed  soul  to 
the  body  in  the  tomb:  he  only  possessed  it  in 
a  certain  high  memory,  which  offered  its  re- 
sult to  his  new  pursuits."  —  Wilkinson^s  Biog- 
raphy, pp.  73,  74. 

202.  We  give  the  particulars  which  now 
follow,  precisely  as  we  find  them,  leaving  to 
the  reader  perfect  freedom  to  interpret  them 
by  their  own  evidence.  The  simple  statement 
which  our  author  made  to  his  friend  Hartley 
respecting  his  new  and  "  holy  office,"  is  the  one 
which  he  was  accustomed  to  make  through  life. 

203.  "  I  have  been  called,"  says  he,  in  a 
letter  to  Dr.  Hartley,  dated  1769,  "to  a  holy 
office  by  tlie  Lord  himself,  who  has  most  gra- 
ciously manifested  himself  in  person  to  me, 
his  servant,  in  the  year  1743  ;  when  He 
opened  my  sight  to  the  view  of  the  spiritual 
world,  and  granted  me  the  privilege  of  con- 
versing with  spirits  and  angels,  which  I  enjoy 


to  this  day.  .  .  .  The  only  reason  of  my 
later  journeys  to  foreign  countries,  has  been 
the  desire  of  being  useful,  by  making  known 
the  secrets  intrusted  to  me." 

204.  Another  account  of  the  same  event 
has  been  related  by  M.  Robsahm,  who  inquired 
of  Swedenborg  where  and  how  his  revelations 
began.  "  I  was  in  London,"  said  Swedenborg, 
"  and  dined  late  at  my  usual  quarters,  where  I 
had  engaged  a  room,  in  which  at  pleasure  to 
prosecute  my  studies  in  natural  philosophy. 
I  was  hungry,  and  ate  with  great  appetite. 
Towards  the  end  of  the  meal  I  remarked  that 
a  kind  of  mist  spread  before  my  eyes,  and  I 
saw  the  floor  of  my  room  covered  with  hideous 
reptiles,  such  as  serpents,  toads  and  the  like. 
I  was  astonished,  having  all  my  wits  about 
me,  and  being  perfectly  conscious.  The  dark- 
ness attained  its  height  and  then  passed  away. 
I  now  saw  a  man  sitting  in  a  corner  of  the 
chamber.  As  I  had  thought  myself  entirely 
alone,  I  was  greatly  frightened  when  he  said 
to  me,  '  Eat  not  so  much  ! '  My  sight  again 
became  dim,  but  when  I  recovered  it  I  found 
myself  alone  in  my  room.  The  unexpected 
alarm  hastened  my  return  home.  I  did  not 
suffer  my  landlord  to  perceive  that  any  thing 
had  happened  ;  but  thought  it  over  attentively, 
and  was  not  able  to  attribute  it  to  chance,  or 
any  physical  cause.  I  went  home,  but  the 
following  night  the  same  man  appeared  to  me 
again.  I  was  this  time  not  at  all  alarmed.  - 
Tiie  man  said :  '  I  am  God,  the  Lord,  the 
Creator  and  Redeemer  of  the  world.  I  have 
chosen  thee  to  unfold  to  men  the  spiritual 
sense  of  the  Holy  Scriptuie.  I  will  myself 
dictate  to  thee  wiiat  thou  slialt  Avrite.'  The 
same  night  the  world  of  spirit;^,  hell  and  heav- 
en, were  convincingly  opened  to  me,  where  I 
found  many  persons  of  my  acquaintance  of  all 
conditions.  From  that  day  forth  I  gave  up 
all  worldly  learning,  and  labored  only  in  spir- 
itual things,  according  to  what  the  Lord  com- 
manded me  to  write.  Thereafter  the  Lord 
daily  opened  the  eyes  of  my  spirit,  to  see  in 
perfect  wakefulness  what  was  going  on  in  the 
other  world,  and  to  converse,  broad  awake, 
with  angels  and  spirits." 

205.  Dr.  Beyer  gives  a  third  narrative  of 
the  transaction.  "The  report,"  says  he,  "of 
the  Lord's  personally  appearing  before  the 
Assessor,  who  saw  Him  sitting  in  purple  and 
in  majestic  splendor  near  his  bed,  whilst  He 
gave  him  commission  what  to  do,  I  have  heard 
from  his  own  mouth,  wliilst  dining  with  him 
at  the  house  of  Dr.  Rosen,  where  I  saw,  for 
tlie  first  time,  the  venerable  old  man.  I  re- 
member to  have  asked  him  how  long  this  ap- 
pearance continued.  He  replied  that  it  lasted 
about  a  quarter  of  an  hour.  I  also  asked  him 
whether  the  vivid  splendor  did  not  pain  his 
eyes?  which  he  denied.  .  .  .  In  respect  to 
the  extraordinary  case  of  the  Lord  appearing 
to  him,  and  opening,  in  a  wonderful  marner, 
the  internal  and  spiritual  sight  of  His  servant, 


LIFE    AND   WRITINGS    OF    EMANUEL    SWEDENBORG. 


53 


so  as  to  enable  him  to  see  into  the  otlier  world, 
I  must  observe  that  this  opening  did  not  occur 
at  once,  but  by  degrees." 

2)6.  In  the  Diary,  vhe  same  event  appears 
to  be  related  as  follows  :  — 

^ji  Vision  by  Day,  concerning  those  wlio  are  de- 
voted to  the  i^able,  and  who  thus  indulge  the 
Flesh. 

In  the  middle  of  the  day,  at  dinner,  an  angel 
who  was  with  nie  conversed,  saying,  that  I  should 
not  indulge  the  belly  too  much  at  table.  Whilst 
he  was  with  me,  there  clearly  appeared  to  me,  as 
it  were,  a  vapor,  exuding  from  the  pores  of  the 
body,  lil<e  a  watery  vapor  [a  mist],  extremely  visible, 
which  fell  towards  the  earth  wliere  the  carpet  was, 
upon  which  the  vapor  being  collected,  was  changed 
into  various  little  worms,  which  being  collected 
under  the  table,  burnt  [or  flashed]  off  in  a  moment 
with  a  noise  or  sound.  Seeing  a  fiery  li<jlit  in 
tliis  vapor,  and  hearing  a  sound,  I  thouglit  that 
thus  all  the  worms  which  could  be  generated  from 
an  immoderate  appetite,  were  ejected  from  my 
body,  and  thus  burnt,  and  that  I  was  tlien  purified 
frjm  them.  Hence  it  could  be  concluded  [from 
these  representatives]  what  luxuries  and  similar 
things  carry  in  their  bosom.  —  S.  D.  397. 

207.  "  If  this  indeed  was  the  first  occasion 
of  Swedenborg's  open  intercoui'se  with  beings 
of  the  other  world,  it  would  strike  us  at  first  as 
unwortiiy  of  the  great  object  in  view.  And 
yet  when  we  consider  that  Swedenborg  must 
have  been  at  this  time  in  a  state  all  but  fully 
prepared  for  the  favor  which  was  to  be  grant- 
ed him — that  his  mind  must  have  very  near- 
ly attained  the  necessary  expansion,  purilica- 
tion,  and  elevation  —  that  he  had  already  felt 
and  perceived  many  signs  of  the  spiritual 
world  around  him,  and  yet  had  no  conception 
of  the  actual  presence  and  influence  of  spirits 
near  his  spirit  —  it  would  seem  that  what 
chiefly  remained  to  be  done,  was  to  show  him 
the  existence  of  his  spiritual  senses,  as  distinct 
from  and  superior  to  those  of  the  body.  And 
in  what  other  way  could  this  so  well  be  done, 
as  by  allowing  the  bodily  senses  to  replete 
themselves  even  to  gross  satiety,  and  by  thus 
enabling  the  spiritual  mind,  moved  by  Heav- 
enly influence,  to  revolt  from  them,  to  see 
them  in  their  grossness  with  their  downward 
tendencies,  and  to  open  its  unsealed  eyes  up- 
ward to  the  real  spiritual  influences  around  it? 
The  first  voice,  the  first  lesson  would  then  in- 
deed be  to  restrain  the  bodily  appetites  within 
their  proper  bounds  ;  but  the  knowledge  of 
their  subordinate  station  would  not  be  forgot- 
ten, and  thereafter  there  would  be  a  readiness 
to  perceive  and  understand  the  influence  of 
spirits  whenever  it  was  allowed."  —  HoharCs 
Life,  p.  69. 

208.  With  regard  to  this  circumstance  of 
the  personal  appearance  of  the  Lord  to  Swe- 
denborg, some  doubt  may  be  felt  in  the  nat- 
ural mind,  and  indeed,  in  many  minds  of  a 
superior  Christian  order,  from  the  supposed 
inconsistency  of  such  an  appearance  to  any 
mortal,  except  perhaps  to  the  patriarchs  and 
prophets,  and  to  the  immediate  disciples  and 


apostles  of  Christ.  But  may  not  the  occasion 
of  these  doubts  be  greatly,  if  not  entirely  re- 
moved, by  a  correct  understanding  of  wha*' 
Swedenborg  may  here  mean  ?  He  says  in- 
deed, in  several  ])laces,  both  in  his  letters  and 
in  his  published  works,  that  the  Lord  appeared 
to  him  in  person.  But  it  will  be  noted  that 
in  his  Diary,  above  (pioted,  it  is  said,  "  In  the 
middle  of  the  da}',  at  dinner,  an  aiiffel  sj)oke 
to  me,"  &c.  It  is  indeed  said,  by  Mr. 
Robsahm,  who  professes  to  have  had  the  ac- 
count from  Swedenborg's  own  mouth,  that 
this  same  man,  or  anyel,  appeared  again  the 
following  night,  and  announced  himself  as 
"  God,  the  Lord,  the  Creator  and  Redeemer 
of  the  world."  And  Dr.  Beyer,  also  another 
like  witness  from  '  Swedenborg  himself,  con- 
firms the  account  that  tlie  Lord  in  person  ap- 
peared to  him.  But  "  whether,"  (says  Hobart 
in  his  Life  of  Swedenborg,)  "  Robsahm  is 
correct  in  saying  that  this  was  the  '  same 
Man,'  and  on  the  '  following  night,'  we  doubt 
for  this  reason,  among  others,  that  in  the 
Diary,  the  Man  is  called  in  one  case  'a  spirit,' 
and  in  the  other  '  an  angel.'  " 

209.  Barrett,  in  his  Life  of  Swedenborg, 
makes  the  following  observations.  "  There  is 
an  account  given  of  Swedenborg's  first  illumi- 
nation or  introduction  into  the  spiritual  world, 
which  has  been  attached  to  the  prefaces  of 
some  of  the  early  translations  of  his  work. 
In  this  account  it  is  represented  that  his  il- 
lumination took  place  at  an  inn,  in  London, 
while  at  dinner.  But  there  is  no  mention 
made  of  this  circumstance  in  any  of  his 
writings,  and  it  has  been  ascertained  that  there 
never  was  any  a(!count  of  the  afiair  printed 
until  it  first  a[)[)eared  in  the  preface  to  a 
translation  in  French  of  the  treatise  on  Heaven 
and  Hell,  which  was  printed  many  years  after 
Swedenborg's  death.  Other  circumstances  rel- 
ative to  Swedenborg  are  told  in  the  same 
preface,  which  ar<i  distinctly  ascertained  to  be 
untrue.  This,  together  with  the  fact  that  the 
statement  first  api)eared  in  France,  where  lit- 
tle was  known  at  that  time  of  Swedenborg 
and  his  writings,  is  suliicient  to  weaken  its 
credibility.  But  there  is  a  general  impres- 
sion among  the  receivers  of  the  doctrines  of 
the  New  Church,  that  the  narrative,  as  there 
given,  is  in  itself  improbable,  and  that  although 
it  may  be  in  some  respects  true,  it  is  never- 
theless in  its  detail  incorrectly  stated."  —  Baf- 
rett's  Life,  pp.  39,  40. 

210.  From  the  whole,  whether  it  was  a 
spirit,  an  angel,  or  the  Lord  himself,  who  Jirst 
appeared  to  Swedenborg,  there  can  be  no 
doubt  of  his  meaning  in  after  and  repeated 
asseverations,  that  the  Lord  himself  appeared 
to  him,  and  called  him  to  his  holy  olhce.  His 
testimony  on  this  head  is  as  follows  :  — 

"Since  the  Lord  cannot  manifest  Himself  in 
person,  as  has  been  shown  just  above,  and  yet  He 
has  foretold  that  He  would  come  and  establish  a 
New  Church,  which  is  the  New  Jerusalem,  it  fol- 


51 


LITE   AXD   WRITINGS   OF  EMANUEL   SWEDENBORG. 


lows,  that  he  is  to  do  it  by  means  of  a  man,  who  is 
able  not  only  to  receive  the  doctrines  of  this 
church  with  his  understanding,  but  also  to  publish 
them  by  the  press.  That  the  Lord  has  manifested 
Himself  before  ir.e,  his  servant,  and  sent  me  on 
this  office,  and  that,  after  this,  he  opened  the  sight 
of  my  spirit,  a-nd  thus  let  me  into  the  spiritual 
world,  and  gave  me  to  sec  the  heavens  and  the 
hells,  and  also  to  speak  with  angels  and  spirits, 
and  this  now  continually  for  many  years,  I  testify 
in  truth,  and  also  that,  from  the  first  day  of  that 
call,  I  have  not  received  any  thing  which  pertains 
to  the  doctrines  of  that  church  from  any  angel, 
but  from  the  Lord  alone,  while  I  read  the  Word. 

"To  the  end  that  the  Lord  might  be  constantly 
present,  he  has  disclosed  to  me  the  spiritual  sense 
of  his  Word,  in  which  divine  truth  is  in  its  light, 
and  in  this  He  is  continually  present."  —  T.  C. 
R.,  779, 760. 

211.  Again,  in  his  letter  to  Dr.  Oettinger,  — 
"  I  can  sacredly  and  solemnly  declare,  that  the 

Lord  liimself  has  been  seen  of  me,  and  that  he 
has  sent  me  to  do  what  I  do,  and  for  such  purpose 
has  he  opened  and  enlightened  the  interior  part  of 
my  soul,  which  is  my  spirit,  so  that  I  can  see  what 
is  in  the  spiritual  world,  and  those  that  are  there- 
in ;  and  this  privilege  has  now  been  continued  to 
me  for  twenty-two  years.  But  in  the  present  state 
of  infidelity,  can  the  most  solemn  oath  make  sucli  a 
thing  credible,  or  to  be  believed  by  any  ?  Yet 
such  as  have  received  true  Christian  light  and  un- 
derstanding, will  be  convinced  of  the  truth  con- 
tained in  my  writings,  which  are  particularly  evi- 
dent in  the  book  of  the  Aporahjpsc  Revealed. 
Who,  indeed,  has  hitherto  known  any  thing  of 
consideration  of  the  true  spiritual  sense  and  mean- 
ing of  the  Word  of  God,  the  spiritual  world,  or  of 
heaven  and  hell ;  the  nature  of  tlie  life  of  man, 
and  the  state  of  souls  after  the  decease  of  the 
body  ?  Is  it  to  be  supposed,  that  these  and  other 
things  of  a  like  consequence  are  to  be  eternally 
hidden  from  Christians?"  —  Documents  concern- 
ing the  Lift  and  Character  of  Swedenborg,  p.  152. 

212.  But  suppose  that  at  first  this  appear- 
ance was  that  of  an  angel.  And  indeed,  sup- 
pose that  ever  afterwards,  it  was  the  Lord  in 
an  angel.  This  is  the  reflection  which  we 
wish  to  make :  and  it  is  here  that  the  first  and 
all  the  subsequent  accounts  of  such  appear- 
ance may  possibly  be  reconciled  together. 
Swedenborg  mai/  not  have  known,  at  first,  nor 
thought,  any  thing  to  the  contrary  that  it  was 
a  spirit  or  angel  who  appeared  to  him  :  for  it 
does  not  appear  that  he  was  yet  made  aware 
of  his  mission.  But  whether  he  did  or  not, 
and  whether  it  was  or  not,  we  are  not  at  all 
strenuous  to  make  out.  Let  him  tell  his  own 
story.  He  says,  in  his  letter  to  Dr.  Hartley, 
"  the  Lord  himself  manifested  himself  in  per- 
son to  him  in  1743;"  and  in  his  Diary,  which 
appears  to  have  reference  to  the  same  event, 
he  says  "an  angel"  and  "a  spirit  "  spake  to 
him.  Now  suppose  that  in  each  and  every 
instance  it  was  an  angelic  appearance.  Then 
the  accounts  may  be  perfectly  consistent,  for 
Swedenborg  invariably  says  that  this  is  the 
way  the  Lord  appeared  to  the  Patriarchs  and 
Prophets.  Take,  for  instance,  the  following 
passage  from  the  Arcana  Coelestia:  — 

213.  "The  Angel  of  Jehovah  is  sometimes  men- 


tioned in  the  Word,  and  every  where,  when  in  a  good 
sense,  represents  and  signifies  some  essential  ap- 
pertaining to  the  Lord,  and  proceeding  from  him  ; 
but  what  is  represented  and  signified  may  appear 
from  the  series.  There  were  angels  who  Avere 
sent  to  men,  and  who  also  spake  by  the  prophets, 
but  what  they  spake  was  not  from  the  angels,  but 
by  them  :  for  their  state  then  was,  that  they  knew 
no  otherwise  than  that  they  were  Jehovah,  that  is, 
the  Lord  :  nevertheless,  when  they  had  done  speak- 
ing, they  presently  returned  into  their  former 
state,  and  spake  as  from  tiiemselves.  This  was 
the  case  with  the  angels  who  spake  the  Word  of 
the  Lord ;  which  has  been  given  me  to  know  by 
much  experience  of  a  similar  kind  at  this  day  in 
the  other  life ;  concerning  which,  by  the  divine 
mercy  of  the  Lord,  we  shall  speak  hereafter.  This 
is  the  reason  that  the  angels  were  sometimes 
called  Jehovah  ;  as  was  evidently  the  case  with 
the  angel  who  appeared  to  Moses  in  the  bush,  of 
whom  it  is  thus  written,  '  The  angel  of  Jehovah 
appeared  unto  him  in  a  flame  of  fire  out  of  the 
midst  of  the  bush.  And  when  Jehovah  saw  that 
he  turned  aside  to  see,  God  called  unto  him  out  of 
the  midst  of  the  bush.  —  God  said  unto  Moses,  I 
am  that  1  am.  —  And  God  said  moreover  unto 
Moses,  Thus  shalt  tliou  say  unto  the  children  of 
Israel,  Jehovah  God  of  your  fathers  hath  sent  me 
unto  you'  (Exod.  iii.  2,  4,  14,  15);  from  which 
words  it  is  evident,  that  it  was  an  angel  who  ap- 
peared to  Moses  as  a  flame  in  the  bush,  and  that 
he  spake  as  Jehovah,  because  the  Lord,  or  Jeho- 
vah spake  by  him.  For,  in  order  that  man  may  be 
spoken  to  by  vocal  expressions,  which  are  articu- 
late sounds,  in  the  ultimates  of  nature,  the  Lord 
uses  the  ministry  of  angels,  by  filling  them  with 
the  divine,  and  by  laying  asleep  what  is  of  their 
own  proprium,  so  that  they  know  no  otherwise  tinm 
that  they  are  Jehovah :  thus  the  divine  of  Jehovah, 
which  is  in  the  supremes,  descends  into  the  lowest 
of  nature,  in  which  man  is  as  to  sight  and  hear- 
ing. Hence  it  may  appear  how  the  angels  spake 
by  the  prophets,  viz.,  that  the  Lord  liimself  spake, 
although  by  angels,  and  that  the  angels  did  not 
speak  at  all  from  themselves.  That  the  Word  is 
from  the  Lord,  appears  from  many  passages  ;  as  in 
Matthew:  'That  it  might  be  fulfilled  which  was 
spoken  of  the  Lord  by  the  prophet,  saying.  Be- 
hold, a  virgin  shall  bear  in  the  womb,  and  shall 
bring  forth  a  son '  (i.  22,  23) ;  besides  other  pas- 
sages. Because  the  Lord  speaks  by  angels  when 
he  speaks  with  man,  it  is  hence  that  he  is  through- 
out the  Word  called  an  angel :  and  then  by  an 
angel  is  signified,  as  was  said,  some  essential  ap- 
pertaining to  the  Lord,  and  proceeding  from  the 
Lord."  —  A.  C.  1925. 

214.  Such  is  Swedenborg's  invariable  teach- 
ing with  regard  to  the  appearance  of  the  Lord 
before  the  Incarnation.  Now,  whether  or 
not,  after  the  Incarnation,  He  Lad  power,  and 
did  really  exercise  it,  in  a '  personal  appear- 
ance to  Swedenborg,  out  of  an  angel,  is  a 
question  we  do  not  care  to  settle.  It  is 
well  known  that  the  particulars  of  His  first 
manifestation  to  him,  are  somewhat  involved 
in  obscurity.  We  only  make  these  sugges- 
tions as  to  the  manner  of  the  Lord's  appear- 
ance, both  for  the  purpose  of  reconciling  what 
may  otherwise  appear  as  somewhat  discrepant, 
and  to  remove  any  doubts  which  may  be  felt 
as  to  the  consistency  and  rationality  of  our 
authox-'s  claim.     We  have  seen,  according  to 


LIFE   AND    WRITINGS   OF   EMANUEL   SWEDENBORG. 


Swedenborg's  own  showing,  that  the  Lord 
might  a[)pear  to  him,  by  infilhng  an  angel 
with  His  spirit  and  presence.  This  is  both  a 
true  and  a  rational  doctrine  of  such  Theo- 
phanic  appearances. 

215.  AV'e  can  certainly  accord  to  Sweden- 
borg  as  high  a  manifestation  as  is  possible  to 
be  made  to  any  man.  Only  let  the  facts  be 
given,  and  let  every  reader  have  full  freedom 
iu  interpretation.     He  says  himself,  — 

"When  the  Lord  appears  in  heaven,  which  is 
often  the  case,  He  does  not  appear  encompassed 
with  his  sun,  but  in  angelic  form,  distinguished 
from  the  angels  by  the  Divine  beaming  through  his 
face :  for  He  is  not  there  in  person,  for  the  Lord 
in  person  is  constantly  surrounded  with  the  spirit- 
ual sun,  but  he  is  in  presence  by  aspect ;  for  in 
heaven  it  is  common  for  them  to  appear  as  present 
in  the  place  where  the  aspect  is  fired  or  terminated, 
although  it  be  very  far  from  the  place  where  they 
actually  are.  The  Lord  has  been  seen  by  me  out 
of  the  sun  [of  heaven],  in  an  angelic  form,  a  little 
beneath  tiie  sun's  altitude  ;  and  likewise  near  at 
hand  in  a  similar  form,  and  with  a  lucid  counte- 
nance ;  once,  also,  as  a  radiant  sunlight  in  the 
midst  of  the  angels."  —  H.  H.  V2\. 

216.  It  is  most  judiciously  observed  by 
Rich,  in  his  Biographical  Sketch,  —  "  No  one 
was  better  aware  than  Swedenborg  that  man 
cannot  see  the  Lord  as  He  really  is,  and  live, 
for  the  effulgence  of  His  Divine  Love  and 
Divine  Wisdom  is  such  that  it  would  be  like 
a  body  falling  into  the  sun:  even  the  angels, 
Aie  says,  are  veiled  with  a  thin  cloud  or  sphere, 
and  the  first  proceeding  of  the  divine  sun  is 
retained  in  radiant  belts  around  it  instead  of 
entering  heaven.  When  he  declares,  there- 
fore, that  the  Lord  has  manifested  Himself  to 
him,  he  is  far  from  presuming  to  claim  an  ir- 
reverent familiarity  with  the  high  and  lofty 
One  who  inhabiteth  eternity.  All  the  cir- 
cumstances attending  such  manifestation,  so 
iar  as  we  can  infer  them  from  his  doctrine  of 
the  Lord,  his  explanations  of  other  Theo- 
phanic  appearances,  and  the  few  particulars 
he  has  recorded  of  his  experience  in  this 
respect,  are  precisely  such  as  the  Scripture 
itself  warrants  ;  and  when  we  reflect  that  the 
Israelitish  Church  was  instituted  through  the 
medium  of  visions  and  Divine  appearances  ; 
and  the  lirst  Christian  Church  in  like  manner  ; 
it  will  a[)pear  no  more  than  reasonable  and 
consistent  that  any  subsequent  revelation 
should  receive  the  same  sanction,  or  spring 
from  a  like  source.  When  the  Lord  -was  in 
the  world  He  foretold  his  manifestation  at  a 
future  period,  —  at  the  consummation  of  the 
age,  or  order  of  things  then  commenced  ;  and 
all  the  evidence  of  Scripture  would  go  to 
ishow  tliat  the  new  age  was  to  begin  and  con- 
tinue its  course  in  open  vision."  —  pp.  1)5,  9G. 

217.  '•  The  public,  perhaps,  are  hardly  pre- 
pared to  admit  the  reality  of  visions  and  spir- 
itual associations  at  the  present  day,  though 
it  is  undeniable  that  some  of  the  phenomena 
oi  Clairvoyancj  a'e  sufficiently  remarkable ; 


while  it  is  admitted,  however,  that  extraor- 
dinary gifts  and  communications  were  en- 
joyed in  the  apostolic  age,  there  is  abundant 
evidence  that  they  have  never  absolutely 
ceased.  '  The  apostolical  fathers,  Barnabas, 
Clement,  and  Hernias,  (whose  writings  were 
reverenced  as  of  canonical  authority  for  four 
hundred  years,  and  were  read  together  with 
the  canonical  Scriptures  in  many  of  the 
churches),  confirm  the  truth  of  prophecy,  di- 
vine visions,  and  miraculous  gifts  continuing 
in  the  church  after  the  apostolical  age,  both  by 
their  testimony  and  experience ;  and  to  i)ass 
over  many  other  venerable  names,  (among 
whom  Tertullian  and  Origen  are  witnesses  to 
the  same  truth  afterwards),  Eusebius,  Cyprian, 
Lactantius,  still  lower  down,  declare  that 
extraordinary  divine  manifestations  were  not 
uncommon  in  their  days.  Cyprian  is  very 
express  on  this  subject,  praising  God  on  that 
behalf,  with  respect  to  himself,  to  divers  of 
the  clergy,  and  many  of  the  people,  using 
these  words  :  "  The  discipline  of  God  over  us 
never  ceases  by  night  and  by  day  to  correct 
and  reprove  ;  for  not  only  by  visions  of  the 
night,  but  also  by  day,  even  the  innocent  age 
of  children  among  us  is  filled  loith  the  Holy 
Spirit,  and  they  see,  and  hear,  and  speak  in 
ecstasy,  such  things  as  the  Lord  vouchsafes  to 
admonish  and  instruct  us  by:"  Epist.  1(5. 
Evidence  of  this  kind  might  be  multiplied  to 
volumes,  but  the  most  we  can  do  within  our 
present  limits  is  to  remind  the  reader  of  its 
existence  ;  and  that  such  visions  are  not  ex- 
ceptions to  the  true  order  of  human  life,  but 
proper  to  it.  Hence  even  the  gentile  patri- 
archs and  philosophers,  as  well  as  the  proph- 
ets, the  apostles,  and  the  fathers  of  the  Chris- 
tian Church,  have  had  their  eyes  opened  from 
time  to  time,  and  been  permitted  to  enjoy  a 
foretaste  of  immortal  life.  '  Where  there  is 
no  vision,'  says  the  Word,  '  The  people  per- 
ish.' And  therefore  it  is  promised  in  Joel 
that  the  Lord's  Spirit  shall  be  upon  all  flesh 
in  the  latter  days :  '  Your  sons  and  your 
daughters  shall  prophesy,  your  old  men  sliall 
dream  dreams,  your  young  men  shall  see 
visions.  And  also  upon  the  servants  and 
upon  the  handmaids  in  those  days  will  I  pour 
out  my  spirit.' 

218.  "  For  much  of  the  prevailing  scepticism 
the  church  herself  is  primarily  to  blame,  hav- 
ing provoked  the  enmity  of  the  natural  man 
by  opjjosing  unscriptural  and  irrational  doc- 
trines to  the  development  of  human  under- 
standing. It  is  obvious,  for  example,  that  the 
doctrine  of  the  resurrection  of  the  natural 
body,  has  a  tendency  to  bring  her  creed  into 
immediate  competition  with  experimental  phi- 
losophy ;  when  it  should  rather  be  reserved 
to  lead  the  understanding  and  the  will  where 
science  fails  both,  and  to  command  the  sub- 
jects of  human  controversy  from  a  purer 
sphere.  But  the  church  is  sceptical  too. 
There  is  as  much  unbelief  amongst  the  clergy 


56 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


as,  number  for  number,  in  any  class  of  the 
community  whatever.  Tliey  have  no  faith  in 
vision  because  they  have  no  faitli  in  man's 
spiritual  life ;  they  have  no  faith  in  spiritual 
life  because  they  have  no  knowledge  of  the 
soul ;  and  the  proof  of  this  is  seen  in  the 
tenacity  with  which  they  cling  to  the  resur- 
rection of  the  body  at  some  future  period, 
instead  of  recognizing  the  lesson  contained 
in  the  divine  promise  to  the  repentant  male- 
factor, '■This  day  thou  shalt  be  with  me  in 
Paradise,'  and  the  plain  declaration  that  God 
is  not  the  God  of  the  dead  but  of  the  living. 
We  say  the  clergy  as  a  body  are  totally  desti- 
tute of  that  earnest,  consistent,  and  practical 
faith  in  the  reality  of  the  other  life  which 
ought  to  distinguish  the  ministers  of  the  Gos- 
pel, and  we  ground  this  observation,  —  not  on 
their  indilFerence  to  Swedenborg's  disclosures, 
—  though  it  is  a  sad  reflection,  —  but  on  the 
absolute  erasure  of  the  state  of  vision  from 
tlieir  credenda.  Well  may  the  poet,  after 
glancing  at  the  times  '  when  angels  looked 
through  human  eyes,'  and  even  little  children, 
as  Cyprian  bears  witness,  were  filled  with  the 
Holy  Spirit,  and  saw,  and  heard,  and  s^xtke  in 
ecstasy,  well  may  he  sadly  exclaim  — 

'  But  changed,  alas,  is  nature  now, 
Her  soul  is  bound  in  chains  ; 
And  in  her  heart,  and  on  her  brow, 
Perpetual  darkness  reigns. 
The  beaming  eyes  of  God  no  more 
Their  gladdening  influence  shed, 
And  there,  where  angels  shone  before, 
Are  dull,  dark  clouds  instead. 
And  should  a  gleam  of  heaven  appear 
Before  faith's  anxious  sight,  — 
And  should  angelic  music  here 
Fall  lightly  on  the  listening  ear, 
'Tis  deemed  delusion  quite. 
And  should  a  smile  from  God  again 
To  praying  saint  be  given,  — 
Full  of  benignity,  as  when 
Of  old.  He  smiled,  —  the  bigot's  pen, 
Spurns  such  idea  of  heaven ! '  " 

RicKs  Sketch,  pp.  83-85. 

But  we  must  not  detain  the  reader  from  the 
immediate  subject  of  this  memoir. 

219.  There  has  been  some  confusion  as  to 
the  year  in  which  Swedenborg's  open  inter- 
course with  spirits  commenced ;  it  is  called  by 
several  authorities,  1743,  but  it  is  now  gener- 
ally thought  to  be  1745,  while  he  was  in  Lon- 
don. In  the  Adversaria  and  Diary,  the  mid- 
dle of  April  1745  is  frequently  indicated  as 
the  date  of  the  commencement  of  this  inter- 
course. From  this  time,  with  the  exception 
of  a  month  not  long  after,  while  he  was  trav- 
elling, the  intercourse  continued  daily  for 
about  twenty-seven  years.  At  first  the  visions 
occurred  mostly  in  the  evening  and  early 
morning,  but  afterwards  they  grew  more  fre- 
quent or  of  longer  continuance. 

Swedenborg's  Divine  Call. 

220.  Respecting  the  reasons  for  Sweden- 
borg's "  call,'   we  give  them  in  his  own  words. 


''  I  was  once  asked,"  he  says,  "  how  I,  a  philoso- 
pher, became  a  theologian.  My  reply  was : 
In  the  same  way  that  fishermen  became  the 
disciples  and  apostles  of  the  Lord.  And  I 
added,  that  I,  too,  from  early  youth  had  heen  a 
spiritual  fisherman.  On  this,  my  inquirer 
asked  what  I  meant  by  a  spiritual  fisherman. 
To  which  I  answered,  that  a  fisherman  in  the 
spiritual  sense  of  the  Word,  signifies  one  who 
rationally  investigates  and  teaches  natural 
truths,  and  afterwards  spiritual  truths.  .  .  . 
My  interrogator  then  said :  Now  I  can  under- 
stand why  the  Lord  chose  fishermen  for  dis- 
ciples ;  and  therefore  I  do  not  wonder  that  he 
has  also  chosen  you ;  since,  as  you  observed,, 
you  were  from  eaidy  youth  a  fisherman  in  a 
spiritual  sense,  or  an  investigator  of  natural 
truths  ;  and  the  reason  that  you  are  now  an 
investigator  of  spiritual  truths,  is,  because  the 
latter  are  founded  upon  the  former.  .  .  .  At 
last  he  said :  Since  you  have  become  a  divine, 
what  is  your  system  of  divinity?  These  are 
its  two  principles,  said  I,  that  God  is  one, 
and  that  there  is  a  conjunction  of  char- 
ity AND  faith.  He  replied,  Wlio  denies 
these  principles  ?  I  rejoined,  the  divinity  of 
the  present  day,  when  inwardly  examined." 

221.  "Every  one  (says  Swedenborg,  in  a 
letter  to  Dr.  Oettinger)  is  morally  educated 
and  spiritually  regenerated  by  the  Lord,  by 
being  led  from  what  is  natural  to  what  is  spir- 
itual. Moreover,  the  Lord  has  given  unto 
me  a  love  of  spiritual  truth,  that  is  to  say,  not 
with  any  view  to  honor  or  profit,  but  merely 
for  the  sake  of  truth  itself;  for  every  one  who 
loves  truth,  merely  for  the  sake  of  truth,  sees 
it  from  the  Lord,  the  Lord  being  the  way  and 
the  truth.  See  John  xiv.  6.  But  he  who 
professes  the  love  of  truth  for  the  sake  of 
honor  or  gain,  sees  truth  from  his  own  self- 
hood, and  to  see  from  one's  self,  is  to  see  fal- 
sity. The  confirmation  of  falsehood  shuts 
the  church,  but  a  rational  confirmation  of  truth 
opens  it ;  what  man  can  otherwise  compre- 
hend spiritual  things,  which  enter  into  the  un- 
derstanding? The  doctrinal  notion  received 
in  the  protestant  church,  viz.,  that  in  theo- 
logical matters,  reason  should  be  held  captive 
under  obedience  to  faith,  locks  up  the  church  ; 
what  can  open  it,  but  an  undei'standing  en- 
lightened by  the  Lord  ? 

222.  "The  character  of  Swedenborg's  illu- 
mination cannot,  perhaps,  in  the  present  state 
of  the  church,  be  fully  understood.  He  ac- 
knowledges himself  to  have  been  but  a  mere 
secYant  of  the  Lord  in  all  he  wrote.  But  in  all 
that  he  has  written  his  rational  principle  was 
operative  and  instrumental  in  giving  form  to 
the  truths  which  were  revealed  through  him  : 
whereas  the  prophets,  according  to  his  ac- 
count, wrote  what  was  dictated  to  them,  and 
received  and  conveyed  truths  to  the  world 
without  understanding  their  import ;  what 
they  communicated  passed  not  through  their 
internal    but   tlirough   their    external   minds- 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


57 


Hence  their  writings  did  not  belong  to  them 
—  made  no  part  of  them  —  but  proceeded  im- 
mediately from  the  Lord,  and  were  infinitely 
holy.  But  to  the  writers  themselves  no  holi- 
ness is  to  be  attached. 

223.  "  It  is  difficult,  for  those  who  do  not 
reflect  deeply,  to  separate  in  their  minds  the 
sanctity  of  the  Word  from  the  persons  named 
in  it,  and  from  the  persons  who,  by  dictation, 
wrote  it ;  but  this  is  easily  done  when  the  s])irit- 
ual  and  divine  sense  of  the  Word  is  received 
and  understood.  From  this  view  of  the  subject 
it  may  ai){)ear,  that  Swedenborg's  writings  bear 
no  comparison  with  the  Word  or  Sacred  Scrip- 
tures, as  the  former  are  finite  and  the  latter 
infinite  :  also,  that  Swedenborg's  position  was 
entirely  different  from  that  of  the  prophets, 
as  the  former  received  revealed  truths  into 
his  rational  principle  and  communicated  them 
to  the  world,  having  an  understanding  of  their 
meaning  and  quality;  while  the  latter  received 
and  communicated  Divine  Truth,  of  the  quali- 
ty and  import  of  which  they  were  almost  en- 
tirely ignorant.  Spiritual  truths  appeared  to 
the  latter  miraculous,  to  the  former,  as  above 
miracles-  But  concerning  the  difference  of 
illumination  between  Swedenborg  and  the 
prophets,  evangelists,  &;c.,  and  more  particu- 
larly the  men  of  the  most  ancient  churcli,  a 
better  idea  may  be  had  in  an  extract  from  his 
diary  on  the  subject  of  miracles  :  — 

' '  Instead  of  miracles  there  has  taken  place  at 
the  present  day  an  open  manifestation  of  the  Lord 
Himself,  an  intromission  into  the  spiritual  world, 
and  with  it  illumination  by  immediate  light  from 
the  Lord  in  whatever  relates  to  the  interior  things 
of  the  church,  but  principally  an  opening  of  the 
spiritual  sense  of  the  Word,  in  which  the  Lord  is 
present  in  his  own  Divine  Light.  These  revela- 
tions are  not  miracles,  because  every  man  as  to 
his  spirit  is  in  the  spiritual  world,  without  separa- 
tion from  his  body  in  the  natural  world.  As  to 
myself,  indeed,  my  presence  in  the  spiritual  world 
is  attended  with  a  certain  separation,  but  only  as 
to  the  intellectual  part  of  my  mind,  not  as  to  the 
will  part.  This  manifestation  of  the  Lord,  and 
intromission  into  the  spiritual  world,  is  more  ex- 
cellent than  all  miracles ;  but  it  has  not  been 
granted  to  any  one  since  the  creation  of  the  world 
05  it  has  been  to  me.  The  men  of  the  golden 
age  indeed  conversed  with  angels  ;  but  it  was  not 
granted  to  them  to  be  in  any  other  light  than  what 
is  natural.  To  me,  however,  it  has  been  granted 
to  be  in  both  spiritual  and  natural  light  at  the 
same  time  ;  and  hereby  I  have  been  privileged  to 
see  the  wonderful  things  of  heaven,  to  be  in  com- 
pany with  angels,  just  as  I  am  with  men,  and  at 
the  same  time  to  pursue  truths  in  the  light  of 
truth,  and  thus  to  perceive  and  be  gifted  with 
them,  consequently  to  be  led  by  the  Lord.' " 

22-4.  In  the  letter  to  Dr.  Oettinger,  above 
referred  to,  he  says  —  "  To  your  interrogation, 
Whether  there  is  occasion  for  ani/  siffn  that  I 
am  sent  by  the  Lord  to  do  what  I  do?  1  an 
swer,  that  at  this  day  no  signs  or  miracles  will  . 
be  given,  because  they  compel  only  an  exter- 
nal belief,  but  do  not  convince  the  internal. 
What  did  the  miracles  avail  in  Egypt,  or 
among  the  Jewish  nation,  who  nevertheless 
8 


crucified  the  Lord  ?  So,  if  the  Lord  was  to 
appear  now  in  the  sky,  attended  with  angels  and 
trumpets,  it  would  have  no  other  effect  than 
it  had  then.  See  Luke  xvi.  29-3L  The 
sign  given  at  this  day,  will  be  an  illustration^ 
and  thence  a  knoivledge  and  reception  of  the 
truths  of  the  New  Church :  some  speaking  il- 
lustration of  certain  persons  may  likewise  take 
place  ;  this  works  more  effectually  than  mira- 
cles :  yet  one  token  may  perhaps  still  he  given." 

First  Preparations  for  his  new  Mission. 

225.  After  having  been  "  called  to  a  holy- 
office  by  the  Lord  himself,"  Swedenborg  at  once 
girded  himself  to  the  work  of  his  new  commis- 
sion. Negatively,  he  had  already  one  im- 
portant qualification  for  it,  he  had  read  no 
dogmatic  or  systematic  theology,  and  had, 
therefore,  in  a  large,  but  measurable  degree, 
none  of  its  "  unfounded  opinions  and  inven- 
tions "  in  his  mind  to  be  extirpated.  There 
are,  however,  evidences  in  his  Diary,  that  he 
had  some  opinions  belonging  to  the  crude  the- 
ology of  his  day,  which  he  successively  got 
rid  of.  But  now,  after  the  divine  call  which 
he  had  received,  he  a])plied  himself  to  the 
task  of  preparation  in  right  earnest.  He  learnt 
the  Hebrew  language,  and  read  over  the  Word 
of  God  many  times,  studying  its  principal  cor- 
respondences, and  was  thereby  enabled  to 
receive  instruction  from  the  Lord,  who  is  in 
the  Word.  At  once  also  he  began  to  commit 
his  studies  to  paper,  thinking  out  the  extent 
of  his  immense  theme  in  the  act  of  writing. 
"  Of  the  continued  character  of  these  studies, 
we  have  before  us  a  stupendous  record,  in  the 
manuscripts  which  he  left  on  the  books  of 
the  Old  Testament,  and  which  show  an  un- 
wearied power,  and  a  gradually  brightening 
intelligence  on  the  scope  and  spirit  of  the 
Bible.  It  was  by  slow  degrees  that  he  rose 
from  his  previous  conceptions  to  the  new  devel- 
opment that  we  find  in  his  next  publication  : 
his  earlier  manuscripts  being  in  some  measure 
a  continuation  of  the  psychological  and  intel- 
lectual system  that  appears  in  the  Worship 
and  Love  of  God.  Plis  spiritual  experiences 
also  in  the  first  instance  partook  somewhat  of 
that  thinness  which  we  have  noted  as  peculiar 
in  the  last-mentioned  work  :  he  still  regarded 
spirits  as  minds  and  intelligences  appearing 
under  human  forms  ;  he  heard  their  s[)iritual 
voices,  and  saw  them  as  it  were  in  ethereal 
outline,  not  being  yet  opened  to  regard  them 
as  our  only  acquaintances,  —  men  and  women. 
However  his  ^Irft'ersarja,  from  wdiich  we  gather 
these  particulars,  are  in  truth  a  marvellous 
series  of  cogitations,  and  setting  his  own  works 
aside  we  know  not  with  what  commentaries 
they  ax"e  comparable  for  unfolding  the  spiritual 
aspect  of  the  Holy  Scriptures,  and  the  subjec- 
tive philosophy  of  the  human  mind. 

22G.  "His  personal  history  at  this  date  is 
scanty,  and  almost  conjectural.  He  resided 
in    Loudon     (probably    with    Brockmer,    in 


58 


LIFE    AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


Fetter  Lane)  until  the  beginning  of  July, 
1745,  wlien  lie  took  ship  to  Sweden,  arriving 
thither  after  a  passage  of  more  than  a  month, 
on  the  seventh  of  August.  During  the  voyage 
his  spiritual  intercourse  was  suspended  ;  per- 
haps at  this  period,  the  sea  was  not  so  favor- 
able for  it  as  the  land.  He  remained  in  Swe- 
den in  174G,  and  in  the  earlier  part  of  1747 
also. 

227.  "He  had  now  entered  upon  a  vocation 
which  no  longer  permitted  him  to  discliarge 
the  functions  of  his  office  as  Assessor  of  the 
Board  of  Mines,  and  in  1747  he  asked  and 
obtained  permission  of  King  Frederic  to  re- 
tire from  it.  His  petition  to  his  Majesty 
contained  also  two  other  requests,  namely, 
that  he  might  enjoy  during  life,  as  a  retiring 
pension,  one  half  of  the  salary  attached  to 
the  Assessorship  :  and  that  his  retii'ement  from 
the  office  might  not  be  accompanied  by  any 
addition  to  his  rank  or  title.  He  gives  his 
motives  in  the  transaction  in  his  own  modest 
way.  '  My  sole  view  in  this  resignation,' 
says  he,  '  was  that  I  might  be  more  at  liberty 
to  devote  myself  to  that  new  function  to  which 
the  Lord  had  called  me.  On  resigning  my 
office,  a  higlier  degree  of  rank  was  offered  me, 
but  this  I  declined,  lest  it  should  be  the  occa- 
sion of  inspiring  me  with  pride.'  The  king 
granted  his  desires,  but  in  consideration  of  his 
services  of  31  years,  continued  to  him  the 
whole  salary  of  his  late  office :  a  proof  of  the 
esteem  in  which  he  was  held  in  Sweden. 

228.  '*  We  presume  that  he  made  this  last 
voyage  to  Sweden  for  the  purpose  of  obtain- 
ing his  dismissal  from  the  Assessorship,  which 
when  he  had  procured,  he  again  repaired  to 
London  in  1747,  and  wrote  out  the  first  volume 
of  the  Arcana  Coelestia  for  the  press,  to  which 
John  Lewis  was  '  eye  witness.'  This  was 
published  about  the  middle  of  1749.  At  the 
beginning  of  1750  he  was  out  of  England, 
probably  in  Sweden,  for  he  sent  the  MS.  of 
the  second  volume  of  the  Arcana  from  abroad 
to  London  to  be  printed.  He  was  certainly 
in  his  own  country  in  1751,  when  we  meet 
him  at  the  funeral  of  his  old  coadjutor,  Pol- 
heim,  an  occasion  on  wdiich  he  saw  both  sides 
of  his  friend's  grave.  We  quote  from  his 
Diary  (commenced  about  1747)  the  record  of 
the  burial. 

229.  "  '  Polheim,'  says  he, '  died  on  Monday, 
and  spoke  with  me  on  Thursday.  I  was  invited 
to  the  funeral.  He  saw  the  hearse,  the  at- 
tendants, and  the  whole  procession.  He  also 
saw  them  let  down  the  coffin  into  the  grave, 
and  conversed  with  me  while  it  was  going  on. 
asking  me  why  they  buried  him  when  he  was 
alive?  And  when  the  priest  pronounced  that 
he  would  rise  again  at  tlie  day  of  judgment, 
he  asked  why  this  w^as,  when  he  had  risen 
already.  He  wondered  that  such  a  belief 
should  obtain,  considering  that  he  was  even 
now  alive ;  he  also  wondered  at  the  belief  in 
the    resurrection    of    the    body,  for  he    said 


that  he  felt  he  was   in   the   body ;  with  other 
remarks.' 

The  Arcana  Coelestia. 

230.  "  From  1749  to  1756  appeared  his  great 
work,  the  Arcana  Coelestia,*  in  eight  volumes 
4to.,  containing,  in  10,837  paragraphs,  an  ex- 
position of  the  spiritual  sense  of  the  books  of 
Genesis  and  Exodus.  This  work  was  pub- 
lished in  London,  volume  by  volume,  the 
second  being  issued  in  numbers,  with  an  Eng- 
lish version,  said  to  be  executed  by  one  Mar- 
chant.  Swedenborg's  publisher,  John  Lewis 
before  mentioned,  has  left  some  notice  of  him 
at  this  time.  He  says  that,  though  he  is 
'  positively  forbid  to  discover  the  author's 
name,'  yet  he  hopes  to  be  excused  for  men- 
tioning '  his  benign  and  generous  qualities.' 
He  '  avers  that  this  gentleman,  with  indefat- 
igable pains  and  labor,  spent  one  whole  year 
in  studying  and  writing  the  first  volume  of 
the  Arcana,  was  at  the  expense  of  £200  to 
print  it,  and  advanced  £200  more  for  the  print- 
ing of  the  second ;  and  when  he  had  done 
this,  he  gave  express  orders  that  all  the  money 
that  should  arise  in  the  sale,  should  be  given 
towards  the  charge  of  the  Propagation  of  the 
Gospel.  He  is  so  far  from  desiring  to  make 
a  gain  of  his  labors,  that  he  will  not  receive 
one  farthing  back  of  the  £400  he  hath  ex- 
pended ;  and  for  that  reason  his  works  will 
come  exceedingly  cheap    to    the    public'  "  — 

Wilkinson's  Biogrcvplty,  pp.  88-91. 

231.  "The  Arcana  opens  at  once  with  a  dis- 
play of  the  spiritual  sense  contained  in  every 
clause  of  the  vScripture,  and  the  writer  is  soon 
lost  to  us  behind  his  subject. "  In  the  Adver- 
saria, and  this  more  particularly  at  the  begin- 
ning, we  see  the  philosopher  reasoning  on  the 
Bible,  though  he  gradually  disappears  as  the 
figurative  meaning  comes  out  in  stronger  re- 
lief. It  is  invaluable,  however,  as  a  general 
survey  of  historical  representation  in  the 
books  of  Moses,  and  of  the  connection  of  its 
chai'acters  and  circumstances  with  the  then 
future  Church :  it  may  be  regarded  as  the 
canvas,  prepared  with  the  ground  colors,  so 
to  speak,  on  which  the  mystic  tableau  of  the 
Arcana  has  been  painted  ;  but  here  and  there 
some  outline  has  been  traced  which  the  author 
saw  reason  to  reject  when  he  had  considered 
the  ensemble,  from  a  high  point  of  view.  To 
prevent  any  misapprehension,  it  may  be  well 
to  state  explicitly  that  Swedenborg  was  not 
suddenly  transformed  into  an  infallible  teacher. 
As  a  child  of  the  Lutheran  church,  and  the  son 
of  a  Prelate,  it  is  only  rational  to  suppose 
that  his  mind  was  preoccupied  by  the  general 
tenets  of  that  religion,  notwithstanding  his 
having  been  prohibited  reading  dogmatic  and 
systematic  Theology  in  his   youth  (see  p.  5). 


*  Arcaiia  Coelestia.  The  Heavenly  Arcana  which  are  con- 
tained in  tlie  Holy  Scriptures,  or  Word  of  the  Lord,  Unfolded, 
beginning  with  the  Book  of  Genesis.  Together  with  Wonderful 
Things  seen  in  the  World  of  Spirits  and  in  the  Heaven  of 
Angels. 


LIFE   AND   WRITINGS    OF   EMANUEL   SWEDENBORG. 


59 


Thus  the  current  opinion  concerning  a  trinity 
of  persons,  and  the  eternal  Sonship  is  noticed 
with  approbation  in  the  Adversaria,  hut  it  is 
mimjled  with  repeated  evidence,  as  the  work 
proceeds,  that  Sicedenborg  teas  gradually  re- 
ceiving illustration  on  this  momentous  subject; 
and  it  is  probable  that  the  complete  illuniina- 
tLon  of  his  mind  in  regard  to  it  was  the  im- 
mediate cause  of  his  laying  the  work  aside 
and  beginning  anew.  So  far  as  actual  Cor- 
respondences are  introduced  into  the  Adver- 
saria in  explanation  of  the  spiritual  sense  of 
the  Word,  it  may  be  considered  as  comple- 
mentary, though  sul)ordinate,  to  the  Arcana  ; 
and  even  when  its  notes  are  not  the  same  (in 
a  lower  key),  they  will  be  found  to  make  a 
chord  with  those  of  the  latter  work. 

232.  "  The  necessity  of  some  human  being 
having  his  spiritual  eyes  opened  before  the 
Word  could  be  explained  as  to  its  spiritual  con- 
tents, must  appear  self-evident  to  those  who 
honestly  investigate  the  interpretation  given 
by  Swedenborg,  and  especially  in  his  own 
words ;  there  being  as  much  diiFerence  be- 
tween his  works  and  any  description  or  sum- 
mary that  coukl  be  given  of  them,  as  between 
tlie  Scripture  and  the  writings  intended  to 
recommend  it.  Equally  clear  is  the  neces- 
sity of  the  instrument  of  such  a  revelation 
being  deeply  read  in  all  human  learning,  and 
skilled  in  philosophy,  as  well  as  a  child  of 
genius,  and  a  man  of  the  most  heavenly  dispo- 
sition ;  for  without  these  qualitiqations  it 
would  have  been  impossible  to  reduce  the 
elements  of  the  spiritual  sense  into  such  a  di- 
gest as  could  be  expressed  in  natural  language. 
For  the  Spiritual  Sense  of  Scripture  is  not 
that  which  breaks  forth  as  light  out  of  the 
literal  sense,  while  a  person  is  studying  or  ex- 
plaining the  Word,  with  a  view  to  establish 
some  particular  tenet  of  the  Church  (T.  C. 
K.  194),  this  kind  of  illustration  being  always 
variable  with  the  state  of  the  reader  who  is 
the  subject  of  it ;  but  it  consists  in  a  complete 
order  or  chain  of  truths  adapted  to  the  spirit- 
ual loves  and  perceptions  of  the  human  mind, 
and  connected  by  analogy  and  correspondence 
with  natural  things.  The  transformation  of 
the  literal  sense,  therefore,  develops  the 
spiritual  sense  according  to  fixed  laws  :  the 
latter  has  its  grammar  as  well  as  the  former, 
and  its  elements  may  be  acquired  like  those 
of  a  foreign  language  by  any  one  disposed  to 
the  task.  Every  word  has  its  equivalent,  and 
every  idea  its  prototype  ;  these,  too,  being  the 
same  for  all  the  various  portions  of  the  Word, 
however  distant  the  times  when  they  were 
written.  This  system  of  analogy  is  also  in 
perfect  sequence  throughout,  and  is  of  such  a 
nature  as  to  be  contemplated  interiorly  by 
spirits  and  angels,  while  men  in  the  world  are 
meditating  on  the  letter.  On  this  account  the 
inspired  Word  is  uniformly  described  by  Swe- 
denbtrg  as  the  means  of  conjunction  between 


heaven  and  earth,  or  between  the  invisible 
and  visible  Church." — RicJis  Sketch,  pp. 
104-7. 

233.  "The  author  professes  to  have  derived 
the  whole  of  the  Arcana  from  direct  rational 
illumination  by  the  Lord  ;  no  spirit  and  no 
angel  had  infused  its  supernatural  knowle<1ge. 
but  it  proceeded  directly  from  the  Almighty 
himself.  As,  however,  it  was  an  intellectual 
light  by  which  the  Most  High  communicated 
himself  to  Swedeiiborg's  imderstanding,  and 
through  that  to  his  spiritually-opened  senses, 
so  it  comes  to  be  judged  and  apprehended  by 
the  human  understanding,  and  is  freely  placed 
before  the  rational  powers.  No  man,  accord- 
ing to  Swedenborg,  is  bound  to  receive  it  on 
his  ipse  dixit,  but  he  is  to  examine  it,  and  de- 
cide according  to  intrinsic  evidence. 

234.  "  The  work  runs  in  two  parallel  streams ; 
there  is  on  the  one  hand  a  series  of  scriptural 
interpretations  unlocking  the  letter  of  the 
Word  into  truths  pertaining  to  the  Lord  and 
the  inner  man  ;  there  is  on  the  other  a  narra- 
tive interjected  between  the  chapters  of  the 
former,  and  embracing  a  description  of  the 
wonders  of  the  other  life.  We  must  give  to 
these  two  departments  a  separate  considera- 
tion. 

235.  "  For  the  first,  the  position  of  the  Bible 
is  defined  as  the  Word  of  the  Lord,  and  the 
nature  of  biblical  evidences  is  thereby  deter- 
mined. If  it  be  the  book  and  message  of  the 
Infinite,  its  proper  attestations  are  its  intrinsic 
divinity  ;  its  wisdom  and  its  love  ;  its  adapta- 
tion to  man  as  a  religious  being  in  all  time 
and  place,  and  in  all  states  of  existence ;  in  a 
word,  it  must  contain  details,  infinite  in  every 
way,  and  connecting  every  possible  state  of 
the  soul  with  the  Fountain  of  blessings.  This 
profound  creed  respecting  the  Word,  is  the 
postulate  of  Swedenborg's  Arcana,  to  be 
proved  in  the  sequel  by  the  showing  of  the 
w^ork  itself. 

236.  "  The  method  whereby  the  Word  is  un- 
folded is  called  in  general  the  science  of  cor- 
respondences. If  there  be  unity  in  the  crea- 
tion, then  is  the  whole  one  coherent  plan,  be- 
ginning from  God,  and  ending  in  God.  If 
there  be  order,  then  is  there  a  hierarchy  of 
natures,  whereof  the  highest  are  first  prwluced, 
and  nearest  to  their  source ;  the  second  crea- 
tures standing  next  to  the  first,  and  the  third 
to  the  second  :  each  being  jilaced  between  those 
which  are  next  of  kin  to  it  above  and  below. 
If  there  be  life  and  movement,  then  the  action 
must  pass  in  the  before-mentioned  order,  and 
each  new  mean,  as  it  is  produced,  will  engen- 
der the  means  of  representing  and  carrying 
itself  out  in  another  and  a  farther  sj)here. 
These  are  our  needful  thoughts  of  every  con- 
sistent work,  and  the  perfection  of  the  work  is 
in  proportion  to  the  strictness  with  which  the 
above  conditions  are  realized.  Let  the  reader 
apply  the  case  to  any  thing  which  he  himself 


60 


LITE  AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


does,  and  he  will  discover  that  the  unity  of 
his  result  contains  and  depends  upon  these  par- 
ticulars. 

237.  "  But  nature  is  the  work  of  God,  and 
the  Word  is  the  speech  of  God,  and  the  speech 
is  in  like  manner  a  work.  The  Word  there- 
fore involves  the  above  substantial  laws.  In 
its  innermost  essence  it  is  divine ;  in  its  next 
intentions  it  regards  the  ends  that  are  to  fol- 
low from  it,  in  times  beyond  the  present,  and 
in  realms  beyond  time  itself;  speaking  to  the 
ultimate  races  of  man,  and  to  the  highest 
heavens :  in  its  next  meanings  it  speaks  to  a 
future  less  remote,  and  to  a  lower  altitude  of 
heaven,  and  so  forth ;  until  at  length  it  ad- 
dresses each  man  and  spirit  in  his  own  lan- 
guage and  in  his  own  age.  Like  the  world 
itself  it  stands  forever,  but  the  race  according 
to  its  various  state,  draws  from  its  inexhausti- 
ble bosom  new  mines  of  treasure,  from  its 
surface  new  circumstances  of  life,  from  its  at- 
mosphere new  sources  of  power. 

238.  "  What  therefore  is  the  science  of  cor- 
respondences ?  It  is  the  intellectual  teaching 
of  the  relations  between  all  different  spheres. 
The  difficulty  of  illustrating  it  lies  in  the  fact 
that  the  works  of  God  differ  from  those  of 
God's  image,  man,  in  one  important  particular. 
The  human  workman  in  this  world  is  only 
conscious  of  operating  on  one  platform  at 
once ;  if  he  makes  a  machine,  it  is  all  in  na- 
ture ;  if  he  writes  a  book,  it  carries,  to  his 
mind,  but  one  meaning.  The  divine  work- 
man, however,  operates  at  once  in  all  altitudes 
and  worlds ;  his  fiat,  and  its  productions,  per- 
vade the  depth  and  the  breadth  of  his  crea- 
tion :  his  creative  wisdom  passes  by  unknown 
paths  through  every  sphere,  and  the  same  ray 
of  divine  light  deposits  in  one  an  angelic  af- 
fection, in  the  next  a  human  love,  in  the  next 
an  animal  faculty,  and  only  terminates  by 
creating  some  animal,  vegetable,  or  mineral 
reality  or  modification,  which  breathing 
straightway  with  the  divine  effort,  tends  up- 
wards again  through  the  same  series,  subsist- 
ing from  all,  supporting  all,  and  running  back 
through  all.  What  makes  the  difference  of 
these  productions  ?  Not  the  creative  ray,  but 
the  place,  time,  state,  and  circumstances  upon 
which  it  works ;  for  it  is  no  other  than  one 
wisdom  in  a  various  exercise.  The  corre- 
spondence between  the  forms  that  it  leaves  in 
its  passage,  is  simply  this,  that  they  are  all 
one  in  soul,  but  each  suited  to  a  different  use  ; 
and  hence  as  a  rule,  correspondence  is  a  divine 
equation,  whereby  one  thing  is  to  one  sphere 
precisely  as  another  thing  is  to  another  sphere. 
Whenever  this  is  the  case,  the  two  things  are 
fundamentally  united  ;  they  mutually  do  each 
other's  work  in  their  own  places,  and  are 
each  others,  no  matter  how  unlike  they  ap- 
peal* in  form  ;  for  the  form  is  but  the  face  or 
body  that  each  shows  to  its  peculiar  sphere. 
Now  if  we  had  experience  of  this  compound 
operation  in  our  own  works,  we  should  easily 


admit  it  of  the  works  and  Word  of  God  ;  as 
it  is,  however,  we  obtain  a  glimpse  of  it  in 
another  way,  by  symbols  in  language,  which 
make  the  objects  of  nature  into  bodies  of 
thought,  thereby  suggesting  that  all  things  are 
the  naturalization  of  divine  thoughts  ;  by  the 
human  face,  which  expresses  the  soul,  and 
thus  presents  us  with  two  corresponding  things 
in  two  different  spheres ;  also,  by  gestures 
and  particular  acts,  which,  we  know  not  why, 
are  felt  to  be  images  of  the  persons  who  pro- 
duce them,  and  are  interpreted  of  them  by 
this  signification.  Not  to  mention  other  illus- 
trations. 

239.  «  The  Word  of  God  then,  on  Sweden- 
borg's  showing,  contains  various  bodies  of 
divine  truth  adequate  to  divers  orders  of 
angels  and  men  ;  to  the  celestial  man,  in  whom 
goodness  is  paramount,  it_  is  celestial,  and 
teaches  the  truths  of  the  innermost  heaven : 
to  the  spiritual  man,  in  whom  truth  is  supreme, 
it  is  spii'itual,  and  teaches  the  truths  of  the 
second  heaven :  to  the  lower  heavens,  atd  to 
the  natural  world,  it  is  natural,  and  teaches 
truths  by  symbols  in  the  one  case,  and  by  a 
mixture  of  history  and  symbul  in  the  other. 
It  has  therefore  three  general  sensrs,  which 
correspond  to  each  other,  but  is  throughout 
divine  in  its  origin  and  end.  The  Arcana 
Coelestia  is  chiefly  devoted  to  an  exposition  of 
the  spiritual  sense  of  one  portion  of  it. 

2-iO.  "  This  brings  us  to  the  second  depart- 
ment of  the  work,  or  the  spiritual  experience, 
which  comprises  lengthy  accounts  of  the 
other  world.  And  here  we  may  remark  that 
some  persons  have  greatly  regretted  that  the 
author  should  have  introduced  these  narratives 
into  his  interpretation.  Among  the  I'est, 
Swedenborg's  friend.  Count  Hopken  'once 
represented  to  the  venerable  man,  that  he 
thought  it  would  be  better  not  to  mix  his 
beautiful  writings  with  so  many  memorable 
relations,  or  things  heard  and  seen  in  the 
spiritual  world,  ...  of  which  ignorance 
makes  a  jest  and  derision.'  But  Sweden- 
borg  answered,  that  '  this  did  not  depend  upon 
him  ;  that  he  was  too  old  to  sport  with  spirit- 
ual things,  and  too  much  concerned  for  hia 
eternal  happiness  to  give  in  to  such  foolish 
notions,'  with  more  to  the  same  purport. 
And  still  notwithstanding  the  Count  says,  that 
'  he  could  have  wished  that  Swedenborg  had 
left  them  out,  since  they  may  prevent  infidel- 
ity from  approaching  his  doctrines.'  The 
truth  however  is  that  they  are  vital  to  hia 
doctrines,  and  to  omit  them,  would  reduce  his 
interpretations  to  a  philosophical  system,  that 
like  the  rest  would  have  no  hold  upon  crea- 
tion, and  no  heel  upon  infidelity,  which  indeed 
it  would  supply  with  a  new  field  of  opera- 
tions. 

241.  "A  visitant  of  the  spiritual  world, 
Swedenborg  has  described  it  in  lively  colors, 
and  it  would  appear  that  it  is  not  at  all  like 
what  modern  ages  have  deemed.     According 


LIFE  AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


61 


(0  some,  it  is  a  speck  of  abstraction,  intense 
with  grace  and  saving  faitli,  and  other  things 
of"  terms.  Only  a  few  of  the  oldest  poets  — 
always  excepting  the  Bible  —  have  shadowed 
it  forth  with  any  degree  of  reality,  as  spa- 
cious for  mankind.  There  Swedenborg  is  at 
one  with  them,  only  that  he  is  more  sublimely 
homely  regarding  our  future  dwelling-place. 
The  spiritual  world  is  the  same  old  world  of 
God  in  a  higher  sphere.  Hill  and  valley, 
plain  and  mountain,  are  as  apparent  there  as 
here.  The  evident  difference  lies  in  the  mul- 
tiplicity and  perfection  of  objects,  but  every 
thing  with  which  we  are  familiar  is  perpetu- 
ated there,  and  added  to  innumerable  others. 
The  spiritual  world  is  essential  nature,  and 
spirit  besides.  Its  inhabitants  are  men  and 
women,  and  their  circumstances  are  societies, 
houses  and  lands,  and  whatever  belongs  there- 
to. The  commonplace  foundation  needs  no 
moving,  to  support  the  things  which  eye  hath 
not  seen,  nor  ear  heard,  nor  the  heart  of  man 
conceived.  The  additions  and  pinnacles  of 
wisdom  are  placed  upon  the  basis  which  God 
has  laid.  Thus  nature  is  not  only  a  knowl- 
edge, but  a  method ;  our  introduction  to  the 
mineral,  vegetable  and  animal  worlds,  to  the 
air  and  the  sun,  is  a  friendship  that  will  never 
be  dissolved :  there  is  no  faithlessness  in  our 
great  facts  if  only  we  are  faithful  to  them, 
but  stone  and  bird,  wood  and  animal,  sea  and 
sky,  are  acquaintances  which  we  meet  with  in 
the  spiritual  sphere,  in  our  latest  manhood  or 
angelhood,  equally  as  in  the  dawn  of  the 
senses,  befoi'e  the  grave  is  gained.  Such  is 
the  spiritual  world  :  duration  and  immensity 
resuming  nature,  but  subject  to  spiritual  laws." 
—  Wilkinson's  Biography,  pp.  91-96. 

242.  "  In  the  limited  space  of  this  biogra- 
phy, we  cannot  give  even  an  idea  of  the  con- 
tents of  the  Arcana,  or  of  the  spiritual  sense, 
descriptive  of  man's  regeneration,  which  Swe- 
denborg evolves  from  the  Scripture  ;  but  of 
the  manner  of  the  work  we  may  say  a  few 
words  with  less  injustice.  Conceive,  then, 
gentle  reader,  twelve  goodly  8vo.  volumes  (in 
English)  written  with  such  continued  power 
that  it  seems  as  if  eating,  drinking  and  sleep- 
ing had  never  intervened  between  the  pen- 
man and  his  page,  so  unbroken  is  the  subject, 
and  so  complete  the  sense.  Add  to  the  other 
health  and  harmony  of  this  unflagging  man, 
a  memory  of  the  most  extraordinary  grasp, 
which  enabled  him  to  administer  the  details  of 
an  intellect  ranging  through  all  truth  on  the 
one  hand,  and  through  the  whole  field  of 
Scripture  illustration  and  text  upon  the  other. 
Then  take  into  account  the  unity  of  the  work 
from  first  to  last ;  the  constant  reference  that 
binds  all  parts  of  it  together,  and  shows  the 
caution  with  which  each  strong  affirmation  is 
at  first  set  down.  Observe  also  tlie  felicity 
of  phrase,  the  happiness  of  mind,  the  easy 
greatness,  which  shine  along  and  dignify  those 
serious  pages.     Remark  also  that   the  author 


does  not  deal  in  generalities,  but  sentence  for 
sentence,  and  word  for  word,  he  translates  his 
text  into  spiritual  meaning,  and  criticizes  and 
supports  himself  with  nearly  every  parallel 
text  in  the  sacred  writings.  Literature,  good 
reader,  shows  no  similar  case,  and  though  the 
fate  of  it  be  left  to  the  future,  yet  we  may 
safely  predict  that  it  will  be  found  impossible 
to  refute  it  on  its  own  grounds  ;  and  perhaps 
it  would  not  be  wise  for  thee  to  wait  until  a 
valid  refutation  shall  come  —  in  the  produc- 
tion of  a  better  interpretation,  —  one  more 
worthy  of  God,  and  more  serviceable  to  human 
weal.  We  say  this  that  thou  mayest  use 
what  thou  hast,  but  nowise  doubting  that  the 
Almighty  has  more  to  give,  through  other  sons 
than  Swedenborg."  —  Ibid.  pp.  101,  102. 

243.  In  speaking  of  the  wonderful  charac- 
ter of  ihc  Arcana  Ccelestia,  and  of  the  closely- 
connected  spiritual  sense,  evolved  from  the 
literal  sense,  not  by  conjectural  interpretation 
merely,  but  by  taking  up  word  by  word,  from 
the  first  of  Genesis,  another  writer  remarks  :  — 
"  Now,  what  could  have  been  the  origin  of 
such  a  work  ?  AVhenee  could  he  have  derived 
such  ideas  ?  We  might  suppose  it  possible, 
perhaps,  that  by  skilful  contrivance,  and  the 
power  of  an  active  imagination,  a  tolerably 
complete  internal  or  allegorical  meaning  of 
this  sort  might  be  invented  and  carried  through 
a  few  verses.  But  what  is  one  to  think,  when 
we  find  the  author  proceeding  through  chapter 
after  chapter,  in  this  manner,  '  not  only  show- 
ing a  complete  and  connected  spiritual  sense 
throughout  the  whole,  and  in  every  verse  and 
word ;  but,  moreover,  proceeding  to  show  the 
cause  of  the  existence  of  that  spiritual  sense, 
and  even  laying  down  plain  principles,  by 
which  it  may  be  discovered,  not  only  in  the 
chapters  before  him,  but  in  any  part  of  the 
Holy  Scriptures  ?  And  when,  moreover,  we 
find  the  author  not  stopping  with  one  volume, 
but  going  on  with  the  work,  and,  in  a  year  or 
two  producing  a  second  volume,  connected  in 
regular  order  with  the  first,  taking  up  chapter 
after  chapter,  and  setting  forth  and  explaining 
their  spiritual  sense  in  the  same  manner  and 
on  the  same  uniform  principles,  and  the  whole 
making  complete  sense,  —  it  is  enough  to 
excite  the  astonishment  of  any  inquiring 
mind  !  But  he  does  not  stop  here  ;  he  still 
goes  on,  and  produces  a  third  volume,  and  a 
fourth,  and  a  fifth,  and  a  sixth,  a  seventh, 
and  an  eighth  :  and  in  those  eight  quartoes,  ho 
completes  the  exposition  of  the  first  two  Books, 
Genesis  and  Exodus.  The  internal  significa- 
tion, or  spiritual  sense,  of  these  two  Books,  is 
thus  completely  set  forth ;  not  merely  stated, 
but  explained  ;  and  a  reason  given  for  every 
thing,  both  for  the  principle  of  the  interpreta- 
tion itself,  and  for  every  particular  interpre- 
tation, based  upon  that  principle.  And  what 
renders  the  work  yet  more  remarkable  is,  that 
throughout  all  the  eight  volumes,  there  is  no 
mistake   made,  no  contradiction  found,  in  set- 


02 


LIFE   AND    WRITINGS   OF   E.MANUEL   S".  EDENBORG. 


tiiij*^  forth  this  spiritual  sense  ;  but  it  is  all  of 
a  piece,  it  is  one  uniform  work  ;  so  that  the 
spiritual  sense  of  the  last  chapter  of  Exodus 
is  found  to  be  connected  with  and  dependent 
upon  the  spiritual  sense  of  the  first  chapter 
of  Genesis,  and  of  all  the  intermediate  chap- 
ters. And  what,  moreover,  is  the  nature  of 
this  spiritual  sense  ?  Is  it  of  a  fanciful  or  vis- 
ionary cast?  Not  in  the  least;  it  is  simply  an 
exposition  of  high  and  important  religious 
truths,  concerning  man's  mind  and  soul  and 
eternal  interests ;  concerning  the  nature  of 
goodness  and  truth ;  concerning  the  Lord, 
man's  Creator  and  Savior.  These  are  the 
subjects  treated  of  in  that  spiritual  sense  ; 
and  they  are  such  as  Avould  alone  be  expected 
to  be  found  in  the  Word  of  God. 

24^4.  "  And  now,  what  are  we  to  think  of  this 
remarkable  work  ?  To  what  source  can  it  be 
ascribed .''  One  of  two  alternatives,  it  is  plain, 
must  be  accepted.  It  was  either  an  invention 
or  a  discovery  :  this  spiritual  sense  must  either 
have  been  a  contrivance  and  composition  of 
the  author's,  Swedenborg  himself;  or  else  it 
was  a  simple  bringing  forth  of  interior  truth 
in  the  Word  of  God,  which  there  before  ex- 
isted, and  had  always  existed,  and  waited  only 
the  due  time  to  be  brought  forth  to  the  world 
and  to  the  church  ;  just  as  precious  metals  lie 
hidden  for  ages  in  the  earth,  till,  in  the  coui'se 
of  Providence,  the  full  time  arrives  for  their 
being  discovered  and  brouglit  forth  for  the  use 
of  man.  Of  the  above  alternatives,  a  very 
little  reflection  on  the  description  of  the  work 
just  given,  is  sutficient  to  show  that  the  former, 
(the  supposition  that  it  was  an  invention  or 
contrivance  of  the  writer's,)  is  altogether  un- 
tenable :  the  invention  of  such  a  secondary 
sense  to  the  Scriptures,  and  the  carrying  on 
of  such  a  composition,  without  error  or  incon- 
sistency, through  whole  chapters  and  books, 
would  manifestly  be  quite  an  impossibility ; 
and  not  less  so,  that  such  an  invention  should 
then  be  palmed  otf  upon  the  world  as  truth, 
by  a  man  of  the  upright  and  elevated  character 
of  the  philosopher  Swedeuborg.  Infinitely 
less  incredible  is  his  own  simple  statement, 
that  such  a  spiritual  or  interior  sense  truly 
exists  in  the  Divine  Word,  and  tliat,  for  the 
benefit  of  mankind,  he  had  been  made  the  in- 
strument of  bringing  it  forth  to  the  world, 
and  his  mind  enlightened  to  perceive  it.  In- 
deed, we  know,  that  from  tlie  earliest  times,  a 
glimmer  of  this  hidden  light  has  been  seen  in 
the  church.  Origen,  and  others  of  the  early 
fathers,  spoke  and  wrote  much  of  their  belief 
in  such  a  hidden  or  interior  sense  in  the  Scrip- 
tures ;  in  regard  especially  to  the  first  chap- 
ters of  Genesis  —  the  account  of  the  garden 
of  Eden  and  the  fall,  Eve  and  the  serpent : 
so  common  was  the  belief  in  there  being 
another  sense  than  that  of  the  letter,  and 
that  that  description  had  an  allegorical  mean- 
ing, that  Origen,  in  his  answer  to  Celsus  and 
his  attack  on  the  Scriptures,  chiU'gcs  him  with: 


a  want  of  ingenuousness  and  honesty  in  argu- 
ment, in  bringing  forth  that  narrative  as  objec- 
tionable, because  incredible  and  fabulous,  when 
he  very  well  knew,  that  it  was  not  intended 
to  be  taken  in  its  literal  acceptation.  But  it 
remained  for  our  own  day  to  see  this  hidden 
light  manifested  in  all  its  beauty  and  glory, 
and  for  a  man  of  our  own  age  to  be  raised  up, 
as  an  instrument  in  the  hands  of  Providence, 
to  bring  it  forth  to  the  world."  —  Memoir  of 
Swedenhorg,  by  Rev.  T.  0.  Prescott. 

Executed  Criminals. 
24.5.  "  In  175G,  on  the  23d  of  July,  Sweden- 
horg was  in  Stockholm.  This  we  learn  inci- 
dentally from  his  Diary.  It  was  in  this  year 
that  a  revolution  was  attempted  in  Sweden, 
and  on  the  day  above  mentioned,  the  leaders 
of  the  conspiracy.  Count  Brahe  and  Baron 
Horn,  were  executed  in  the  capital.  Swe- 
denhorg did  not  lose  sight  of  Brahe  when  he 
was  beyond  the  axe  ;  as  the  following  passage 
reports  :  — 

246.  "  '  Of  those  who  are  resuscitated  from 
the  dead,  and  have  made  confession  of  faith 
in  their  last  moments  (Brahe). 

"'Brahe  was  beheaded  at  10  o'clock  in 
the  morning,  and  spoke  with  me  at  10  at  night ; 
that  is  to  say,  twelve  hours  after  his  execu- 
tion. He  was  with  me  almost  without  inter- 
ruption for  several  days.  In  two  days'  time, 
he  began  to  return  to  his  former  life,  which 
consisted  in  loving  worldly  things,  and  after 
three  days  he  became  as  he  was  before  in  the 
world,  and  was  carried  into  the  evils  he  had 
made  his  own  before  he  died.' 

"This  perhaps  was  the  occasion  to  which 
Robsahm  alludes  in  the  following:  'One 
day,'  says  he,  '  as  a  criminal  was  led  to  the 
place  of  execution  to  be  beheaded,  I  was  by 
the  side  of  Swedenborg,  and  asked  him  how 
such  a  person  felt  at  tlie  time  of  !iis  execution. 
He  answered,  "  When  a  man  lays  his  head  on 
the  block,  he  loses  all  sensation.  When  he 
fii'st  comes  into  the  spiritual  world,  and  finds 
that  he  is  living,  he  is  seized  with  fear  of  his 
expected  death,  tries  to  escape,  and  is  very 
much  frightened.  At  such  a  moment  no  one 
thinks  of  any  thing  but  the  happiness  of  heaven, 
or  the  misery  of  hell.  Soon  the  good  spirits 
come  to  him  and  instruct  him  where  he  is,  and 
he  is  then  left  to  follow  his  own  inclinations, 
which  soon  lead  him  to  the  place  where  he 
remains  forever."  ' 

247.  '"In  1758,  Swedenhorg  published  in 
London  the  five  following  works :  1.  An  Ac- 
count of  the  Last  Judgment  and  the  Destruc- 
tion of  Babylon  ;  showing  that  all  the  predic- 
tions in  the  Apocalypse  are  at  this  day  fulfilled  ; 
being  a  relation  of  things  heard  and  seen. 
2.  Concerning  Heaven  and  its  Wonders,  and 
concerning  Hell,  being  a  relatioii  of  things 
heard  and  seen.  3.  On  the  White  Horse  men- 
tioned in  the  Apocalypse.  4.  On  the  Planets 
in  our  Solar  System,  and  on  those  in  the  Star- 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


G3 


ry  Heavens ;  tcith  an  account  of  their  inlia'/- 
itants,  and  of  tlieir  Spirits  and  Angels.  i>.  (hi 
the  New  Jerusalem  and  its  Ilenreiih/  Dorfriue, 
as  retreated  from  Heaven.  A\  e  have  now  to 
Bpeak  seriatim  of  these  productions. 

The  Last  Judgment. 
248.  "  Swedenborg's  Doctrine  of  tlie  Last 
Judgment  requires  a  sliort  preface  to  under- 
stand it,  but  unlike  other  accounts  of  the  great 
assize,  it  comes  into  human  liistory,  and  has  a 
very  intelligible  connection  with  future  prog- 
ress. The  earth,  says  he,  is  the  seminary  of 
the  human  race,  and  the  si)iritual  world  is 
their  destination.  Mankind  are  educated  here 
through  the  senses  in  a  natural  hotly,  and 
after  death  their  life  continues  with  spiritual 
senses,  and  in  a  spiritual  body.  The  supply 
of  nutriment  from  earth  to  heaven,  that  is  to 
say,  of  fresh  human  races,  is  perpetual,  and 
will  never  cease ;  for  every  divine  work  rep- 
resents infinity  and  eternity,  and  hence  the 
generations  of  men  in  the  natural  world  will 
continue  for  everlasting.  The  earth  therefore 
will  not  be  destroyed  at  the  day  of  Judgment. 
Furthermore,  all  angels  and  spirits  have  once 
been  men  upon  some  planet ;  there  is  no  direct 
creation  of  angels,  but  every  celestial  inhabit- 
ant has  risen  according  to  his  desert,  from  the 
ranks  of  mankind.  Thus  there  is  no  finite 
being  superior  to  man,  and  no  substantial 
intermediate  between  man  and  his  Maker. 
Now  it  follows  from  this  that  as  heaven  is 
peopled  from  this  world,  the  state  of  the  spir- 
itual world  depends  upon  that  of  the  natural. 
When  the  ages  pour  into  it  good  and  true 
persons,  then  the  upper  world  thrives,  and  its 
integrity  is  maintained ;  on  the  other  hand 
when  ages  are  declining,  when  hereditary 
vices  taint  mankind,  and  posterity  goes  on 
from  bad  to  worse,  then  the  human  materials 
supplied  to  the  inward  world,  disease,  derange, 
and  threaten  it.  At  such  a  time  our  foul  an- 
cestry collects  above  and  around  us,  and  act- 
ing from  behind  upon  the  nature  that  we  have 
inherited  from  them,  and  from  above  upon 
our  actual  thoughts  and  lives,  tends  to  environ 
us  with  a  dense  atmosphere  of  falsehood  and 
iniquity.  It  is  a  common  fallacy  to  suppose 
that  we  live  by  ourselves  ;  our  very  inmost 
minds  are  immersed  in  the  whole  of  humanity, 
they  depend  upon  the  entire  past,  as  it  is  real- 
ized in  those  who  have  carried  its  spirit  into 
the  other  life.  When  the  spiritual  world  is 
crowded  with  unworthy  ages,  the  light  of 
heaven  can  no  longer  reach  their  descendants, 
for  by  the  laws  of  the  supernal  order,  the 
Lord's  influence  passes  through  the  angelic 
heaven  by  distinct  gradations  into  the  world  ; 
and  the  latter  being  overhung  by  clouds  of 
malignant  and  false  natures,  the  beams  of  the 
celestial  sun  no  longer  reach  it.  Should  this 
continue,  the  extinction  of  the  human  race, 
through  vice  and  lawlessness,  would  at  length 
ensue  :  and  hence,  whenever  mankind  is  fall- 


ing, a  special  divine  interposition  alone  can 
renew  the  broken  order,  restore  the  balance, 
revivify  the  earth,  and  present  for  the  totter- 
ing heavens  a  fresh  basis  of  establishment. 
Now  this  crisis  has  been  imminent  on  this 
planet  three  several  times :  once  in  the  most 
ancient  church,  whose  last  judgment  was  typi- 
fied by  the  flood :  once  when  the  Lord  was  in 
the  world,  and  when  lie  said,  '  Now  is  the 
judgment  of  this  world,  now  is  the  prince  of 
this  world  cast  out : '  and  again  :  '  Be  of  good 
cheer ;  I  have  overcome  the  world.'  And  a 
third  time,  teste  Swedenborg,  in  17.57,  when 
the  first  Christian  church  was  consummated ; 
for  it  is  to  be  observed  that  each  judgment 
marks  a  divine  epoch,  or  takes  place  at  the 
end  of  a  church,  and  a  church  comes  to  an  end 
when  it  has  no  longer  any  faith  in  conse- 
quence of  having  no  charity. 

249.  "  We  observe  that  this  doctrine  of  the 
last  judgment  is  a  kind  of  historical  necessity, 
if  the  other  life  be  indeed  real,  and  if  this  life 
prepare  its  subjects  :  if  on  the  other  hand  dead 
men  are  to  stand  for  nothing,  and  if  either  an- 
nihilation, or  any  other  piece  of  philosophy, 
such  as  the  soul  lying  in  the  body's  grave,  be 
admitted,  then  is  history  cut  from  behind  us 
every  hour,  and  we  stand  as  disconnected 
mortals  in  its  broken  chains,  in  which  case 
the  affiliation  of  ages  to  each  other  is  mere 
fortuity,  and  generation  itself  is  only  an  ideal 
game.  Belief  in  immortality  however  —  be- 
lief in  the  enduring  manhood  of  mankind, 
implies  a  belief  in  the  substance  and  power 
of  the  dead,  and  to  leave  them  out  of  the  his- 
toric calculus,  would  be  like  omitting  from  the 
i'orces  of  the  world  its  imponderable  and  at- 
mospheric powers,  which  are  the  very  brains 
and  lungs  of  its  movements,  though,  save  by 
their  effects,  invisible  and  quasi  spiritual. 

250.  "  Now  the  Christian  church  had  been 
declining  from  the  days  of  the  Apostles,  with 
whom  it  was  first  founded  in  love  and  simple 
faith.  It  had  declined  through  the  anger  and 
hatred  of  the  Christians  ;  through  their  vio- 
lence and  bloody  wars  ;  through  their  love  of 
dominion  in  a  kingdom  where  all  were  to  be 
servants  ;  through  their  love  of  the  world  in  a 
state  whose  early  builders  had  all  things  in 
common,  and  in  which  the  Lord's  morrow 
would  take  care  of  itself;  through  their  coun- 
cils, where  the  human  mind  erected  itself 
in  session  upon  the  truths  of  God,  and  made 
them  into  coverings  for  human  sins ;  through 
the  popedom,  which  sat  upon  the  vacant 
throne  of  the  Messiah  ;  through  the  reforma- 
tion, which  kindled  fresh  hostilities  and  pas- 
sions, and  brought  into  clear  separation  the 
mind  and  heart  of  the  church,  writing  up  jus- 
tification by  faith  on  the  hall  of  the  concourse 
of  evil  doers  ;  finally  through  the  wide-spread 
Atheism  which  found  too  valid  an  excuse  in 
the  manifold  abominations  of  the  Christians. 
Through  these  stages  had  the  church  proceed- 
ed, and  in  1707  the  measure  was  full,  the  race 


64 


LIFE   AND    WRITINGS   OF   EMANUEL   SWEDENBORG. 


upon  earth  had  seen  the  last  remnant  of  the 
heavenly  azure  disappear,  and  the  thick  night 
had  closed  in.  For  all  these  deeds  had  been 
carried  upwards,  and  retransacted  with  fresh 
power  and  malignity  in  the  spiritual  world ; 
their  several  ages  were  still  extant,  and  busily 
at  work  for  themselves,  as  well  as  in  the  souls 
of  their  posterity. 

251.  "The  judgment  required  could  not 
take  place  in  nature,  but  where  all  are  togeth- 
er, and  therefore  in  the  spiritual  world,  and 
not  upon  the  earth.  This  article  from  Sweden- 
borg  also  depends  upon  an  acknowledgment 
of  the  reality  of  the  life  after  death  ;  also  that 
heaven  and  hell  are  from  mankind  exclusively, 
and  that  all  who  have  been  born  since  the  crea- 
tion are  in  one  or  the  other  of  them.  More- 
over no  one  is  judged  from  the  natural  man,  or 
therefore  in  the  natural  world,  but  from  the 
spiritual  man,  and  therefore  in  the  spiritual 
world,  where  he  is  known  as  he  realy  is.  If 
men  judge  of  actions  by  the  spirit,  surely  God 
judges  of  them  by  the  spirit  much  more  pure- 
ly ;  that  is  to  say,  in  the  real  and  collective 
sense,  judges  the  race  in  the  spiritual  world. 
And  to  conclude  these  reasons,  those  who  have 
died  are  already  fully  embodied,  will  need  no 
resurrection  of  their  poor  tlesh,  and  will  not 
and  cannot  return  to  earth  to  seek  it. 

252.  "  Xliis  judgment  of  which  we  are 
treating  is  no  vindictive  assize,  such  as  we  are 
unaccustomed  to  in  this  world,  but  veritably 
spiritual  historic,  like  the  greatest  judgments 
•which  are  written  in  the  records  of  nations, 
like  the  least  which  are  pronounced  from  the 
bench  by  the  law.  Nay  history  in  its  fluctua- 
tions represents  these  divine  settlements  and 
periods  better  than  any  thing  else ;  and  more- 
over attests  them,  simply  because  it  proceeds 
from  them.  Wlien  the  vice  and  pomp  of  em- 
pires stop  tiie  world's  progress,  and  new  eras 
struggle  vainly  for  birth  against  the  powers 
that  be,  then  comes  in  the  hand  of  God,  and 
restores  the  balance,  by  removing  the  high 
places  where  sin  has  dwelt.  And  so  in  the 
spiritual  world.  God  and  his  ministers  are 
there  more  [jlainly,  and  the  largest  rights  and 
the  equilibrium  of  universes  are  then  decided 
in  their  proper  assize.  Such  visitations  have 
been  periodical,  and  are  not  reserved  for  the 
end  of  time,  but  rather  occur  near  its  begin- 
ning, to  make  tlie  course  of  heaven  free  for 
the  emancipated  generations.  The  time  \vhen 
the  tares  and  the  wheat  are  separated,  is  not  at 
the  end  of  harvests,  but  the  future  has  the 
benefit  of  the  separation,  harvests  innumerable 
are  gathered  thereafter,  and  fertility  only  be- 
gins when  the  weeds  are  exterminated.  So 
also  it  is  that  the  diviner  epochs  of  the  world 
cannot  open  until  the  Day  of  Judgment  is  past. 

253.  "  The  judgment  of  1757,  comprised 
all  those  who  had  left  the  world  since  our 
Lord's  coming,  those  who  had  lived  previously 
having  been  tried  in  the  judgment  which  was 
effected  during    His  advent.     It  took  effect. 


however,  principally  upon  only  one  section  of 
that  great  multitude  of  spirits.  For  there  are 
in  the  spiritual  world  three  departments  ;  viz., 
heaven,  where  those  are  received  who  are  de- 
cisively good  ;  hell,  or  the  abode  of  the  con- 
trary persons ;  and  the  intermediate  state, 
called  the  world  of  spirits,  where  all  are  at 
first  assembled,  and  where  those  who  can  keep 
up  the  outward  semblance  of  order,  whether 
they  be  good  or  bad,  are  congregated  so  long 
as  their  inward  nature  does  not  disclose  itself. 
It  was  in  the  latter  receptacle  that  the  current 
of  respectable  and  professing  Christendom  had 
disembogued  its  hourly  myriads,  and  there, 
under  the  varnish  of  goodness  and  religion, 
many  had  built  up  their  doctrinal  cities,  and  en- 
gendered false  heavens  and  apparent  churches. 
Thence  they  radiated  darkness  upon  the  earth, 
and  communicating  with  heaven  by  their  ex- 
cellent seeming,  and  with  hell  by  their  hearts, 
they  Suffocated  and  extinguished  the  divine 
light  which  flowed  down  worldwards  from 
above  the  heavens.  The  dispersion  of  this 
great  hypocrisy  was  the  divine  object  of  the 
judgment,  and  consequently  the  preservation 
of  the  balance  between  heaven  and  hell,  on 
which  human  freedom  is  founded.  '  The  first 
heaven  and  the  first  earth '  composed  of  the 
above  associations,  *  passed  away '  in  the  fol- 
lowing manner. 

254.  "  The  nations  and  peoples  of  seven- 
teen centuries  were  arranged  spiritually,  each 
according  to  its  race  and  genius :  those  of  the 
reformed  churches  in  the  middle,  the  Roman- 
ists around  them,  the  Mahometans  in  a  still 
outer  ring,  and  the  various  Gentiles  consti- 
tuting a  vast  circumference  to  the  area,  while ' 
beyond  all,  the  appearance  as  of  a  sea  was  the 
boundary.  This  arrangement  was  determined 
by  each  nation's  general  faculty  of  receiving 
divine  truths.  Visitation  was  then  made  by 
angels,  and  admonition  given,  and  the  good 
were  singled  out  and  separated  by  the  heaven- 
ly ministers.  Then  there  appeared  a  stormy 
cloud  above  those  seeming  heavens,  occasioned 
by  the  Lord's  especial  presence,  for  guard  and 
protection,  in  the  lowest  plane  of  the  real 
heavens ;  and  as  his  divine  influence  came  in 
contact  with  the  falsity  and  evil  of  those  who 
were  to  be  judged,  their  inward  parts  were 
manifested,  and  their  characters  roused  ;  in 
consequence  of  which  they  rushed  into  enor- 
mities. Then  were  there  great  political  earth- 
quakes, signs  -also  from  heaven,  terrible  and 
great,  and  distress  of  nations,  the  sea  and  the 
salt  water  roariiig.  These  changes  of  state 
were  accompanied  by  concussions  of  their 
houses  and  lands,  and  gaps  were  made  towards 
the  hells  underneath,  communication  with  which 
was  opened,  wherefrom  there  were  seen  ex- 
halations ascending  as  of  smoke  mingled  with 
sparks  of  fire.  At  this  time  the  Lord  ap- 
peared in  a  bright  cloud  with  angels,  and  a 
sound  was  heard  as  of  trumpets  —  a  sign  of 
the  protection  of  the  angels  by  the  Lord,  and 


LIFE    AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


65 


of  the  gathering  of  the  good  from  every  quar- 
ter. Then  all  who  were  about  to  perish  were 
seen  in  the  likeness  of  a  great  dragon,  with  its 
tail  extended  in  a  curve  and  raised  towards 
heaven,  brandishing  about,  as  though  to  de- 
stroy and  draw  down  heaven  ;  but  the  tail  was 
cast  down,  and  the  dragon  sank  beneath.  Af- 
terwards the  whole  foundation  subsided  into 
the  deep,  and  every  nation,  society  and  per- 
son was  committed  to  a  scene  corresponding 
outwardly  with  his  own  genus,  species,  and 
variety  of  evil ;  and  in  this  manner  the  new 
hells  —  the  prison  houses  of  the  first  Christian 
<^poch  were  formed  and  arranged. 

255.  " '  After  this  ihere  was  joy  in  heaven 
and  light  in  the  world  of  spirits,  such  as  was 
not  before  ;  and  the  interposing  clouds  between 
heaven  and  mankind  being  removed,  a  similar 
liglit  also  then  arose  on  men  in  the  world, 
giving  them  new  enlightenment.'  Such  is 
Swodenborg's  account  of  that  new  day  that 
dawned  in  the  last  century,  and  which  shines 
onward  since  to  joy  and  freedom. 

256.  "'Then,'  says  Swedenborg,  'I  saw 
angelic  spirits  in  great  numbers  rising  from 
below,  and  received  into  heaven.  They  were 
the  sheep,  who  had  been  kept  and  guarded  by 
the  Lord  for  ages  back,  lest  they  should  come 
into  the  malignant  sphere  of  the  dragonists, 
and  their  charity  be  suffocated.  These  per- 
sons are  understood  in  the  Word  by  the 
bodies  of  saints  which  arose  from  their  sep- 
ulchres and  went  into  the  holy  city ;  by  the 
souls  of  those  slain  for  the  testimony  of  Jesus, 
and  who  wex'e  watching ;  and  by  those  who 
are  of  the  first  resurrection.' 

257.  "Of  these  occurrences  our  Author  was 
a  witness  in  the  spiritual  world,  and  for  many 
years  before  th:>y  happened  he  had  a  presage 
of  them,  though  neither  he  nor  the  angels 
knew  of  the  period,  agreeably  to  the  declara- 
tion, that  of  that  hour  knoweth  no  man,  no, 
not  the  angels  which  are  in  heaven,  neither 
the  Son,  but  the  Father.  Yet  in  his  Diary 
(Feb.  13,  1748,  n.  765)  he  records,  that  '57, 
or  1657,  has  been  shown  him  in  vision  ;  the 
numbers  were  written  before  his  eyes,  but  he 
did  not  well  know  what  they  meant.'  It  was 
a  forecast  of  this  judgment,  which  happened 
in  the  year  1757,  and  took  many  mouths  to 
execute.  The  Romanists  were  judged  first, 
the  Protestants  at  some  interval  afterwards. 

258.  "  Since  the  last  judgment  no  one  is 
allowed  to  remain  in  the  world  of  spirits  more 
than  30  years,  whereas  pi-eviously  to  that  event, 
many  had  been  there  for  centuries.  There 
will  be  no  more  general  judgments,  because 
the  way  to  the  final  state  is  now  laid  down 
forever,  and  the  outward  man  can  no  longer 
differ  from  the  inward  in  the  spiritual  world. 

259.  "  We  have  dwelt  thus  long  upon  Swe- 
denborg's  doctrine  and  description  of  the 
Judgment,  because  it  illustrates  the  preten- 
sions of  his  writings  in  an  extraordinary  man- 
nei*,  and  is  the  postulate  of  the  descent  of  a 

y 


new  dispensation  to  the  earth,  of  which  he 
announced  himself  to  be  the  messenger. 
Moreover  it  explains  his  views  of  the  future, 
and  authorizes  liim  in  a  certain  sense  to  break 
with  history,  to  discard  the  philosophical 
stream  that  has  come  down  through  the  mid- 
dle ages,  and  to  look  for  new  developments 
of  the  race  in  no  mere  perfectioning  of  the 
past.  It  was  the  church  of  the  New  Jerusa- 
lem which  began  to  descend  from  God  out  of 
heaven  when  in  1757  the  'age'  of  primitive 
Christianity  had  been  'consummated.' 

Heaven  and  Hell. 
2G0.  "  The  next  work  which  we  have  to 
notice  is  his  doctrinal  narrative  of  Heaven  and 
Nell,  a  book  which  though  sufliciently  remark- 
able, yet  quells  literary  criticism.  We  would 
fain  speak  of  its  power,  but  are  wrested  irre- 
sistibly from  that  purpose,  and  compelled  to 
canvass  its  truth.  We  would  fain  discuss  its 
beauty  and  sublimity,  but  its  good  and  service 
will  have  all  place.  We  feel  invited  to  test 
its  reality  by  evidence,  but  its  moral  power 
appeals  only  to  self-evidence.  It  belongs  in 
short  to  a  new  literature,  shaping  and  fashion- 
ing itself  from  within  :  it  is  a  spiritual  growth, 
and  though  you  may  either  adopt  or  set  it 
aside,  you  can  neither  praise  nor  blame  it. 
This  is  one  reason  why  Swedenborg's  works 
have  obtained  such  little  notice ;  they  are  too 
impersonal :  you  may  speak  roughly  to  them, 
but  they  do  not  answer :  nothing  but  harmony 
or  sympathy  comprehends  them,  or  elicits  a 
response.  To  mere  criticism  they  are  lifeless 
and  uninteresting.  Their  region  lies  away 
from  brawls.  The  most  spirited  impugner 
does  not  even  contradict  them,  because  he  is 
not  where  thei/  are.  The  ether  can  only  be 
moved  by  the  ether,  or  by  something  still 
more  tranquil. 

261.  "The  work  we  are  considering  is  on 
the  life  and  laws  of  heaven  and  hell.  It  com- 
prises their  universal  gravitation,  the  appear- 
ances and  realities  of  their  inward  cosmogony 
not  less  than  the  fates  of  their  single  inhabit- 
ants. It  is  at  once  human  and  immense;  the 
soul's  sphere  becomes  the  law  and  order  of  a 
divine  creation.  It  is  no  ghostly  narrative, 
but  substantial  like  eartlily  landscapes,  only 
that  vices  and  virtues  are  its  moving  springs, 
and  it  is  plastic  before  the  eminent  life  of  man. 
Here  are  the  circumstances  to  which  the  heart 
aspires,  and  the  justice  which  the  poets  feign. 
Here  the  attributes  of  deity  are  conferred  in 
the  largest  measure  upon  the  creature,  and 
every  man  lives  in  a  world  minutely  and 
changefuUy  answering  to  his  mind  and  life. 

262.  "  Space  and  time,  with  all  their  con- 
tents, that  is  to  say,  the  universal  world,  de- 
termined by  love  and  wisdom,  and  correspond- 
ing, object  for  subject,  with  the  latter  — these 
constitute  the  spiritual  world.  In  the  heavens, 
therefore,  all  are  near  to  God,  because  all  love 
him,  and  love  is  nearness ;  moreover  all  are 


66 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG- 


near  tc  each  other  in  proportion  to  mutual 
love ;  and  hence  the  law  of  love  being  the 
spaoemaker,  combines  all  into  the  most  exact 
and  just  societies  ;  a  neighborhood  is  a  special 
affection,  a  district  is  an  affection  more  general, 
and  so  forth.  Love  is  combination,  decline  of 
love  is  removal,  hatred  is  opposition  and  contra- 
riety of  space.  All  moreover  are  surrounded 
by  lovely  and  productive  objects  by  the  same 
law,  for  love  is  with  these  objects,  and  they 
with  love.  Heaven  therefore  clothes  itself 
\\;ith  all  beauty.  The  opposite  to  this  is  the 
case  with  hell,  whose  inhabitants  are  indeed 
combined  by  similarity  of  passion,  but  dis- 
cord reigns  in  their  terrible  coagulations  :  all 
that  is  deformed  and  foul  in  nature  is  already 
in  the  hells,  whose  loves  it  etligies,  and  whose 
outward  kingdom  it  is.  In  both  states  all  the 
objects  are  spiritual-real ;  the  sun  of  heaven, 
never  setting,  but  always  in  the  east,  is  the 
sphere  of  the  Lord  ;  its  heat  is  his  goodness 
and  its  light  his  truth.  In  hell  there  is  no 
sun,  but  the  inhabitants  roam  in  darkness  cor- 
responding to  themselves,  ibr  they  are  dark- 
ness ;  their  light  is  artificial,  as  of  coal  fires, 
meteors,  ignes  fatui,  and  the  lights  of  night ; 
they  inhabit  scenery  of  which  they  are  the 
souls,  as  bogs,  fens,  tangled  forests,  caverns, 
charred  and  ruined  cities.  Such  is  the  group- 
ing of  man  towards  God,  of  man  also  to  his 
fellow-man,  and  of  man  towards  the  forms 
of  creation.  It  is  the  law  of  love  become  all- 
constructive,  and  extending  organically  through 
space  and  time,  that  produces  the  order  of 
heaven  and  hell. 

263.  "  Heaven  is  supremely  human, — nay 
more,  it  is  one  man.  As  the  members  of  the 
body  make  one  person,  so  before  God,  all  good 
men  make  one  humanity  :  every  society  of 
them  is  a  heavenly  man  in  a  lesser  form,  and 
every  angel  in  a  least.  The  reason  is,  that 
God  himself  is  an  Infinite  Man,  and  he  shapes 
his  heaven  into  his  own  image  and  likeness,  even 
as  he  made  Adam.  The  oneness  of  heaven 
comes  from  God's  unity  ;  its  manhood  from 
his  humanity.  Heaven  has,  therefore,  all  the 
members,  organs  and  viscera  of  a  man  ;  its 
angel  inhabitants,  every  one,  are  in  some  prov- 
ince of  the  Grand  Man.  Indefinite  myriads 
of  us  go  to  a  fibre  of  humanity.  Some  are  in 
the  province  of  the  brain  ;  some  in  that  of  the 
lungs ;  some  in  that  of  the  heart ;  some  in 
those  of  the  belly  ;  some  are  in  the  legs  and 
arms ;  and  all,  wherever  humanized,  that  is  to 
say,  located  in  humanity,  perform  spiritually 
the  otfices  of  that  part  of  the  body  whereto 
they  correspond.  They  all  work  together, 
however  spaced  apparently,  just  as  the  parts 
of  a  single  man.  Their  space  is  but  their 
palpable  liberty,  and  they  touch  the  human 
atoms  next  them  more  closely,  by  offices  which 
unite  them  in  God,  than  the  contiguous  fibres 
of  our  flesh.  Nothing  can  intervene  between 
those  whom  God  has  joined,  but  the  visible 
grandeur  of  all  things  at  once  cements  and 
emancipates  them. 


264.  "  Hell,  on  the  other  hand,  is  one  raon 
ster,  compact  of  all  spiritual  diseases,  and 
compressed  into  one  hideous  unity.  It  works 
by  coercions  for  all  those  evil  uses  that  human 
nature,  evil  in  its  ground,  requires  for  its  sub- 
sistence. It  stands  against  heaven,  foot  to 
foot,  member  against  member,  and  province 
against  province.  In  its  collective  capacity  it 
is  the  devil  and  Satan  ;  the  devil  is  the  name 
and  style  of  its  evil,  and  Satan  that  of  its 
falsehood. 

265.  "  Good  and  evil  spirits  are  attendant 
upon  every  man  ;  he  receives  from  them  all 
his  thoughts  and  emotions.  The  good  are 
ever  busy,  pouring  in  tendencies  to  virtue, 
with  intellectual  power  to  apprehend  and  ex- 
ecute it ;  the  evil  are  always  attempting  to 
drug  us  with  contrary  influences.  In  the  bal- 
ance between  their  agencies,  our  freedom  lives. 
Our  ti'ials  and  temptations  arise  from  these 
opposing  powers,  each  of  which  struggles  to 
possess  us  for  itself.  The  Lord  moderates 
the  conflict,  and  continually  preserves  the 
equilibrium.  This  doctrine  is  a  consequence 
of  the  oneness  of  all  creatures,  and  of  their 
spiritual  connectedness,  for  how  can  beings  so 
powerful  as  angels  and  spirits,  and  so  imme- 
diately above  and  beneath  us,  fail  to  operate 
upon  us  in  their  own  sphere  ?  Man  being 
only  a  recipient  organ,  it  is  in  the  nature  of 
things  tliat  the  creatures  next  him  in  the  scale, 
should  out  of  their  more  subtle  life  communi- 
cate themselves  in  vibrations  to  his  brain  and 
bodily  organs,  constituting  his  outward  spiritu- 
al world,  which  he  receives  according  to  his 
own  freedom.  His  lifelong  choice  of  these 
influences  determines  his  state  after  death, 
when  he  goes  to  his  fathers,  that  is  to  say,  to 
those  very  persons  of  whom  he  has  made 
himself  an  adopted  son,  by  doing  their  work 
in  this  lower  world.  So  by  his  deeds  here, 
he  chooses  his  company  forever. 

266.  '•  The  maintenance  of  a  world  like  the 
spiritual  gives  a  new  idea  of  the  divine  al- 
mightiness.  Where  every  thought  becomes 
real,  how  consummate  the  order  must  be,  to 
preserve  the  harmony.  Imagine  this  world, 
if  all  our  desires  and  thoughts  took  effect  upon 
their  objects !  What  destruction  would  ensue ! 
What  exquisiteness  of  spiritual  association 
then  is  requisite  to  perpetuate  such  a  state  ! 
What  communion  of  joys  there  must  be  in  the 
heavens  !  What  instant  crushing  of  lusts  in 
the  hells  !  The  same  divine  love  that  is  softer 
than  morning  in  the  one,  must  be  chains  of 
adamant  in  the  other,  or  the  inward  universe 
would  go  to  pieces  in  a  moment.  Verily  such 
a  society  requires  an  active  God. 

267.  "  Our  limits  forbid  other  details,  but 
wc  beg  the  thoughtful  reader  to  uoiice  the 
coher<;ncy  of  Swedenborg's  narration,  and  on 
consulting  the  Heaven  and  Hell,  to  observe 
the  reality  which  pervades  it.  Undoubtedly 
it  portrays  such  a  world  as  this  world  prepares 
for  ;  yea,  such    as  this  world  would  be  if  it 


LIFE   AND    WRITINGS   OF   EMANUEL   SWEDENBORG. 


67 


could.  Our  sympatliics  reiich  up  into  it;  our 
trades  and  pi-ofessions  are  learnt  for  it ;  our 
inner  bodies  are  formed  in  and  like  our  outer 
to  inhabit  it ;  our  loves  and  friendships  are 
perpetuated  in  it  if  we  please ;  already  our 
worship  traverses  it  to  God  ;  our  Bible  in  its 
spiritual  splendor  is  there  ;  our  Savior  in  his 
humanity  is  its  soul  ;  and  indeed,  such  a 
world  is  the  home  for  which  our  nature,  and 
all  nature  yearns.  Ah  !  you  will  reply,  it  is 
too  much  founded  upon  human  love,  and  too 
congenial  to  our  eldest  thoughts  !  There  is 
truth  in  the  objection. 

268.  "  After  perusing  such  an  apocalypse, 
what  a  tsitler  seems  the  parliament  of  philoso- 
phers debating  the  immortality  of  the  soul.  It 
is  as  though,  at  this  date,  we  should  examine  the 
evidence  for  the  existence  of  mankind.  Once 
for  all,  the  question  is  killed  ;  and  whether 
Swedenborg  be  a  true  seer  or  not,  he  has  con- 
vinced us  at  any  rate  that  the  Platos  and 
Catos,  Seneca  and  Cicero,  were  ineffectual 
because  not  visionary,  and  that  their  words  are 
henceforth  waste  where  not  experimental. 
Worlds  can  only  be  explor.ed  by  travellers 
thither ;  reason  and  guessing  at  a  distance 
are  futile,  unless  the  feet  can  be  plucked  from 
the  old  goutiness,  the  mind  quit  its  fixed 
thoughts,  and  the  eye  alight  upon  the  facts. 
The  conditions  of  spirit-seeing  are  as  those 
of  nature-seeing :  the  man  and  the  sight  must 
come  together. 

269.  "  But    the   eternity    of    hell,  —  what 
does     Swedenborg    say    of    that    momentous 
creed?     In  the  first  place,  he  denies  that  any 
existence    is   fundamentally   punishment,    but 
on  the  contrary,  delight.      Hell  consists  of  all 
the   delights  of  evil ;  heaven   of  all  those  of 
goodness.     The  Lord  casts  no   one  into  hell, 
but  those  who  are  there  cast  themselves  tliither, 
and  keep  themselves  where  they  are.     It  is  the 
last  dogma  of  free  will,  —  that  of  a  finite  being 
perpetuating  forever  his   own    evil,   standing 
fast  to  selfishness  without  end,  excluding  Om- 
nipotence in  all  its  dispensations,  and  making 
the   'will  not'  into    an   everlasting   'cannot,' 
to  maintain  itself  out  of  heaven,  and  contrary 
to  heaven.     The  question    is,    whether    it    is 
true    of    man    experimentally;    and    further, 
whether  any  conceivable   benevolence  can  in- 
vent reform  for  every  sinner  ?      Damnation  is 
a   practical    question.     If  our    human  states- 
men can  abolish   the  prison  and  the  transpor- 
tation, the  fine  and   punishment,  and   draw  all 
men  into  the  social   bond,  then  doubtless  the 
Divine   Ruler  who  works  through  our  means, 
will  accomplish   more    than  this   in  the  upper 
region  in  the  fulness  of  his  eternal  days  :  but 
until  all  the  wickedness  of  this  world  can  be 
absorbed  and  converted,  we  see   little   hope 
from  practice  of  the  abnegation   of  the  hells. 
They  are,  says   Swedenborg,    the   prisons  of 
the  spiritual  world,  and  every  indulgence  com- 
patible with  the  ends  of  conserving  and  bless- 
ing the  universe,  is  accorded  to  the  prisoners. 


Moreover,  the  unhappy  are  not  tormented  by 
conscience,  for  they  have  no  conscience,  but 
their  misery  arises  from  that  compression 
which  is  necessary  to  keep  within  bounds 
those  who  are  not  in  harmony  with  the  Divine 
love,  and  tiie  outgoings  of  whose  terrible  life 
cannot  be  permitted  by  the  Lord.  Lusts 
which  truth  and  goodness  cannot  recognize 
are  the  worm  that  never  dies,  and  the  fire 
that  is  not  quenched.  The  collision  of  false- 
hoods is  the  gnashing  of  hell's  teeth.  Yet 
the  unhappiest  are  immortal,  because  they 
have  an  inalienable  capacity  to  love  and  ac- 
knowledge God,  and  this  capacity  for  union 
with  Him,  whether  exerted  or  not,  is  the 
postulate  of  religion  and  the  seed  of  immor- 
tality. 

270.  "  The  mistake  hitherto  has  lain  in 
conceiving  the  future  life  as  too  unlike  the 
present,  —  as  replete  with  Divine  interven- 
tions ;  whereas  the  divinity  works  in  both 
worlds  through  human  means,  and  in  the 
limits  which  He  sets  to  his  power,  creates  the 
freedom  of  his  children.  Within  that  freedom 
filled  with  his  laws,  (and  freedom  itself  is  but 
his  widest  law,)  he  allows  mankind  to  help 
themselves,  and  by  personal  efforts,  whether 
individual  or  social,  to  rise  or  fall,  as  the  CJise 
may  be.  It  is  only  where  freedom  works  it- 
self out  and  begins  to  die  —  when  sin  grows 
involuntary,  and  the  heavenly  space  granted 
to  a  world  is  corrupt  and  perishing,  that  a 
Divine  intervention  takes  place,  and  a  new 
religion  or  reattachment  to  God  is  effected 
thereby.  But  Omnipotence  meddles  not  with 
that  pure  power  which  it  has  previously  given 
away. 

Earths  in  the  Universe. 

271.  "  But  we  have  now  to  follow  our 
spiritua,l  traveller  through  extremely  foreign 
journeys  —  through  the  planets  of  our  own 
universe,  and  into  distant  solar  systems.  Ever 
since  astronomy  taught  us  that  the  stars  are 
estates  like  our  own  Avorld,  we  have  acquired 
a  curiosity  about  them  ;  we  desire  to  know 
whether  any,  and  what  sort  of  persons,  dwell 
there  ;  and  if  we  can  affirm  inhabitants,  the 
faith  takes  a  heart  which  beats  with  a 
natural  throb  and  foretaste  of  acquaintance- 
ship. Friendship  and  intercourse  with  the 
starry  people  is  a  want  with  every  faithful 
child  ;  God  gives  all  an  affectionate  curiosit}' 
ample  to  infold  Orion  and  the  Dogstar.  Swe- 
denborg felt  this  too,  for  he  knew  as  much  a.- 
the  astronomers,  and  had  moreover  rooted 
himself  in  the  belief  that  a  means  so  immense 
as  the  sun-strewn  firmament  was  not  meant 
for  the  little  mankind  and  the  little  heaven  of 
one  planet,  but  for  human  races  indefinite  ii. 
extent,  variety,  and  function.  Moreover,  the 
Grand  Man  or  heaven  is  so  immense,  as  to 
require  the  inhabitants  of  myriads  of  earths 
to  constitute  it ;  those  whom  our  own  earth 
supplies  nourish  but  a  patch  in  the  skin  of 
universal  humanity  ;  there  requires  immortal 


68 


LITE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


food  for  every  other  part,  and  planetary  sem- 
inaries in  divine  profusion  where  men  are 
reared.  The  plurality  of  the  angels  perfects 
heaven,  just  as  the  multitude  and  variety  of 
good  affections  perfects  the  human  mind.  Our 
traveller,  therefore,  knew  that  the  stars  were 
full  of  people,  and  he  soon  found  that  they 
were  not  inaccessible. 

272.  "  One  means  of  intercourse  with  other 
worlds  is  as  follows.  The  spirits  and  angels 
deceased  from  each  planet,  are,  by  spiritual 
affinity,  near  that  planet.  Every  man  also  is 
a  spirit  in  his  inward  essence;  and  if  the 
proper  eyes  be  opened,  can  communicate  with 
other  spirits.  In  the  higher  world  into  which 
he  is  thus  admitted,  space  and  time  are  not 
fixed,  but  are  states  of  love  and  thought. 
Now  this  being  the  case,  the  passage  through 
states  or  variations  of  the  mind  itself,  takes 
the  place  of  passage  through  spaces.  Pas- 
sage through  states  is  spiritual  travelling. 
Hence  when  Swedenborg  was  ten  hours  in 
one  instance,  and  two  days  in  another,  in 
reaching  certain  of  the  planets,  he  implies 
that  the  changes  of  state  in  his  mind  whereby 
he  approximated  to  the  native  spirits  of  that 
orb,  went  on  for  such  a  time,  or  rather  were 
of  such  a  quality.  So  also  if  any  spirit  could 
be  brought  into  the  same  state  with  the  spirits 
of  Saturn,  he  would  then  be  with  them,  because 
similarity  of  state  in  the  spiritual  world  is 
sameness  of  place.  Now  being  thus  with 
the  spirits  of  any  particular  earth,  if  the  men 
of  that  earth  had  communication  with  spirits 
(which  Swedenborg  avers  to  be  the  case  with 
nearly  every  planet  but  our  own),  the  travel- 
ler, through  the  spirits,  might  have  intercourse 
with  the  inhabitants,  and  might  see  the  surface 
of  their  earth  through  their  eyes.  It  was  by 
this  circle  that  our  author  visited  several 
worlds,  his  variations  and  approximations 
being  directed  by  the  Lord,  all  for  the  moral 
purpose  that  we  might  know  experimentally 
that  man  is  the  end  of  the  universe,  and  that 
where  there  are  worlds  there  are  men,  and 
that  we  might  be  taught  the  immensity, 
and  somewhat  of  the  plan  and  constitution  of 
the  inward  heavens. 

273.  " '  MaTi,'  says  Swedenborg,  '  was  so 
created,  that  whilst  living  in  the  world  among 
men,  he  should  also  live  in  heaven  among  the 
angels,  and  vice  versa  ;  to  the  end  that  heaven 
and  the  world  might  be  united  in  essence  and 
action  in  him  ;  and  that  men  might  know 
what  there  is  in  heaven,  and  angels  what  there 
is  in  the  world ;  and  that  when  men  die,  they 
might  pass  from  the  Lord's  kingdom  on  earth 
to  the  Lord's  kingdom  in  the  heavens,  not  as 
into  another  thing,  but  as  into  the  same,  where- 
in they  also  were  when  they  were  living  in 
the  body.' 

274.  "The  particulars  which  our  author 
has  given  respecting  other  worlds  are  homely 
enough,  and  more  remarkable  on  the  spiritual 
than  on  the  material  side.     The    spirits    of 


Mercury,   we   learn,  are   the   rovers   of   the 
inner  universe,  a  curious  correspondence  with 
the  style  of  the  heathen  Mercury  —  the  mes- 
senger   of    the    gods.     They    belong    to    a 
province  of  the  memory  in  the  Grand  Man, 
and  as  the  memory  requires  constant  supplies 
to  store  it  with  knowledge,  so  the  Mercurials, 
who  are  the  memories  of  humanity,  are  em- 
powered to  wander  about,  and  acquire  knowl- 
edges in    every   place.     The   people   of   the 
Moon  are  dwarfs,  and  do  not  speak  from  the 
lungs,  but  from  a  quantity  of  air  collected   in 
the  abdomen,  because  the  moon  has  not  an  at- 
mosphere   like  that  of   other   earths  :    which 
suggests  the  analogy  of  certain  of  the  lower 
animals  that  gulp  down    the  air,  and  give  it 
out    again    in   a    peculiar    manner ;    among 
others  a  species  of  frog,  which  makes  thereby 
a  thundering  sound  like  that  attributed  by  our 
traveller  to  the  Lunarians.     They  correspond 
in  the  Grand  Man  to  the  ensiform  cartilage  at 
the  bottom  of  the  breast  bone.     It  is  remark- 
able as   showing  the  limits  of  spiritual  seer- 
ship,  that   Swedenborg  speaks    of  Saturn   as 
the  last  planet  of  our  system  ;  his  privilege  of 
vision  not  enabling  him  to  anticipate  the  place 
of  Herschel.* 

275.  "  The  theological  particulars  in  the 
book  are  important.  We  are  told  that  the 
good  in  all  worlds  worship  one  God  under  a 
human  form ;  that  the  Lord  was  born  on  this 
earth  because  it  is  the  lowest  and  the  most 
sensual,  and  hence,  the  fitting  place  for  the 
Word  to  be  made  flesh.  By  virtue  however 
of  the  incarnation  here,  the  divine  humanity 
is  realized  for  the  entire  universe  in  the  other 
life,  all  being  there  instructed  in  the  realities 
of  redemption,  and  their  inward  ideas  there- 
by united  to  that  stupendous  fact.  Sweden- 
borg's  work  now  under  consideration,  may  be 
characterized  as  a  Report  on  the  Religion  of 
the  Universe. 


Doctrine  of  the  New  Jerusalem. 
276.  "  The  Neiv  Jerusalem  and  its  Heavenly 
Doctrine  is  a  treatise  on  spiritual  ethics,  de- 
livering in  a  clear  manner  the  practical  part 
of  the  author's  system.  The  reader  of  it  will 
gain  a  high   idea  of  the   moral  requirements 


*  In  regard  to  Swedenborg's  staiejnent  concern iiii;  ttie  planet 
Saturn,  tlic  Ibllowing  are  the  facts.  In  A.  C  9104,  lie  says  — 
"  Some  of  the  spirits  of  this  earth  passed  to  the  spirits  of  the 
earth  Saturn,  who,  as  was  said  above,  are  afar  off  at  a  remark- 
able distance,  for  they  appear  at  the  anl  of  our  solar  world."  Ir» 
E.  U.  3,  he  says  —  "The  planet  Saturn  has  besides  a  large  lu- 
minous belt,  as  bcins  farthest  distant  from  the  sun,  which  belt 
supplies  that  earth  with  much  licht,  although  reflected."  What- 
ever may  be  made  of  the  expressions,  "  they  appear,"  and  "  as 
being  "  thus  distant  from  the  sun,  it  is,  at  least,  very  remarkable, 
if  Swedenborg  meant  to  say  that  Saturn  was  the  last  jilanet  in 
our  solar  system,  that  in  his  "  Principia,"  and  in  the  "  Worship 
and  Love  of  Ood,"  published  several  years  previously,  and 
about  40  years  before  the  discoveiy  of  the  seventh  planet  by  Her- 
schel, he  has  a  number  of  engravings  illustrative  of  the  planet- 
ary system,  in  all  of  which,  seven  planets  are  laid  down  ;  and 
he  expressly  says  that  "  there  were  seven  ftEtuses  brought  forth 
at  one  birth,  equal  in  number  to  the  planets  which  revolve  In  the 
grand  circus  of  the  world."  If  then,  there  were  "  limits  "  to  his 
"  spiritual  seership,"  which  we  do  not  doubt,  for  he  never  pre- 
tended that  it  was  unlimitrM,  the  query  is,  how  could  his  spiritual 
sight  be  shorter  than  his  scientific?  In  respect  to  there  being 
even  Hiore  than  sfiueji  planets,  it  must  be  remembered  that  thai 
was  his  scientific,  and  not  his  spiritual  statement.  We  now 
leave  the  reader  to  his  own  reflections.  —  Compiler. 


LIFE   AND   WHITINGS   OF   EMANUEL   SWEDENBORG. 


69 


that  Swedenborg  makes  upon  Lim.  One 
doctrine  brouglit  out  in  strong  relief  is  the 
superiority  of"  tlie  alVectional  to  tiie  intellectual 
element,  the  predominance  of  good  over  truth, 
oi"  charity  over  faith,  and  of  deeds  over  words, 
before  God.  Prior  to  Swedenborg,  the  hu- 
man loves  or  affections  were  little  considered, 
but  he  shows  tliat  they  are  our  very  life,  that 
intelligence  is  their  minister,  and  that  their 
condition  determines  our  lot  in  the  future 
world.  There  is  no  point  in  his  psychology 
more  brilliantly  vindicated  than  this  main  law 
of  the  power  of  love.  At  the  end  of  the 
work  we  have  his  ideas  on  ecclesiastical  and 
*  civil  government,  which  are  eminently  those 
of  conjoint  liberty  and  order.  The  Lord's 
ministers  are  to  claim  no  power  over  souls, 
and  he  who  differs  in  opinion  from  the  minis- 
ter, is  peaceably  to  enjoy  his  sentiments,  pro- 
vided he  makes  no  disturbance.  The  dignity 
of  offices  is  only  annexed  to  persons,  but  does 
not  belong  to  them.  The  sovereignty  itself 
is  not  in  any  person,  but  is  annexed  to  the 
person.  Whatever  king  believes  contrary  to 
this,  is  "^ot  wise.  Absolute  raonarchs  who  be- 
lieve that  their  subjects  are  slaves,  to  whose 
goods  and  lives  they  have  a  right,  are  '  not 
kings,  but  tyrants.' 

277.  "  One  cannot  but  regret  the  absence 
of  biographical  details  from  this  part  of  Swe- 
denborg's  history.  The  reason  doubtless  is, 
that  whilst  in  London,  (where  we  presume  he 
spent  a  good  sliare  of  the  time  from  1747  to 
1758,)  he  had  no  acquaintance  with  whom  he 
sympathized  on  the  subjects  that  now  interest- 
ed him.  It  was  probably  not  until  his  theo- 
logical works  had  been  for  years  before  the 
public,  that  he  became  acquainted  with  those 
English  friends  who  have  left  some  record  of 
him.  Previously  to  this,  he  was  known  only 
to  those  with  whom  he  lodged,  or  had  busi- 
ness. Mrs.  Lewis,  his  publisher's  wife,  knew 
him  ;  and  '  thought  him  a  good  and  sensible 
man,  but  too  apt  to  spiritualize  thhigs.'  He 
was  also  fond  of  the  company  of  his  printer, 
Mr,  Hart,  of  Poppin's  Court,  Fleet  Street, 
and  used  often  to  spend  the  evening  there. 
But  these  worthy  people  contribute  no  partic- 
ulars to  our  biography. 

Spiritual  Sight.    Immanuel  Kant. 

278.  "Swedenborg  was  probably  in  Lon- 
don during  the  latter  part  of  1758  ;  the  year 
in  which  the  works  that  we  have  just  been 
si)eaking  of,  were  printed.  We  find  him  re- 
turning to  Gottenburg  from  England  on  the 
19th  of  July,  1759,  and  here  he  gave  a  public 
proof  that  he  had  a  more  spacious  eyesight 
than  was  usual  in  his  day.  Immanuel  Kant, 
the  transcendental  philosopher,  shall  be  our 
historian  of  the  occurrence  that  took  place. 

279.  " '  On  Saturday,  at  4  o'clock,  P.  M.,' 
says  Kant,  '  when  Swedenborg  arrived  at 
Gottenburg  from  England,  Mr.  William  Cas- 
tel  invited  him  to  his   house,  together  with  a 


party  of  fifteen  persons.  About  six  o'clock, 
Swedenborg  went  out,  and  after  a  short  inter- 
val returned  to  the  company,  quite  pale  and 
alarmed.  He  said  tliat  a  dangerous  fire  had 
just  broken  out  in  Stockholm,  at  the  Suder- 
mahn  (Gottenburg  is  300  miles  from  Stock- 
holm), and  that  it  was  spreading  very  fast. 
He  was  restless,  and  went  out  often.  He 
said  that  the  house  of  one  of  his  friends, 
whom  he  named,  was  ah'eady  in  ashes,  and 
that  his  own  was  in  danger.  At  8  o'clock, 
after  he  had  been  out  again,  he  joyfully  ex- 
claimed, "  Thank  God !  the  fire  is  extinguished, 
the  third  door  from  my  house."  This  news 
occasioned  great  jcommotion  through  the  whole 
city,  and  particularly  amongst  the  com])any  in 
which  he  was.  It  was  announced  to  the  gov- 
ernor the  same  evening.  On  the  Sunday 
morning,  Swedenborg  was  sent  for  by  the  gov- 
ernor, who  questioned  him  concerning  the  dis- 
aster. Swedenborg  described  the  tire  precise- 
ly, how  it  had  begun,  in  what  manner  it  had 
ceased,  jmd  how  long  it  had  continued.  On 
the  same  day  the  news  was  spread  through 
the  city,  and,  as  the  governor  had  thought  it 
worthy  of  attention,  the  consternation  was 
considerably  increased ;  because  many  were 
in  trouble  on  account  of  their  friends  and 
property,  which  might  have  been  involved  in 
the  disaster.  On  the  Monday  evening,  a  mes- 
senger arrived  at  Gottenburg,  who  was  de- 
spatched during  the  time  of  the  fire.  In  the 
letters  brought  by  him,  the  fire  was  described 
precisely  in  the  manner  stated  by  Sweden- 
borg. On  the  Tuesday  morning,  the  royal 
courier  arrived  at  the  governor's  with  the 
melancholy  intelligence  of  the  fire,  of  the  loss 
it  had  occasioned,  and  of  the  houses  it  had 
damaged  and  ruined,  not  in  the  least  differing 
from  that  which  Swedenborg  had  given  imme- 
diately it  had  ceased  ;  for  the  fire  was  extin- 
guished at  8  o'clock. 

280.  '' '  What  can  be  brought  forward  against 
the  authenticity  of  this  occurrence  ?  My 
friend  who  wrote  this  to  me,  has  not  only  ex- 
amined the  circumstances  of  this  extraordina- 
ry case  at  Stockholm,  but  also,  about  two 
months  ago,  at  Gottenburg,  where  he  is  ac- 
quainted witli  the  most  respectable  houses, 
and  where  he  could  obtain  the  most  authentic 
and  complete  information  ;  as  the  greatest 
part  of  the  inhabitants,  who  are  still  alive, 
were  witnesses  to  the  memorable  occurrence.' 

281.  "  Kant  had  sifted  this  matter,  and  also 
that  of  the  Queen  of  Sweden  (p.  12G-7  be- 
low), to  the  utmost,  by  a  circle  of  inquiries, 
epistolary  as  well  as  personal ;  and  his  narra- 
tive is  found  in  a  letter  to  one  Charlotte  de 
Knobloch,  a  lady  of  quality,  written  in  17()8. 
two  years  after  Kant  had  attacked  Sweden- 
borg in  a  small  work  entitled,  Dreams  of  ('■ 
Ghost  Seer  illustrated  by  Dreams  of  Meta- 
physics. His  account  comes,  therefore,  as  a 
suitable  testimony.  But  what  proof  is  so 
good  as  the  reappearance  of  the  facts  ?     Pow- 


ro 


LIFE    AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


ers  and  events  of  the  kind  are  now  common 
enough  not  to  excite  surprise  from  their  rarity. 
Mesmerism  produces  a  percentage  of  seers 
equal  occasionally  to  such  achievements.  Nay, 
but  the  faculty  of  transcending  the  horizon  of 
space  and  the  instance  of  time,  is  as  old  as 
history  :  there  have  always  been  individuals 
who  in  vision  of  a  higher  altitude,  saw  the  re- 
fractions of  the  distant  and  the  future  painted 
upon  the  curtains  of  the  present.  At  any 
rate  Swedenborg  was  aware  of  the  faculty 
long  before  he  became  a  seer.  Thus  in  his 
Animal  Kingdom,  Part  VII.,  p.  237,  when 
speaking  of  the  soul's  state  after  death,  he 
has  the  following,  illustrative  of  its  powers  : 
'  I  need  not  mention,'  says  he,  '  the  manifest 
sympathies  acknowledged  to  exist  in  this  lower 
world,  and  which  are  too  many  to  be  recount- 
ed :  so  great  being  the  sympathy  and  magnet- 
ism of  man,  that  communication  often  lakes 
place  between  those  who  are  miles  apart. 
Such  statements  are  regarded  by  many  as 
absurdities,  yet  experience  proves  their  truth. 
Nor  will  I  mention  that  the  ghosts  of  some 
have  been  presented  visibly  after  death  and 
burial,'  &c.,  &;c.  To  account  for  events  like 
Swedenborg's  vision  of  the  fire  of  Stockholm 
(which  also  Robsahm  says  that  he  foretold), 
we  need  not  pierce  the  vault  of  nature ;  this 
world  has  perfections,  mental,  imponderable, 
and  even  physical,  equivalent  to  supplj^  the 
sense.  The  universe  is  telegraphically  pres- 
ent to  itself  in  every  tittle,  or  it  would  be  no 
universe.  There  are  also  slides  of  eyes  in  man- 
kind as  an  Individual,  adequate  to  converting 
into  sensation  all  the  quick  correspondence  that 
exists  between  things  by  magnetism  and  other 
kindred  message  bearers.  It  is  however  only 
fair  to  Swedenborg  to  say,  that  he  laid  no 
stress  on  these  incidental  marvels,  but  devoted 
himself  to  bearing  witness  to  a  far  more  pecu- 
liar mission. 

282.  "There  is  no  doubt  that  the  rumor  of 
this  affair  soon  travelled  to  Stockholm,  and 
coupled  with  the  strange  repute  in  which 
Swedenborg  was  already  held,  stimulated  cu- 
riosity about  him  on  his  return  to  the  capital. 
The  clergy,  as  may  be  imagined,  were  not  un- 
concerned spectators  of  the  doings  of  one  so 
intimately  connected  with  some  of  the  digni- 
taries of  the  Lutheran  church.  At  first  he 
had  spoken  freely  to  them  of  his  spiritual 
intercourse,  but  perceiving  their  displeasure 
excited,  he  became  more  cautious.  A  circum- 
stance that  occurred  showed  that  even  at  this 
time  (17G0)  they  were  longing  to  exercise  a 
superintendence  over  him.  They  observed 
that  he  seldom  went  to  church,  or  partook  of 
the  Holy  Supper.  This  was  owing  partly  to 
the  contrariety  of  the  Lutheran  doctrine  to 
his  own  ideas,  and  partly,  Robsahm  says,  to 
the  disease  of  the  stone  which  troubled  him. 
In  1760  two  bishops,  his  relations,  remon- 
strated with  him  in  a  friendly  manner  upon 
his  remissness.     He  answered  that   religious 


observances  were  not  so  necessary  for  him  as 
for  others,  as  he  was  associated  with  angels.  ^ 
They  then  represented  that  his  example  would 
be  valuable,  by  which  he  suffered  himself  to 
be  persuaded.  A  few  days  previously  to  re- 
ceiving the  Sacrament,  he  asked  his  old  do- 
mestics to  whom  he  should  resort  for  the  pur- 
pose, for  '  he  was  not  much  acquainted  with 
the  preachers.'  The  elder  chaplain  was  men- 
tioned. Swedenborg  objected  that  '  he  was  a 
passionate  man  and  a  fiery  zealot,  and  that  he 
had  heard  him  thundering  from  the  pulpit 
with  little  satisfaction.'  The  assistant  chap- 
lain was  then  proposed,  who  was  not  so  popu- 
lar with  the  congregation.  Swedenborg  said, 
'  I  prefer  him  to  the  other,  for  I  hear  that  he 
speaks  what  he  thinks,  and  by  this  means  has 
lost  the  good  will  of  his  people,  as  generally 
happens  in  this  world.'  Accordingly  he  took 
the  Sacrament  from  this  curate. 

Spiritual  Interconrse.  ' 

283.  "  It  was  not  however  the  clergy  alone 
who  felt  an  interest  in  watching  his  career, 
but  he  had  become  an  object  of  curiosity  to 
all  classes.  Supernaturalism  has  charms  for 
every  society,  whether  atheistic  or  Christian, 
savage  or  civilized,  scientific  or  poetic.  May 
we  not  say,  that  it  is  the  undercharra  of 
all  other  interests,  and  that  from  childhood 
upwards  the  main  expectation  of  every  jour- 
ney, the  hope  of  every  uncovering,  the  joy  of 
every  new  man  and  bright  word,  is,  that  we 
may  come  at  length  somewhere  upon  that 
mortal  gap  which  opens  to  the  second  life  ? 
Supernaturalism  in  all  ages  has  had  also  a 
commercial  side,  and  has  been  -cultivated  as  a 
means  to  regain  missing  property,  or  to  dis- 
cover hidden  treasures.  The  good  people  of 
Stockholm  were  perhaps  spiritual  chiefly  in 
this  latter  direction.  It  was  in  1761  that  Swe- 
denborg was  consulted  on  an  affair  of  the  kind 
by  a  neighbor  of  his,  the  widow  of  Louis  Von 
Marteville,  who  had  been  ambassador  from 
Holland  to  Sweden.  Curiosity  too  was  a 
prompting  motive  in  her  visit ;  and  she  went  to 
the  seer  with  several  ladies  of  her  acquaintance, 
all  eager  to  have  a  '  near  view  of  so  strange  a 
person.'  Her  husband  had  paid  away  25,000 
Dutch  guilders,  and  the  widow  being  again 
applied  to  for  the  money,  could  not  produce 
the  receipt.  She  asked  Swedenborg  whether 
he  had  known  her  husband,  to  which  he  an- 
swered in  the  negative,  but  he  promised  her, 
on  her  entreaty,  that  if  he  met  him  in  the 
other  world  he  would  inquire  about  the  re- 
ceipt. Eight  days  afterwards  Von  Marteville 
in  a  dream  told  her  where  to  find  the  receipt, 
as  well  as  a  hair-pin  set  with  brilliants,  which 
had  been  given  up  as  lost.  This  was  at  2 
o'clock  in  the  morning,  and  the  widow  alarmed, 
yet  pleased,  rose  at  once,  and  found  the  arti- 
cles, as  the  dream  described.  She  slept  late 
in  the  morning.  At  11  o'clock,  A.  M.,  Swe- 
denborg was  announced.      His  first  remark, 


LIFE   AND   WRITINGS    OF   EMANUEL    SWEDENBORG. 


71 


before  the  lady  could  open  her  lips,  was,  that 
'  during  the  preceding  night  he  had  seen  Von 
Marteville,  and  had  wished  to  converse  witli 
him,  but  the  latter  excused  himself,  on  tlie 
t'round  that  he  must  go  to  discover  to  his  wife 
something  of  importance.'  Swedenborg  added 
that  '  lie  then  departed  out  of  the  society  in 
which  he  had  been  for  a  year,  and  would  as- 
cend to  one  far  happier  ; '  owing,  we  presume, 
to  his  being  lightened  of  a  worldly  care.  This 
account,  attested  as  it  is  by  the  lady  herself, 

through  the  Danish  General  Von   E ,  her 

second  husband,  was  noised  through  all  Stock- 
holm. It  ought  to  be  added,  that  Madame 
offered  to  make  Swedenborg  a  handsome  pres- 
ent for  his  services,  but  this  he  declined."  — 
WiVcinsun^s  Biography,  pp.  102-126. 

284.  It  was  in  the  same  year  (1701)  that 
Louisa  Ulrica,  the  Queen  of  Sweden,  desired 
to  have  an  interview  with  Swedenborg.  For, 
although  she  was  but  little  disposed  to  believe 
in  sucli  seeming  miracles,  she  was  neverthe- 
less willing  to  put  the  power  of  Swedenborg 
to  the  test.  .She  was  previously  acquainted 
ivith  the  Marteville  affair,  though  she  had 
never  taken  an}-^  pains  to  ascertain  the  truth 
of  it.  We  quote  from  M.  Thiebault,  "  Docu- 
ments," page  94.  '•  Swedenborg,  having  come 
one  evening  to  her  court,  she  had  taken  him 
aside,  and  begged  him  to  inform  himself  of 
her  deceased  brother,  the  Prince  Royal  of 
Prussia,  what  he  said  to  her  at  the  moment 
of  her  taking  leave  of  him  for  the  court  of 
Stockholm.  She  added,  that  what  she  had 
said  was  of  a  nature  to  i-ender  it  impossible 
that  the  Prince  could  have  repeated  it  to  any 
one,  nor  had  it  ever  escaped  her  own  lips  : 
that,  some  days  after,  Swedenborg  returned, 
when  she  was  seated  at  cards,  and  requested 
she  would  grant  him  a  private  audience ;  to 
which  she  I'eplied,  he  might  communicate  what 
he  had  to  say  before  the  company ;  but  Sweden- 
borg assured  her  he  could  not  disclose  his  er- 
rand in  the  presence  of  witnesses  ;  tliat  in  con- 
sequence of  this'intimation  the  queen  became 
agitated,  gave  her  cards  to  another  lady,  and 
requested  M.  de  Schwerin  (who  also  was  present 
when  she  related  the  story  to  us,)  to  accom- 
j)any  her:  that  they  accordingly  went  together 
into  another  apartment,  where  she  posted  M. 
de  Schwerin  at  the  door,  and  advanced  towards 
the  farthest  extremity  of  it  with  Swedenborg ; 
who  said  to  her,  '  You  took,  madam,  your  last 
leave  of  the  Prince  of  Prussia,  your  late  au- 
gust brother,  at  Charlottenburg,  on  such  a 
day,  and  at  such  an  hour  of  the  afternoon  ;  as 
you  were  passing  afterwards  through  the  long 
gallery,  in  the  castle  of  Charlottenburg,  you 
met  him  again ;  he  then  took  you  by  the  hand 
and  led  you  to  such  a  window,  where  you 
"Oould    not    be    overheard,    and    then    said    to 

you  these  words : .'       The  queen  did  not 

repeat  the  words,  but  she  protested  to  us  they 

were    the    very  same    her  brother   had    pro- 

-  Bounced,  and  that  she  retained  the  most  per- 


fect recollection  of  them.  She  added,  that  she 
nearly  fainted  at  the  shock  she  experienced : 
and  she  called  on  M.  de  Schwerin  to  answer 
for  the  truth  of  what  she  had  said;  who,  in 
his  laconic  style,  contented  Iiimself  with  say- 
ing, '  All  you  have  said,  madam,  is  perfectly 
true  —  at  least  as  far  as  I  am  concerned.'  I 
ought  to  add,  (INI.  Tbiebault  continues,)  that 
though  the  queen  laid  great  stress  on  the  truth 
of  her  recital,  she  professed  herself,  at  the 
same  time,  incredulous  to  Swedenborg's  sup- 
posed conferences  with  the  dead.  '  A  thou- 
sand events,'  said  she,  '  appear  inexplicable 
and  supernatural  to  us,  who  know  only  the 
immediate  consequences  of  them  ;  and  men  of 
quick  parts,  who  are  never  so  well  pleased  as 
when  they  exhibit  something  wonderful,  take 
an  advantage  of  this  to  gain  an  extraordinary 
reputation,  Swedenborg  was  a  man  of  learn- 
ing, and  of  some  talent  in  this  way;  but  I 
cannot  imagine  by  what  means  he  obtained 
the  knowledge  of  what  had  been  communi- 
cated to  no  one.  However,  I  haA'e  no  faith 
in  his  having  had  a  conference  with  my 
brother.'  "  M.  Thiebault  states  that  the  queen, 
as  well  as  her  brother  Frederic  the  Great, 
were  professed  atheists  :  this  accounts  for  her 
incredulity,  but  seems,  at  the  same  time,  to 
establish  more  fully  the  truth  of  Swedenborg's 
interview  witli  her  brother. 

285.  It  sliould  l)e  observed  however,  says 
Mr.  Noble,  that  "  Swedenborg  himself  never 
laid  any  stress  upon  these  supernatural  proofs 
of  the  truth  of  his  pretensions  ;  and  never  does 
he  appeal  to  them,  or  so  much  as  mention  them 
in  his  works.  How  strong  an  evidence  is 
this  of  his  elevation  of  mind  ;  and  of  his  per- 
fect conviction  of  the  truth  of  the  views  he 
was  made  an  instrument  for  unfolding,  with 
his  own  divine  appointment  to  that  purpose, 
as  standing  in  no  need  of  such  evidence  for  its 
support !  Could  it  be  possible  for  any  of  the 
merely  fanatical  pretenders  to  divine  commu- 
nications to  appeal  to  such  testimonies  of  su- 
pernatural endowment,  how  eagerly  would 
they  seek  to  silence  objectors  by  referring  to 
the  queens,  counts,  ambassadors,  governors, 
and  university  professors,  that  had  been  wit- 
nesses of  their  power !  But  it  is  precisely  on 
account  of  the  silencing  nature  of  such  evi- 
dence that  Swedenborg  declines  to  appeal  to 
it.  Doubtless,  however,  it  was  of  Divine 
Providence  that  occasions  arose  which  con- 
strained him  to  give  such  demonstrations,  and 
that  they  were  recorded  by  others :  because 
such  things  serve  for  conjirmations  of  the 
truth,  though  they  are  not  the  proper  grounds 
of  its  original  reception.  When  presented 
also  upon  testimony,  and  at  a  distance  of  time, 
they  lose  that  compulsive  character  which  they 
possess  when  they  take  place,  or  nearly  so,  before 
our  eyes  :  and  thus  they  may  then  become  use- 
ful to  draw  the  attention  of  receptive  miiids  to 
the  truth,  which,  wlien  known,  may  convince 
by  its  own  evidence."  —  Documents,  p.  102. 


72 


LIFE   AND   WIUTINGS   OF   EMANUEL   SWEDENBORG. 


Spiritual  Foresight. 

286.  "  The  t'uUowiiij,'  incident,  lirst  pub- 
lished by  Dr.  Taf'el,  and  translated  in  the  In- 
tellectual Repository,  rests  on  the  authority 
of  Professor  John  Benedict  Von  Scherer,  a 
distinguished  public  man  in  Germany,  who 
died  soon  after  1821.  The  llev.  Mr.  Moser, 
a  clergyman  at  Oclisenburg,  writes  to  Dr. 
Tafel  as  follows  :  — 

"  '  My  dear  Friend  :  —  Amongst  the  ex- 
ternal proofs  for  the  credibility  of  the  spir- 
itual revelations  of  Swedenborg,  1  do  not  find 
in  the  writings  you  have  already  edited,  that 
remarkable  prediction  of  Swedenborg's,  for  the 
communication  of  which  we  are  indebted  to  the 
late  Dr.  Scherer,  professor  of  the  French  and 
English  languages  at  our  university  (Tubin- 
gen). This  prediction  most  justly  deserves  to  be 
placed  by  the  side  of  those  other  remarkable 
occurrences,  such  as  those  relating  to  Queen 
Ulrica,  Madame  da  Marteville,  and  the  fire  at 
Stockholm,  &c.,  which  are  often  alleged  as  proofs 
of  Swedenborg's  communication  with  the  world 
of  spirits.  As  the  occurrence  in  question  ap- 
pears to  have  elapsed  from  your  memory,  per- 
mit me,  in  order  that  it  may  be  inserted  in  the 
Magazine,  to  relate  it  verJuttiin  [from  Dr. 
Scherer],  and  thus  to  bring  it  to  your  remem- 
brance; at  the  s.ame  time  I  must  leave  it  to 
your  exertions,  by  further  investigations  in 
Sweden  to  establish  the  truth  of  it. 

"  '  It  was  during  the  period  of  our  stud- 
ies at  the  university  fTubingen],  between 
the  years  of  1818  and  1821,  that  it  came  to 
our  knowledge  that  the  said  Professor  Scherer 
had  resided,  during  Swedenborg's  time,  at 
Stockholm,  as  secretary  or  attache  to  an  em- 
bassy, and  that  he  had  probably  learned  to 
know  Swedenborg  personally.  We  were,  con- 
sequently, both  induced  to  visit  the  professor, 
and  to  ascertain  from  him  what  he  might  have 
to  communicate  respecting  Swedenborg  per- 
sonally, respecting  remarkable  facts  recorded 
concerning  him,  and  also  respecting  the  re- 
ception of  his  doctrines  and  visions  in  Swe- 
den. The  professor,  who  was  greatly  ad- 
vanced in  years,  then  told  us,  "  that  at  Stock- 
holm, in  all  companies,  very  much  was  said 
concerning  the  spirit-seer,  Swedenborg,  and 
wonderful  things  were  recorded  respecting  his 
intercourse  with  spirits  and  angels.  But  the 
judgment  pronounced  concerning  him  was  va- 
rious. Some  gave  full  credit  to  his  visions  ; 
others  passed  them  by  as  incomprehensible, 
and  others  rejected  them  as  fanatical  ;  but  he 
himself  (Scherer)  had  never  been  able  to  be- 
lieve them.  Swedenborg,  however,  on  account 
of  his  excellent  character,  was  universally 
held  in  high  estimation." 

" '  Amongst  other  things  Prof.  Scherer 
related  the  following  remarkable  occurrence  : 
Swedenborg  was  one  evening  in  company  at 
Stockholm,  when,  after  his  information  about 
the  world  of  spirits  had  been  heard  with  the 


greatest  attention,  they  put  him  to  the  proof 
as  to  the  credibility  of  his  extraordinary  spir- 
itual communications.  The  test  was  this  r 
He  should  state  which  of  the  company  would 
die  first.  Swedenborg  did  not  refuse  to  an- 
swer this  question,  but  after  some  time,  in 
which  he  ajjpeared  to  be  in  profound  and 
silent  meditation,  he  quite  openly  replied : 
"  Olof  Olofsohn  will  die  to-morrow  morning  at 
forty-five  minutes  past  four  o'clock."  By  this 
predictive  declaration,  which  was  pronounced 
by  Swedenborg  with  all  confidence,  the  com- 
pany were  placed  in  anxious  expectation,  and 
a  gentleman,  who  was  a  friend  of  Olof  Olof- 
sohn, resolved  to  go  on  the  following  morning, 
at  the  time  mentioned  by  Swedenborg,  to  the 
house  of  Olofsohn,  in  oi'der  to  see  whether 
Swedenborg's  prediction  was  fulfilled.  On 
the  way  thither  he  met  the  well-known  ser- 
vant of  Olofsohn,  who  told  him  that  his  mas- 
ter had  just  then  died  ^  a  fit  of  apoplexy  had 
seized  him,  and  had  suddenly  put  an  end  to 
his  life.  Upon  which  the  gentleman,  tlirougb 
the  evidence  of  the  death  which  really  oc- 
curred [according  to  the  prediction],  was  con- 
vinced. At  the  same  time  this  particular 
circumstance  also  attracted  attention  :  the 
clock  in  Olofsohn's  dwelling  apartment  stopped 
at  the  very  minute  in  which  he  had  expired, 
and  the  hand  pointed  to  the  time.'"  —  InteL 
Repos.,  March,  1846. 

Political  Principles  and  Deliberations. 

287.  "  But  neither  Swedenborg's  spiritual 
intercourses,  nor  the  laborious  works  that  ht^ 
was  com{x>sing,  were  an  excuse  to  him  for 
neglecting  the  affairs  of  this  woi-ld  when  op- 
portunity required,  and  accordingly  in  1761 
we  find  him  taking  part  in  the  deliberations 
of  the  Diet  which  met  in  January  of  that 
year.  Three  memorials  are  preserved  which 
he  presented  to  the  Swedish  parlimnent  ■: 
one,  at  the  opening  of  the  Diet,  congratulating 
the  House  upon  its  meeting,  counselling  the 
redress  of  grievances  which  might  otherwise 
enable  the  disaffected  to  impair  and  destroy 
the  constitution,  and  especially  deprecating 
that  systematic  calumny  which  is  not  less  de- 
structive to  the  stability  of  governments  than 
to  public  and  private  character.  In  tivis  paper 
the  quiet  sage  expresses  his  preference  for 
that  mixed  form  of  monarchy  which  then 
prevailed  in  Sweden,  and  he  ends  as  he  began 
it,  with  a  powerful  appeal  to  the  members  to 
obviate  change  by  the  prosecution  of  useful 
reforms.  In  the  next  memorial  (whether 
they  were  spoken  by  himself  from  his  place 
we  do  not  know)  he  insists  upon  some  of  the 
same  topics,  but  mainly  upon  the  preservation 
of  the  liberties  of  the  people,  and  upon  the 
French  in  preference  to  the  English  alliance ; 
the  latter  being  incompatible,  as  he  said,  with 
the  bond  between  England  and  Hanover, 
which  had  formerly  belonged  to  Sweden.. 
He  forcibly  expresses   the   evils  of  despotic 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


73 


governments,  in  which  i'uU  phiy  is  given  to  the 
hereditary  vices  of  the  sovereign,  and  de- 
nounces absolutism  as  alike  injurious  to  the 
ruler  and  the  people,  observing  that,  as  i'or 
the  latter,  '  it  is  unlawful  for  any  one  to  de- 
liver over  his  life  and  property  to  the  arbi- 
trary power  of  an  individual ;  for  of  these 
God  alone  is  Lord  and  Master^  and  we  are 
only  their  administrators  upon  earth.'  Es- 
pecially alluding  to  the  danger  in  which  a 
country  stands  that  is  thus  subject  to  an  indi- 
vidual, from  the  subtle  power  of  the  papacy, 
he  has  the  following,  which  may  serve  as  a 
specimen  of  his  style  in  these  documents  :  — 

"  '  It  would  be  tedious  to  enumerate  .ill  the  mis- 
fortunes and  tliO  grievous  and  dreadful  conse- 
quences wiiicli  might  happen  here  in  the  north 
under  a  despotic  government ;  I  will  mention 
therefore  only  one  —  popish  darkness,  —  and  will 
endeavor  to  exhibit  it  in  its  true  light. 

"  '  We  know  from  experience  how  the  Babylo- 
nian whore  (which  signifies  the  popish  religion) 
fascinated  and  bewitched  the  reigning  princes  of 
Saxony,  Cassell,  and  Zweibrucken,  also  the  king 
of  England,  shortly  before  the  house  of  Hanover 
was  called  to  the  British  throne,  and  bow  it  is  still 
dallying  with  the  Pretender  ;  bow  in  Prussia  like- 
wise, it  tampered  with  the  present  king,  when 
crown  prince,  through  his  own  father;  not  to  men- 
tion King  Sigismund  and  Queen  Christina  in 
Sweden.  We  are  well  aware,  too,  how  this  v.hore 
is  still-  going  her  rounds  through  the  courts  of  re- 
formed Christendom.  If,  therefore,  Sweden  were 
an  absolute  monarchy,  and  this  whore,  who  under- 
stands so  well  how  to  dissemble,  and  to  adorn  her- 
self like  a  goddess,  were  to  intrude  herself  into 
the  cabinet  of  a  future  monarch,  is  there  any  rea- 
son why  she  should  not  as  easily  delude  and  in- 
fatuate him,  as  she  did  the  above-mentioned  kings 
and  princes  of  Christendom  ?  What  opposition 
would  there  be,  what  means  of  self-protection, 
especially  if  the  army,  which  is  now  upon  a  stand- 
ing footing,  were  at  the  disposal  of  the  monarch  ? 
What  could  bishops  and  priests,  together  with  the 
peasantry,  do,  ag^Mnst  force,  against  the  determi- 
nation of  the  so-er eign,  and  against  the  crafty  cim- 
ning  of  the  Jesuits  ?  Would  not  all  heavenly 
light  be  dissipated  :  would  not  a  night  of  barba- 
rian darkness  overspread  the  land  ;  and  if  they 
would  not  be  martyrs,  must  not  the  people  bow  down 
the  neck  to  Satan,  find  become  worshippers  of 
images,  and  idolaters  ? 

"  '  The  dread  of  this  and  every  other  slavery 
which  I  need  not  here  describe,  must  bang  over  us 
for  the  future,  should  there  take  place  any  altera- 
tion in  our  excellent  constitution,  or  any  suspen- 
sion of  our  invaluable  liberty.  The  only  guaran- 
ty and  counter  check  against  such  calamities 
would  be  oath  and  conscience.  Certainly  if  there 
were  an  oath,  and  tiie  majority  were  sufficiently 
conscientious  to  respect  it,  civil  and  religious  lib- 
erty, and  all  that  is  valuable,  nnght,  indeed,  in 
every  kingdom  remain  inviolate  :  but,  on  the  otlier 
hand,  we  must  bear  in  mind  that  the  papal  chair 
can  dissolve  all  oaths,  and  absolve  every  con- 
.ecience,  by  virtue  of  the  keys  of  St.  Peter.  It  is 
easy  for  a  monarch  to  assert,  and  with  every  ap- 
pearance of  truth,  that  bo  has  no  thought  of  or 
desire  for  absolute  rule  ;  but  what  each  fosters  in 
his  heart  and  keeps  studiously  apart  from  the  out- 
ward man,  is  known  only  to  God,  to  himself,  and 
to  his  private  friends,  through  whom,  however, 
10 


what  is  hidden  occasionally  manifests  itself.  1 
shudder  when  I  reflect  wjiat  may  happen,  and 
probably  will  happiMi,  if  private  interests,  subvert- 
ing the  general  welfare  into  a  gross  darkness, 
should  here  attain  the  ascendency.  I  must  observe, 
also,  that  I  see  no  diderenCe  betweeh  a  king  in 
Sweden  who  possesses  absolute  power,  and  an 
idol ;  for  all  turn  themselves,  heart  and  soul,  in  the 
same  way  to  the  one  as  to  the  other,  obey  his  will, 
and  worship  what  passes  from  his  mouth.' 

288.  "  The  third  memorial  is  upon  the  sub- 
ject of  finance,  and  is  as  follows :  — 

"  '  If  the  States  do  not,  during  this  diet,  make 
some  arrangement  for  the  gradual  recall  of  the 
notes  now  in  circulation,  and  tiie  substitution  of 
pure  coin  in  th(;ir  stead,  it  is  to  be  feared  that  the 
present  prevailing  dearness  will  constantly  in- 
crease, until  the  country  becomes  exhausted,  when 
a  national  bankruptcy  in  all  paper  money  must  be 
the  consequence.  This  nmst  be  evident  to  every  re- 
flecting person,  when  he  considers,  that  a  note  of 
six  dollars  is  now  worth  only  three  dollars  in  plats 
(a  former  Swedish  copper  coin)  in  foreign  trade, 
and  two  in  domestic  ;  and  if  the  high  prices  still 
continue,  it  will  probably  come  down  to  one  dol- 
lar. In  such  case,  how  can  the  nation  be  pre- 
served from  ruin  ?  These  grievous  and  dreadful 
events  can  only  be  prevented  by  the  restoration  of 
a  pure  metallic  currency. 

'•  '  Many  plans  might  be  devised  and  proposed, 
to  compel  the  circulation  of  the  notes  at  their 
original  fixed  value,  and  thus  meet  the  high 
prices  ;  but  they  must  all  be  of  little  or  no  avail, 
with  one  exception,  and  that  is,  the  restoration  of 
a  proper  metallic  currency,  as  it  was  formerly  in 
Sweden,  and  is  now  in  every  other  country  in  the 
world.  In  money  itself  consists  the  value  of  notes, 
and  consequently  of  all  kinds  of  goods.  If  an 
empire  could  subsist  with  a  representative  cur- 
rency, and  yet  no  real  currency,  it  would  be  an 
empire  without  its  parallel  in  the  world.' 

289.  '•  We  have  no  further  details  of  Swe- 
denborg's  parliamentary  career;  only  we  learn 
from  Count  Iliipken,  (for  many  years  Prime 
Minister  of  Sweden,  and  during  that  time 
until  the  revolution  in  1772,  the  second  per- 
son in  the  kingdom.)  that  '  the  most  solid 
memorials,  and  the  best  penned,  at  the  diet  of 
1761,  on  matters  of  finance,  were  presented 
by  Swedenborg;  in  one  of  which  he  refuted 
a  large  work  in  4to.  on  the  same  subject, 
quoted  the  corresponding  passages  of  it,  and 
all  in  less  than  one  sheet.'  It  appears  also 
that  he  was  a  member  of  the  Secret  Commit- 
tee of  the  Diet,  an  office  to  which  only  the 
most  sage  and  virtuous  were  elected.  When 
we  consider  the  mountain  of  obloquy  which 
rested  at  that  day  on  a  spirit  seer,  who  more- 
over announced  in  his  own  person  a  new  com- 
mission from  the  Almighty,  we  must  grant 
that  there  was  a  wise  deportment  in  Sweden- 
borg, an  extraordinary  helpfulness  for  the 
public  service  to  maintain  him  in  such  a  posi- 
tion in  the  assembly  of  his  nation  ;  nor  can  it 
fail  to  reflect  credit  upon  Sweden  herself  that 
she  so  far  appreciated  her  remarkable  son  as 
not  to  accuse  him  of  any  disqualifying  mad- 
ness in  the  exercise  of  his  public  functions. 
That  tolerance  of  the   seer  in  the  statesmaa 


74 


LIFE   AND   WRITINGS    OF   EMANUEL    SWEDEXDORG. 


heralds  a  new  code  of  sanity,  in  which  the 
clearest  sight  and  the  most  uncommon  gifts 
will  no  longer  be  held  to  be  less  sound,  than 
dull  routine  of  eye  and  understanding,  pro- 
vided the  stranger  accompaniments  are  backed 
by  virtue  and  common  sense. 

290.  " '  During  the  sittings  of  the  Imperial 
Diet,'  says  Robsahm,  '  he  took  great  interest 
in  hearing  what  was  done  in  his  absence  in 
the  House  of  Nobles,  in  which,  as  the  head  of 
his  family,  he  had  a  right  to  a  seat ;  but  when 
he  perceived  that  hatred,  envy  and  self-inter- 
est reigned  there,  he  was  seldom  after  seen  in 
the  House.  In  conversation  he  freely  ex- 
pressed his  disapprobation  of  the  discord  that 
prevailed  in  the  Diet,  and  adhered  to  neither 
of  the  parties  there,  but  loved  truth  and  jus- 
tice in  all  his  feelings  and  actions.' 

Sight  of  a  Death.     Contribution  to  Science. 

291.  "To  return  from  this  digression,  we 
now  recite  an  anecdote  which  makes  it  appear 
that  Swedenborg  had  passed  into  Holland  be- 
fore July,  1762.  'I  was  in  Amsterdam,'  said 
an  informant  of  Jung  Stilling,  '  in  the  year 
1762,  on  the  very  day  that  Peter  the  Third, 
Emperor  of  Russia,  died,  in  a  company,  in 
which  vSwedenborg  was  present.  In  the  midst 
of  our  conversation,  his  countenance  changed, 
and  it  was  evident  that  his  soul  was  no  longer 
there,  and  that  something  extraordinary  was 
passing  in  him.  As  soon  as  he  came  to  him- 
self again,  he  was  asked  what  had  happened 
to  him.  He  would  not  at  first  communicate  it, 
but  at  length,  after  being  repeatedly  pressed, 
he  said,  ''  This  very  hour,  the  Emperor  Peter 
III.,  has  died  in  his  prison,  (mentioning,  at  the 
same  time,  the  manner  of  his  death.)  Gen- 
tlemen will  please  to  note  down  the  day,  that 
they  may  be  able  to  compare  it  with  the  intel- 
ligence of  his  death  in  the  newspapers."  The 
latter  subsequently  announced  the  Emperor's 
death,  as  having  taken  place  on  that  day.'  "  — 

Wilkhis'on^s  Biography,  pp.  127-132. 

292.  In  1763,  we  find  that  Swedenborg,  as 
a  member  of  the  Royal  Academy  of  Sciences 
of  Stockholm,  produced  an  article  oh  Inlaid 
Work  in  Marble.  "  He  was  a  worthy  mem- 
ber," says  Sandel,  "  of  this  Royal  Academy  ; 
and  though  before  his  admission  into  it,  he 
had  been  engaged  with  subjects  different  from 
those  which  it  cultivates,  yet  he  was  not  will- 
ing to  be  a  useless  associate.  He  enriched 
our  memoirs  with  an  article  On  Inlaid  Work 
in  MarhUfor  Tables,  and  for  Ornamental  Pur- 
poses generally."  This  memoir  (in  Swedish) 
may  be  seen  in  the  Transactions  of  the  Acad- 
emy for  1763,  vol.  xxiv.,  pp.  107-13. 

293.  "  This  year  also,  our  author  published 
at  Amsterdam  the  following  six  works  :  1.  The 
Doctrine  of  the  New  Jerusalem  respecting  the 
Lord.  2.  The  Doctrine  of  the  New  Jerusalem 
respecting  the  Sacred  Scripture.  3.  I'he  Doc- 
trine of  the  Neu^  Jerusalem  respecting  Faith. 
i.   Hie  Doctrine  of  Life  for  the  New  Jerusa- 


lem. 5.  Continuation  respecting  the  Last  Judg- 
ment and  the  Destruction  of  Babylon.  6.  An- 
gelic Wisdom  concerning  the  Divine  Love  and 
the  Divine  Wisdom.  We  have  now  to  devote 
a  brief  attention  to  the  contents  of  these  sev- 
eral works. 

Doctrine  of  the  Lord. 

294.  "  Tlic  Doctrine  of  the  Lord  contains 
our  author's  scriptural  induction  of  the  divini- 
ty of  Christ,  of  the  personality  of  the  divine 
nature,  and  of  the  fact  and  meaning  of  the  in- 
carnation. The  theist  asks  the  question.  What 
is  God  ?  but  Swedenborg  the  far  deeper,  and 
more  childlike  question.  Who  is  God  ?  one 
which  seems  very  infantine  to'  our  theological 
artificiality  and  old  want  of  innocence.  Now 
in  this  work  the  Godhead  of  our  Savior  is 
made  to  rest  on  the  whole  breadth  of  Scrip- 
ture authority ;  and  is  presented  as  the  last 
principle  and  the  highest  theory  of  the  Chris- 
tian faith.  The  author  does  not  proceed  by 
the  erection  of  particular  texts  into  standards, 
but  elicits  his  results  from  the  general  face  of 
revelation.  His  views  of  the  Trinity  are 
given  with  clearness,  and  their  substance  is, 
that  there  is  a  trinity  (not  of  persons  but)  of 
person,  in  the  Godhead,  and  that  Christ  is  the 
person  in  whom  the  trinal  fulness  dwells. 

295.  "  In  this  creed,  Deity  is  the  essential 
and  infinite  Man,  presented  to  the  perceptive 
love  of  the  earliest  races,  but  to  the  very 
senses  of  the  latest.  If  God  can  be  in  contact 
with  our  highest  faculties,  —  can  create  him- 
self into  the  sphere  of  our  hearts  and  minds, 

—  there  is  no  limiting  his  power  to  descend 
to  our  other  faculties,  and  to  become  extant  as 
a  man  among  men,  —  as  a  part  of  the  world 
among  other  parts.*  Nay,  by  the  rules  of 
tiie  soundest  ])hilosophy,  we  ought  to  look  for 
Him  in  this  field,  and  hence  the  question  of 
Who  he  is  becomes  paramount.     Now  when 

the  first  bond  was  broken  —  when  the  eldest 
religion  perished  —  from  that  moment  was 
another  bond  required,  and  an  incarnation 
was  necessary.  This  was  seen  by  the  ancient 
people,  and  as  a  part  of  the  divine  logic  of 
creation,  they  expected  the  Messiah,  and  even 
loved  to  have  posterity,  because  the  stream 
of  childhood  ever  pointed  to  the  second  Adam, 
who  was  to  be  born  in  tlve  fulness  of  time. 
He  came  at  the  end  of  the  Jewish  church, 
when  the  last  link  of  the  old  covenant  was 
broken,  and  He  himself  constituted  a  new  and 
everlasting  covenant,  uniting  man  by  his  very 
senses  with  an  object  'divinely  sensual'  — 
with  God  himself  manifest  in  the  flesh. 

296.  "There  had  been  upon  this  earth  a 
succession  of  churches,  each  with  its  own  bond, 
or  its  peculiar  religion.     The  Adamic  church 

—  the  Adam  of  Genesis  —  was  a  church  of 


*  If  God  can  be  inspirituate,  surely  he  can  also  be  incarnate; 
for  spirit  is  more  bodily  than  flesh.  To  deny  the  possibility  of 
the  Incarnation,  is  a  denial  throughout  the  soul  of  tlie  possibility 
(if  (Jod's  presence,  and  a  resolution  of  all  the  relig'ous  ideas  iuto 
a  Oeilic  seltif/iness,  such  as  Fichte  preached 


LIFE    AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


celestial  love,  with  wisdom  radiating  from  the 
inmost  heart,  in  harmony  with  the  paradisal 
creation,  and  naming  the  creatures  after  its 
own  truth.  This  was  Eden,  the  only  heaven 
which  has  yet  existed  upon  earth.  To  this 
elevated  church  the  Lord  was  a  divinely  an- 
gelic man,  seen  by  celestial  perceptions,  and 
even  represented  to  the  senses  ;  for  the  senses 
opened  into  heaven.  Tliis  church  descended 
through  many  periods,  which  are  typified  in 
the  Word  as  the  posterity  of  Adam ;  and  its 
consummation  was  the  flood,  when  it  perished, 
and  only  Noah  and  his  sons,  —  a  lower  or 
spiritual  church,  survived  that  suffocation 
whereby  the  race  was  extinguished  so  far  as 
breathing  the  highest  atmosphere  was  con- 
cerned ;  the  Noachists  however  living  in  a 
new  disj)ensation,  to  respire  a  secondary  re- 
ligion. Every  such  declension  is  a  veritable 
drowning,  in  which  the  higher  perceptions 
cease,  ajid  a  certain  prepared  remnant  of  the 
universal  humanity  survives  to  people  a  new 
dry  land  on  a  lower  level.  The  celestial 
church  had  for  its  spring  spontaneous  love ; 
the  spiritual  church,  on  the  other  hand,  con- 
science. Even  the  latter,  however,  did  not 
stand,  but  its  decay  is  written  from  Noah 
to  Abraham,  when  '  the  angel  of  Jehovah ' 
was  no  longer  manifested  to  any  faculty. 
The  two  realities  of  the  church,  love,  and 
conscience  as  a  ground  of  faith,  having  been 
destroyed  in  the  soul,  a  church  of  formalities 
was  the  only  descent  remaining,  and  this  was 
the  Jewish  dispensation,  which  however  was 
not  a  church,  but  only  the  representation  of 
one.  Obedience  was  the  spring  of  this  last 
covenant,  and  so  long  as  the  .people  kept 
it,  natural  and  national  blessings  were  given 
them  from  on  high.  At  length  even  obe- 
dience came  to  an  end,  and  neither  victo- 
ries in  war,  nor  harvests  divinely  given,  nor 
terrors  denounced  by  prophets,  nor  actual  evil 
fortune,  could  keep  the  people  to  their  bond. 
The  basis  of  creation  could  no  longer  support 
the  falling  superstructure.  The  resources  of 
tinite  humanity  were  exhausted,  and  it  only 
remained  for  Him  who  was  the  Creator,  to 
become  the  Redeemer  —  for  him  who  was  the 
Alpha  to  become  the  Omega  of  his  work. 
He  came  into  the  world  by  the  world's  ways 
of  birth,  that  he  might  absorb  the  world,  and 
be  under  it  sustaining  as  above  it  creating, — 
that  is  to  say,  be  All  in  all,  the  First  and  the 
La.st.  The  infinite  entered  the  real  world  by 
the  real  means  —  by  the  gates  of  generation, 
and  the  Lord  became  incarnate  through  the 
Virgin  Mary.  All  his  progress  also  was  real, 
and  through  mundane  laws  ;  and  thus  his 
sensual  and  maternal  humanity  was  united 
with  his  divinity  by  the  like  trials — by  the 
like  education,  —  as  we  ourselves  experience 
in  the  regeneration.  Swedenborg's  view  of 
the  Lord's  life  is  indeed  totally  practical,  and 
the  life  of  every  regenerating  man  is  an  image 
of  that  process  whereby  the  maternal  humanity 


became  a  divine  humanity,  the  Son  of  God, 
God  with  us,  Jesus  Christ,  God  and  Man. 
The  subject  cannot  be  thought  of  from  meta- 
physical postulates,  but  only  from  a  life  in 
harmony  with  it,  tliat  is  to  say,  from  the  pro- 
cess whereby  each  man  subdues  his  own  sen- 
suality and  evil,  unites  his  outward  with  his 
inward  mind,  and  finally  becomes  a  spiritual 
person  even  in  whatever  pertains  to  the  exer- 
cise of  his  senses.  In  the  Lord  however  all 
that  which  in  us  is  finite,  was,  and  is.  infinite  ; 
and  thus  instead,  like  us,  of  only  subduing 
those  hellish  minds  Avhich  are  immediate  to 
ourselves,  his  redeeming  victories  over  selfish- 
ness and  worldliness,  subjugated  all  that  is 
hellish  —  in  the  language  of  Swedenborg,  all 
the  hells  ;  and  now  holds  them,  for  whosoever 
lives  in  and  to  Him,  in  everlasting  subjugation. 
This  is  redemption,  and  this  was  the  final  i)ur- 
pose  for  which  the  Lord  assumed  humanity, 
and  appeared  upon  this  earth,  his  operations 
upon  which  extend  through  all  systems  of 
worlds,  and  from  eternity  to  eternity.  These 
are  the  stages  through  which  the  Lord  pre- 
sented Himself  according  to  our  need,  first  as 
a  God-angel,  and  lastly  as  a  God-man. 

297.  "'The  trinity  then  is  in,  and  from  Je- 
sus Christ,  the  new  name  of  our  God.  The 
Father  is  his  divine  love ;  the  Son  is  his 
divine  wisdom,  that  is  to  say,  the  divinely 
human  form  in  which  he  is  self-adapted  to  his 
creatures,  or  a  personal  God ;  the  Holy  Spirit 
is  the  influence  which  he  communicates  to  in- 
dividuals and  churches.  This  trinity  is  im- 
aged in  the  soul,  body,  and  operation  of  ev- 
ery man.  The  Father  is  inaccessible  to  us 
out  of  Christ,  even  as  our  own  souls  are  not 
to  be  reached  by  others  but  through  our  bodies. 
All  worship  therefore  is  to  be  directed  to  Je- 
sus Christ  alone ;  and  in  the  heavens  the 
wisest  angels  know  no  other  father.  Thus 
there  is  oneness  and  body  in  our  adoration. 

Divine  Love  and  Wisdom. 

298.  "  The  Divme  Love  and  Wisdom,  which 
we  notice  next,  furnishes  the  rational  counter- 
part to  the  Doctrine  of  the  Lord.  It  is  a  trea- 
tise on  the  divine  attributes,  in  which  affirma- 
tion and  self-evidence  are  the  method,  and  the 
truly  human  testifies  of  the  divine.  Man,  it 
is  clear,  must  think  of  God  as  a  man  —  must 
think  from  his  own  experience  towards  divine 
virtues — from  his  own  deeds  towards  God's 
deeds,  which  are  creation.  The  rmist  in  this 
case  is  a  necessity  of  our  being,  which  is  the 
same  thing  as  to  say,  that  it  is  God's  ordinance, 
and  the  true  method.  It  is  therefore  a  verity 
substantial  as  our  souls,  nay  consubstantial 
with  their  Maker.  No  idealism  then  here  in- 
tervenes, but  we  touch  the  solidity  of  eternal 
truth,  and  in  our  minds  and  bodies  we  have 
an  attestation  and  vision  of  the  Creator.  But 
if  God  be  the  infinite  man,  the  universe  which 
proceeds  from  him  must  represent  man  in  an 
image,  and  all  the  creatures  must  likewise  so 


76 


LIFE   AND    WRITINGS   OF    EMANUEL    SWEDENBORG. 


represent.  Mineral,  vegetable,  and  animal 
forms,  nay  atmospheres,  planets  and  suns,  are 
then  nothing  less  than  so  many  means  and 
tendencies  to  man,  on  different  stages  of  the 
transit,  and  finite  man  resumes  them  all,  pro- 
claims visibly  their  end,  and  may  connect  them 
with  their  fountain.  It  is  throughout  a  sys- 
tem of  correspondences,  all  depending  upon 
the  activity  of  a  personal  God,  as  the  sub- 
stance of  the  latter  depends  upon  the  inter- 
vention of  God  in  history,  as  Jesus  Christ. 
Remove  from  the  centre  of  the  system  the 
position  that  God  is  a  man,  and  he  becomes 
necessarily  unintelligible  to  mankind  ;  he  has 
made  them  think  of  him  otherwise  than  as  he 
is;  they  communicate  with  him  by  no  religion, 
but  the  beginning  of  their  knowledge  is  dark- 
ness, its  object  a  mere  notion,  and  their  love 
falls  into  a  void:  there  is  in  short  no  corre- 
spondence between  the  Creator  and  any  crea- 
ture. Maintain  however  that  master  position, 
and  humanity  is  the  way  to  the  Divine  Hu- 
manity, the  high  road  of  the  living  truth. 

299.  "  The  path  by  which  God  passes 
through  heaven  into  nature  is  laid  down  in 
distinct  rf«^rees,  and  '  the  doctrine  of  degrees  ' 
furnishes  a  principal  interest  with  Swedenborg 
in  these  elucidations.  Degrees  are  the  sepa- 
rate steps  of  forms  or  substances,  the  measured 
walk  of  the  creative  forces  :  thus  the  will  in 
one  degree  is  the  understanding  in  the  next, 
and  the  body  in  the  third  :  the  animal  in  the 
highest  is  the  vegetable  in  the  second,  and  the 
mineral  in  the  lowest:  and  all  these  are  one, 
like  soul  and  body;  and  are  united,  and  each 
uses  the  lower,  by  the  handles  of  its  harmony 
with  inferior  utilities  ;  just  as  a  man  is  united 
with,  and  makes  use  of,  the  various  instru- 
ments which  extend  the  powers  of  his  mind 
and  arms  through  nature.  The  world  there- 
fore is  full  of  interval  and  freedom,  and  in  the 
movements  of  each  creature,  whereby  it  lays 
hold  of  whatever  supports  it,  the  whole  be- 
comes actively  one,  and  marches  forward  in 
the  realms  of  use,  where  it  meets  the  Om- 
nipotent again. 

The  Sacred  Scripture. 

300.  "  The  Doctrine  of  the  Sacred  Scrip- 
ture is  the  doctrine  of  the  Lord,  and  of  the 
manhood  of  God,  in  its  middle  form,  for  the 
Word  is  the  wisdom  whereby  both  the  world 
was  made  and  man  is  regenerated.  It  is  a 
law  of  divine  order,  that  whatever  is  omni- 
present and  all-prevalent,  is  also  in  time  cen- 
tred in  its  own  Ibrm  ;  for  no  creative  attribute 
is  lost  by  diffusion,  but  reappears  in  fuller 
splendor  when  its  orb  is  complete.  This  is 
the  order  of  the  incarnation.  And  so  also 
when  the  Word  has  created  all  things,  and 
moved  through  humanity,  when  deep  has 
called  unto  deep,  and  speech  has  overflowed 
from  human  tongues,  the  same  Word  takes  at 
last  a  form  among  its  creatures,  and  appears 
among  our  words  as  the  Book  of  God.     Its 


form  in  this  case  is  determined  by  those  to 
whom  it  comes.  It  is  given  in  the  lowest 
speech,  that  it  may  contain  all  speech,  and  be 
adequate  to  the  whole  purpose  of  redeeming 
mankind.  Such  a  Word  is  the  Bible.  Be- 
fore the  present  Bible,  however,  there  existed 
an  ancient  Word,  (still  extant,  according  to 
Swedenborg,  in  Great  Tartary),  of  which  the 
Book  of  Jashur,  the  Wars  of  Jehovah,  and 
the  Enunciations  formed  part :  this  was  the 
divine  voice  to  an  earlier  humanity.  The 
Word  which  we  now  possess  is  written  in  four 
styles,  ^he,  first  is  by  pure  correspondences 
thrown  into  an  historical  series  ;  of  this  charac- 
ter are  the  first  eleven  chapters  of  Genesis 
narrating  down  to  the  call  of  Abraham.  The 
second  style  is  the  historical,  consisting  of  true 
historical  facts,  but  containing  a  spiritual 
sense.  The  third  style  is  the  prophetical. 
The  fourth  style  is  that  of  the  Psalms,  be- 
tween the  prophetical  style  and  common 
speech. 

301.  "  It  is  the  divine  sense  within  the  let- 
ter that  constitutes  the  holiness  of  the  Bible : 
those  books  that  are  wanting  in  this  sense  are 
not  divine.  The  following  books  are  the  pres- 
ent Word.  '  The  five  books  of  Moses,  the 
book  of  Joshua,  the  book  of  Judges,  the  two 
books  of  Samuel,  the  two  books  of  Kings,  the 
Psalms  of  David,  the  Prophets,  Isaiah,  Jere- 
miah, the  Lamentations,  Ezekiel,  Daniel,  Ho- 
zea,  Joel,  Amos,  Obadiah,  Jonah,  Micah, 
Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zech- 
ariah,  Malachi  ;  and  in  the  New  Testament, 
the  four  Evangelists,  Matthew,  Mark,  Luke, 
John,  and  the  Apocalypse.' 

302.  "  The  Word  exists  in  the  heavens 
equally  as  upon  the  earth,  but  in  its  spiritual 
and  celestial  senses.  Its  stupendous  powers 
and  properties  are  there  evident,  examples 
of  which  are  given  by  Swedenborg.  If  it  is 
read  in  holy  moods,  heaven  sympathizes  ;  the 
devout  mind  enters  it  as  a  Sheckinah,  and  is 
angel-haunted  :  when  love  and  innocence  read 
it  upon  earth,  its  inward  life  is  perused  equiv- 
alently  by  special  angels,  and  the  letter  in  cor- 
respondence becomes  divine  and  holy.  Es- 
pecially so  when  little  children  read  it,  and  its 
literal  sense  is  offered  obediently  to  the  in- 
forming influx.  In  such  moments  the  veil  is 
rent,  and  a  marriage  of  heaven  and  earth  is 
consummated.  The  j^erpetual  holiness  of  the 
Word  to  us,  depends  upon  no  'mechanical  in- 
spiration ; '  viewed  as  a  book,  the  Bible  is 
dead  like  other  books,  but  the  mind  that  ap- 
proaches it,  is  influenced  as  it  deserves,  and 
spirit  and  life  come  down  accordingly.  The 
affinities  that  constitute  presence  in  the  other 
life,  illustrate  the  character  of  the  Word. 
The  letter  is  truth  in  a  fixed  circumstance, 
answering  to  the  Lord  and  the  whole  heaven, 
and  he  who  I'eads  it  aright,  engenders  for 
himself  divine  and  spiritual  associations. 
AVithin  it  dwells  the  living  God.  The  con- 
ditions of  its  inspiration  are  like  those  of  the 


LIFE  AND   WRITINGS   OF  EMANUEL  SWEDENBORG. 


77 


animation  of  our  bodies.  The  letter  as  well 
as  the  body  is  in  itself  motionless  and  inani- 
inate  ;  but  both  have  souls,  and  when  man- 
kind addresses  the  literal  Word,  it  hears  and 
quickens  from  its  divine  life,  as  our  frames, 
when  objects  strike  them,  feel  and  act  from 
the  life  within. 

303.  "  This  assertion  of  the  "Word's  divini- 
ty implies  a  counter  statement  regarding  the 
writers  of  the  l>ible.  The  more  tiie  genius 
in  any  work,  the  less  is  the  work  its  author's  ; 
the  more  the  property,  the  less  can  it  be 
owned.  No  man  ever  claims  his  inspired  mo- 
ments, until  afterwards,  when  he  is  dis- 
inspired.  The  diriniiij  however  of  a  work 
abnegates  its  instruments,  l(;t  them  have  been 
as  busy  as  they  will :  they  are  mere  tools, 
chosen  only  to  deposit  the  work  in  some  one 
place  or  age.  The  inspired  penmen  then  are 
simply  clerks,  notwithstanding  that  their 
names  appear  upon  the  letter,  fitting  it  to 
Jewisli  or  Christian  times.  The  patriarchs, 
prophets,  psahnists  and  evangelists  are  not 
holy  men  ;  they  are  not  even  venerable  for 
the  most  part,  but  the  voice  of  sacred  history 
itself  generally  assails  them.  '  Their  names,' 
says  Swedenborg,  'are  unknown  in  heaven.' 
There  are  no  saints  with  earthly  names,  but 
only  sinners,  scarlet  more  or  less.  God's  is 
all  the  glory,  but  Abraham,  Moses,  David  or 
John,  are  plain  mortals  like  ourselves,  entitled 
to  no  great  consideration  when  their  office  is 
laid  aside,  and  their  divine  insignia  are  put 
off.  The  men  '  after  God's  own  heart,'  are 
only  so  for  a  time  and  a  mission :  every  one  is 
'  a  man  after  God's  own  heart '  for  the  func- 
tions that  he  does  best.  Holiness  is  not  in- 
volved. The  Jews,  the  chosen  people  of  God, 
were  chosen  because  they  were  the  worst  of 
people,  for  redemption  begins  at  the  bottom. 
In  admitting  therefore  the  divinity  of  the 
Word,  we  rid  ourselves  of  the  Bible  writers, 
and  their  idiosyncrasies ;  and  we  know  that 
as  the  fixed  Word  was  produced  through  them 
they  necessarily  occupy  the  lowest  stratum  of 
human  history. 

304.  "  We  have  not  space  here  to  mention 
the  various  modes  of  inspiration  (by  voices, 
visions,  &c.)  recounted  by  Swedenborg  from 
the  facts  of  the  case  and  the  letter  of  the 
Scripture,  and  which  he  himself  also  expe- 
rienced for  the  instruction's  sake  :  tliey  are 
indeed  interesting,  and  comport  with  cir- 
cumstances that  are  at  this  day  coming  to 
light,  at  the  same  time  tliat  they  contrast, 
toto  ccelo,  with  metaphysical  philosophy. 
We  can  only  however  notify  to  the  reader, 
that  Swedenborg  has  given  their  theory  from 
the  experimental  or  real,  and  biblical  side, 
for  there  is  much  in  the  Bible  upon  the  sub- 
ject, when  it  is  looked  tor  with  a  scientific 
aim. 

305.  "  It  may  here  be  expedient  to  give 
Swedenborg's  dictum  on    the  Epistles,   upon 


which  the  doctrinals  of  Christendom  are  so 
commonly  founded. 

"  '  With  regard,'  says  ho,  '  to  the  writings  of 
Paul  and  the  other  apostles,  I  have  nf)t  given 
them  a  place  in  my  .Ircana  Ccftesiin,  because 
they  are  dogmatic  writiiicrs  merely,  and  not  writ- 
ten in  the  style  of  the  Word,  as  are  those  of  the 
prophets,  of  David,  of  the  Evangelists,  and  of  the 
Revelation  of  St.  John. 

"  '  The  style  of  the  Word  consists  throughout 
in  correspondences,  and  thence  effects  an  imme- 
diate communication  with  heaven;  but  the  style 
of  these  dogmatic  writings  is  quite  different, 
having,  indeed,  communication  with  heaven,  but 
only  mediately  or  indirectly. 

"  '  The  reason  why  the  apostles  wrote  in  this 
style,  was,  that  the  first  Christian  Church  was 
then  to  begin  through  them ;  consequently,  the 
same  style  as  is  used  in  the  Word  would  not  have 
been  proper  for  such  doctrinal  tenets,  which  re- 
quired plain  and  simple  language,  suited  to  the 
capacities  of  all  readers. 

"  '  Nevertheless,  the  writings  of  the  apostles 
are  very  good  books  for  the  church,  inasmuch  as 
they  insist  on  the  doctrine  of  charity,  and  of  faith 
from  charity,  as  strongly  as  the  Lord  Himself  has 
done  in  the  Gospels,  and  in  the  Revelation  of  St. 
John,  as  will  appear  evidently  to  any  one  who 
studies  these  writings  with  attention. 

"'In  the  ./Ipocahjpse  Revealed,  No.  i\7,  I  have 
proved  that  the  words  of  Paul,  in  Rom.  iii.  28,  are 
quite  misunderstood,  and  that  the  doctrine  of  jus- 
tification by  faith  alone,  which  at  present  consti- 
tutes the  theology  of  the  reformed  churches, 
is  built  on  an  entirely  false  foundation.' 

30G.  ''  We  notice  in  the  doctrine  of  Scrip- 
ture, as  throughout  the  author's  works,  a 
turning  of  the  tables  in  the  matter  of  evidence. 
Instead  of  commencing  inquiries  with  no  be- 
liefs, he  accepts  the  most  universal  creeds  as 
the  hypotheses  of  investigation,  and  puts  them 
to  the  fact.  To  commence  from  nothing,  is 
to  end  in  nothing,  as  the  present  biblical 
scholars  illustrate.  But  Swedenborg  takes 
the  divinity  and  holiness  of  the  Bible  as  his 
postulate,  and  then  looks  for  the  like  in  the 
text.  His  method,  to  say  the  least,  has  ended 
in  no  reductio  ad  absnrdum,  but  the  interpre- 
tation gained  has  confirmed  the  truth  of  the 
preliminaries.  No  writer  has  shown  so  sub- 
lime a  quality  in  the  Bible  as  Swedenborg, 
none  has  added  to  the  probability  of  its  divine 
origin  so  practical  and  scientific  a  demonstra- 
tion. If  wisdom  and  beauty  shown  in  nature, 
be  God's  evidence  there,  then  by  })arity  of 
reason,  wisdom  and  goodness  expounded  in 
Scripture  should  be  the  witness  of  his  Word 
in  the  latter  sphere.  The  theorem  of  plenary 
inspiration,  or  the  contrary,  can  only  be  set- 
tled by  this  procedure,  which  makes  one  pro- 
cess for  all  truths ;  but  never  by  what  are 
called  '  evidences  '  proceeding  from  void  hearts 
and  unbelieving  understandings.  If  nature 
even  were  investigated  by  the  latter,  it  would 
never  declare  its  author,  or  let  its  unhappy 
questioner  escape  from  the  labyrinth  of  its 
contradictions  and  interpolations. 


78 


LIFE    AND   WRITINGS    OF   EMANUEL    SWEDENBORG. 


Faith,  Life,  and  Providence. 

307.  "  The  Doctrine  of  Faith  in  Sweden- 
bor<i;'s  writin<;s  occupies  a  part  of  ^reat  sim- 
plicity. Faith,  says  he,  is  an  inward  acknowl- 
edgment of  the  truth,  which  comes  to  those 
who  lead  good  lives  from  good  motives.  '  If 
ye  will  do  the  works  ye  shall  know  of  the 
doctrine.'      Faith    therefore    is    the    eye    of 

•  charity.  Spiritual  clearsightedness  is  its  emi- 
nent attribute.  It  is  not  the  organon  of  mys- 
teries, for  there  is  no  belief  in  what  we  do 
not  understand.  There  may  be  suspension 
of  the  judgment,  but  never  faith.  The  high- 
est angels  do  not  know  what  faith  is,  and  when 
they  hear  of  any  one  believing  what  he  does 
not  understand,  they  say,  '  this  person  is  out 
of  his  senses.'  With  them,  faith  is  only  truth. 
Divine  and  human  knowledges  are  under  the 
same  class ;  for  both  there  is  the  base  of 
scientific  proof;  but  with  this  caution,  that 
each  state  apprehends  only  its  .own  objects, 
and  that  practical  goodness  is  the  ground 
upon  which  religious  truth  can  be  properly  or 
profitably  received. 

308.  "  Tlie  Doctrine  of  Life  is  equally 
simple.  We  are  to  shun,  as  sins  against  God, 
whatever  is  forbidden  in  the  ten  Command- 
ments, and  to  do  the  duties  of  our  callings. 
The  shunning  of  evils  as  sins  is  the  first  ne- 
cessity ;  the  doing  good  is  possible  after  that. 
Charity  consists  in  this  course,  and  faith  fol- 

iows  it  by  divine  ordination.  A  life  of  this 
kind  is  the  only  contribution  that  each  man 
can  make  to  the  New  Jerusalem.  No  one 
however  can  do  good  which  is  really  such, 
from  self,  but  all  goodness  is  from  God. 

309.  "  For  the  rest,  our  sage  is  no  counsel- 
lor of  asceticism ;  he  admits  us  to  enjoy  the 
good  things  of  this  life,  in  preparation  for 
those  of  another;  he  advocates  no  self-immo- 
lating pietism,  but  '  a  renunciation  of  the 
world  during  a  life  in  the  world ; '  and  as 
sense  is  an  everlasting  verity,  he  teaches  the  ex- 
pansion of  the  senses,  under  the  spiritual  powers. 

310.  "In  1764,  Swedenborg  published  at 
Amsterdam  a  continuation  of  his  work  on  the 
divine  attributes,  under  the  title.  Angelic  Wis- 
dom concerning  the  Divine  Providence,  in 
which  he  identifies  Providence  with  the  Lord's 
government  of  mankind.  He  states  the  ends 
which  the  Divine  Providence  has  in  view, 
whereof  the  first  and  last  is  the  formation  of 
an  angelic  heaven  out  of  the  human  race. 
He  then  propounds  various  laws  of  the  Di- 
vine Providence  which  are  unknown  in  the 
•world,  and  occupies  a  considerable  part  of  this 
very  beautiful  Treatise,  with  setting  us  right 
upon  points  on  which  infidelity  founds  objec- 
tions, and  in  short,  with  vindicating  the  ways 
of  God  to  man.  He  insists  on  the  universali- 
ty of  Providence,  and  on  its  presence  with 
all  men  alike,  the  wicked  as  well  as  the  good, 
but  the  former  will  not  receive  its  blessings, 
and  their  freedom  of  choice  is  respected.  liell 
is  the  false  creation  which  they  make,  the 
Lord  sets  their  places  there,  and  ordains  theai 


for  their  greatest  good.  Upon  the  subject  of 
predestination,  Swedenborg  maintains  that  all 
are  predestined  to  heaven,  and  it  is  their  own 
doing  if  they  do  not  arrive  thither.  Momen- 
taneous  salvation  from  immediate  mercy  is 
impossible,  and  the  belief  in  it,  is  '  the  fiery 
flying  serjjent  of  the  church,'  which  raises 
sensual  evils  to  a  new  deadliness  of  sting,  and 
moreover  imputes  damnation  to  the  Lord. 

Spiritual  Diary. 

311.  "We  now  turn  aside  for  a  moment 
from  Swedenborg's  published  works,  to  his 
posthumous  Diary,  the  last  date  in  which  is 
the  3d  of  December,  17G4.  This  day  book 
he  had  begun  in  1747,  perhaps  after  finishing 
the  Adversaria  on  Genesis  and  Exodus,  the 
last  date  in  which  is  February  9th  in  the  lat- 
ter year.  We  must  attempt  to  convey  to  the 
reader  some  notion  of  this  extraordinary 
Manuscript,  which  extends  over  a  period  of 
seventeen  years.  We  have  termed  it  a  Day 
Book,  and  such  it  veritably  was  in  the  inten- 
tion of  the  bookmaker,  being  written  on  those 
English  'oblong  folios'  which  are  so  common 
in  our  counting  houses.  In  these  business- 
like volumes  thought  and  vision  are  duly  'en- 
tered '  with  the  greatest  regularity ;  in  the 
earlier  part  of  the  work  the  date  is  generally 
subjoined  to  the  paragraphs,  and  here  and 
there  parts  are  crossed  out,  having  been  faith- 
fully '  posted,'  and  '  delivered '  into  the  au- 
thor's published  books.  The  whole  is  in  more 
than  six  thousand  paragraphs,  of  which  the 
first  hundred  and  forty-eight  are  missing:  it 
makes  six  closely-printed  octavos,  and  consid- 
ering the  difficulties  of  the  original,  to  which 
we  can  bear  witness,  it  is  but  fair  to  mention 
the  name  of  Tafel,  its  editor.  Professor  of 
Philosophy  and  Librarian  of  Tiibingen,  as  an 
honorable  specimen  of  even  a  German  scholar. 

312.  "  Almost  every  reader  would  smile 
doubtfully  if  he  perused  a  page  or  two  of  this 
Diary.  He  would  meet  with  conversations 
with  Moses  and  Abraham,  Aristotle,  Cicero 
and  Cassar  Augustus,  Charles  the  XII.  of  Swe- 
den and  Frederic  of  Prussia,  the  author  of  the 
whole  Duty  of  Man,  and  other  of  the  deceased, 
and  as  the  belief  practically  runs,  the  annihi- 
lated worthies  and  notables  of  history.  He 
would  find  them  treated  as  living  men  and  real 
forces.  He  would  learn  of  strange  punish- 
ments and  new  criminalities ;  of  fathomless 
pools  of  evil ;  of  goodness  detected  in  those 
that  history  condemns,  and  of  the  mask  of  ex- 
cellence quite  fallen  away  from  some  of  her 
brightest  exemplars ;  of  Paul  aiwi  David  [in  a 
very  low  state  of  spiritual  life,]  and  Mahomet 
a  Christian  convert.  But  let  him  read  on, 
and  the  laugh  dies  before  the  supernaturalness 
of  the  unbending  context.  Moreover  amid 
the  narrative,  he  meets  with  thoughts  of  the 
newest  import ;  with  lovely  sentiments  fra- 
grant towards  God  and  man;  and  with  lessons 
pointing  life  and  the  world  towards  plain  goals 
oi'  blessedness.     It  will  be  no  doubtful  contest 


LIFE   AND    \YRITINGS   OF   EMANUEL    SWEDENBORG. 


79 


with  him  between  tLe  sanity  and  the  insanity 
of  the  author ;  strangeness  will  recede  by 
degrees,  overmastered  by  the  moral  element 
that  explains  the  appearances  into  truths ;  and 
whatever  the  verdict  be,  it  will  be  granted 
that  a  profound  meaning  lurks  in  even  the  oddest 
forms  of  this  spiritual  commonplace  book. 

313.  "A  great  part  of  it  dwells  upon  un- 
happy themes,  and  indeed  no  book  more  de- 
ranges one's  habits  of  thought  than  this  unre- 
served Diary.  Our  crotchet  of  the  abstract 
nobleness  of  spirits,  receives  there  a  rude  shock. 
Our  father's  souls  are  no  better  than  oui'- 
selves  ;  no  less  mean  and  no  less  bodily  ;  and 
their  occupations  are  often  more  unworthy 
than  our  own.  A  large  part  of  their  doings 
reads  like  police  reports.  Even  the  angels 
are  but  good  men  in  a  favoring  sphere :  we 
may  not  worship  them,  for  they  do  not  deserve 
it ;  at  best,  they  are  of  our  brethren,  the 
prophets.  It  is  very  matter  of  fact.  Death 
is  no  change  in  substantials.  The  same  prob- 
lems recur  after  it,  and  man  is  left  to  solve 
them.  Nothing  but  goodness  and  truth  are 
thriving.  There  is  no  I'cst  beyond  the  tomb, 
but  in  the  peace  of  God  which  was  rest  before 
it.  This  is  the  last  extension  of  ethics,  and 
while  it  deprives  the  grave  of  every  vulgar 
terror,  it  lends  it  the  terrors  of  this  wicked 
world,  which  itself  is  the  reign  and  empire  of 
the  dead.  Moreover  while  the  Diary  abol- 
ishes our  spiritual  presumptions,  it  justifies  to 
nearly  the  whole  extent  the  low  sentimental 
credence  on  ghostly  subjects,  as  well  as  the 
traditions  and  the  fears  of  simple  mankind. 
The  earthly  soul  cleaves  to  the  ground  and 
gravitates  earthwards,  dragging  the  chain  of 
the  impure  aft'ections  contracted  in  the  world ; 
spirits  haunt  their  old  remembered  places, 
attached  by  undying  ideas  ;  hatred,  revenge, 
pride  and  lust  persist  in  their  cancex'ous 
spreading,  and  wear  away  the  incurable  heart- 
strings ;  infidelity  denies  God  most  in  spirit 
and  the's^jiritual  world;  nay,  staked  on  death 
it  ignores  eternity  in  the  eternal  state  with 
gnashing  teeth  and  hideous  clinches  :  and  the 
proof  of  spirit  and  innnortal  life  is  farther  off" 
than  ever.  The  regime  of  the  workhouse, 
the  hospital,  and  the  madhouse  is  erected  into 
a  remorseless  universe,  self-fitted  with  steel 
fingers  and  awlul  chirurgery  ;  and  no  hope 
lies  either  in  sorrow  or  poverty,  but  only  in 
one  divine  religion,  which  hell  excludes  with 
all  its  might.  Human  nature  quails  before 
such  tremendous  moralities  ;  freedom  tries  to 
abjure  the  life  that  it  is,  and  calls  upon  the 
mountains  and  rocks  to  cover  and  to  crush  it. 
A  new  phase  appears  in  the  final  state ;  the 
memory  of  the  skies  is  lost ;  baseness  accepts 
its  lot,  and  falsehood  becomes  self-evident : 
wasting  ensuea  to  compressed  limb  and  facul- 
ty, and  the  evil  spirit  descends  to  his  mineral 
estate,  a  living  atom  of  the  second  death. 
Impossibility  is  the  stone  of  his  heart,  and 
ciookedueos  the  piirtncr  of  his  understanding. 


lie  is  still  associated  with  his  like  in  male  and 
female  company,  and  he  and  his,  in  the  charry 
light  of  hell,  which  is  the  very  falsity  of  evil, 
are  not  unhandsome  to  themselves.  Such  is 
the  illusive  varnish  which  in  mercy  drapes 
the  bareness  of  the  ugly  skeletons  of  devils 
and  satans. 

314.  "We  cannot  dismiss  the  Z)mry  with- 
out observing  how  true  Swedenborg  is  to  him- 
self in  a  record  whose  publication  he  did  not 
contemplate.  His  public  words  are  at  one 
with  his  secret  thoughts  ;  he  is  as  grave  in 
heart  as  in  deportment.  To  one  who  has 
perused  the  work,  the  question  of  sincerity 
nevermore  occurs ;  he  would  as  soon  moot 
the  sincerity  of  a  tree.  And  indeed  the  in- 
quiry after  sincerity,  in  the  ordinary  sense, 
goes  but  a  little  way  in  the  determination  of 
such  a  case. 

Apocalypse. 

315.  "Besides  the  Diary,  Swedenborg  for 
several  years  had  been  engaged  upon  an  exten- 
sive work  on  the  Apocalypse,  which  is  published 
among  his  posthuma,  but  which  he  did  not 
complete.  The  original  edition  of  the  Apoc- 
alypse Explained  occupies  four  large  4to  vol- 
umes. That  he  intended  to  produce  it  is  evi- 
dent from  the  clearly-written  manuscript  with 
occasional  directions  to  the  printer,  and  from 
the  first  volume  of  the  copy  being  marked  in 
the  titlepage  with  London,  1759;  which  ren- 
ders it  moreover  probable  that  he  had  begun 
the  work  after  finishing  the  Arcana  in  1756. 
However  this  may  be,  we  learn  that  on  one 
occasion  he  '  heard  a  voice  from  heaven,  say- 
ing, "  Enter  into  your  bed  chamber,  and  shut 
the  door,  and  apply  to  the  work  begun  on  the 
Apocalypse,  and  finish  it  within  two  years."  ' 
The  Apocalypse  Explained  is  one  of  the  finest 
of  his  works,  interpreting  that  book  of  the 
Testament  down  to  the  tenth  verse  of  the 
nineteenth  chapter,  and  pregnant,  if  we  may 
use  the  expression,  with  a  number  of  distinct 
treatises  on  important  subjects ;  but  it  has 
been  supposed  that  he  thought  it  too  volumi- 
nous and  elaborate.  Certain  it  is,  that  he 
abandoned  the  work,  and  set  himself  to  pro- 
duce an  exposition  in  a  smaller  compass, 
which  he  published  under  the  title  of  Apoc- 
alypse Revealed. 

Meeting  with  Dr.  Beyer. 

316.  "It  does  not  appear  whether  Swe- 
denborg i-evisited  Sweden  from  1762  to  1764: 
he  may  have  resided  in  Amsterdam  during 
the  whole  period,  or  he  may  have  paid  a  visit 
to  England;  but  it  is  probable  that  he  re- 
turned home  during  the  latter  year,  for  in  the 
first  half  of  the  next  year  he  was  again  in 
Sweden.  Soon,  however,  he  set  forth  upon 
new  travels,  and  in  1765  came  from  Stock- 
holm to  Gottenburg,  where,  during  a  week's 
stay,  while  waiting  for  a  vessel  to  England, 
he  accidcnUilly  met   Dr.  Beyer,  Professor  of 


80 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


Greek  and  Member  of  the  Consistorj  of  Got- 
tenburg,  who  having  lieard  that  he  was  mad, 
was  surprised  to  find  that  he  spoke  sensibly, 
without  discovering  any  marks  of  his  alleged 
infirmity.  He  invited  Swedenborg  to  dine 
with  him  the  day  following,  in  company  with 
Dr.  Rosen.  After  dinner,  Dr.  Beyer  ex- 
pressed a  desire  to  hear  from  him  a  full  ac- 
count of  his  doctrines ;  upon  which  Sweden- 
borg, animated  by  the  request,  '  spoke  out  so 
clearly  and  wonderfully,'  that  both  the  doctors 
wei*e  astonished.  They  did  not  interrupt  him, 
but  when  he  had  finished,  Beyer  requested 
him  to  meet  him  the  next  day  at  M.  Wenn- 
gren's,  and  to  bring  with  him  a  paper  con- 
taining the  substance  of  his  discourse,  in  order 
that  he  might  consider  it  more  attentively. 
Swedenborg  complied,  kept  the  engagement, 
and  taking  the  paper  out  of  his  pocket  in  the 
presence  of  Beyer  and  Wenngren,  he  trem- 
bled and  appeared  much  affected,  the  teai-s 
flowing  down  his  cheeks ;  and  presenting  the 
paper  to  Dr.  Beyer,  he  said,  '  Sir,  from  this 
time  the  Lord  has  introduced  you  into  the 
society  of  angels,  and  you  are  now  surround- 
ed by  them.'  They  were  all  affected.  He 
then  took  his  leave,  and  the  next  day  em- 
barked for  England.  From  that  time  Dr. 
Beyer  became  a  student  of  his  doctrines,  and 
in  spite  of  persecution,  he  remained  stead- 
fast to  them  throughout  his  life,  and  busied 
himself  upon  an  elaborate  Index  to  Sweden- 
borg's  theological  writings,  which  was  published 
thirteen  years  after,  just  as  Dr.  Beyer  died. 

Apocalypse  Revealed. 

317.  "  Swedenborg  did  not  make  a  long 
stay  in  England,  but  after  a  few  weeks  or 
months  proceeded  to  Holland,  spending  the 
winter  of  1765-66  at  Amsterdam,  where  he 
published  the  Apocalypse  Revealed  in  the 
spring  of  the  latter  year.  This  work,  as  was 
his  wont,  he  gave  away  liberally  to  the  Uni- 
versities and  superior  clergy,  and  to  many 
eminent  persons,  in  England,  Holland,  Ger- 
many, France  and  Sweden. 

318.  "  Tlie  Apocalypse  Revealed  is  an  in- 
terpretation of  the  book  t)f  Revelation,  on 
principles  similar  to  those  made  use  of  in  the 
Arcana  Coelestia,  and  which  we  have  already 
mentioned.  The  spiritual  sense  alone  fur- 
nishes the  key  to  this  often  expounded  scrip- 
ture, and  those  who  were  ignorant  of  that 
sense,  could  not  unfold  its  true  meaning.  It 
does  not  foreshadow  outward  events  either  in 
the  church  or  the  world,  nor  the  progress  of 
the  Christian  church  from  its  beginning ;  but 
it  records  in  spiritual  symbols  the  end  of  that 
church,  and  the  establishment  of  its  successor  ; 
both  in  the  spiritual  world.  It  is  the  book  of 
the  Last  Judgment,  which  we  have  described 
above.  It  commences  as  'the  Revelation  of 
Jesus  Christ,'  signifying  that  those  who  ac- 
Knowledge  his  divinity  by  good  lives  from 
charity  and  faith,  are  the  witnesses  and  par- 


'  takers  of  this  Apocalypse.  It  appeals  to  all 
in  the  Christian  churcli,  under  the  sevenfold 
designation  of  the  churches  of  Asia,  whose 
variety  describes  the  entire  circuit  of  the  life 
and  faith  of  Christendom  in  the  two  worlds. 
It  then  describes  their  exploration,  by  the  in- 
flux of  divine  light  from  the  ancient  heavens : 
first,  the  exploration  of  the  reformed  church, 
and  lastly  that  of  the  catholic  :  the  doctrine 
of  justification  by  faith  being  typified  by  the 
dragon  ;  the  dominion  of  the  Romanist  church, 
by  the  great  harlot  sitting  upon  many  waters. 
It  proceeds  to  narrate  the  divine  judgment  on 
these  churches  :  also  in  the  nineteenth  chap- 
ter, the  glorification  that  ensued  in  heaven 
when  the  catholic  religion  was  removed  ;  and 
in  the  twentieth,  the  damnation  of  the  dragon. 
Then  proceeds,  chap,  xxi.,  xxii.,  the  descent 
from  heaven  of  the  New  Jerusalem,  with  a 
description  of  its  spiritual  glories. 

319.  "A  volume,  unless  it  were  a  reprint, 
would  not  give  an  analysis  of  this  book  on  the 
Apocalypse.  When  we  say  that  the  com- 
mentary takes  the  text  word  by  word,  and 
translates  it  into  spirit,  we  still  convey  but  a 
slender  idea  of  what  is  done.  Our  own  first 
impressions  on  reading  the  work  will  not  soon 
be  forgotten.  Following  the  writer  through 
the  long  breaths  and  flights  of  this  vast  em- 
pyrean, we  were  momently  in  anxious  fear 
that  to  sustain  a  context  of  such  was  impossi- 
ble. Each  fresh  chapter  seemed  like  a  space 
that  mortal  wing  must  not  attempt ;  and  yet 
the  fear  was  groundless,  for  our  guide  sailed 
onward  with  a  tranquil  motion  as  if  he  knew 
the  stars.  History  and  common  sense,  pant- 
ing and  gasping  science,  philosophy  in  its  bet- 
ter part,  above  all,  the  confidence  in  a  divine 
support  and  a  supernal  mission,  appeared  to 
be  covertly  and  unexpectedly  present,  to  an- 
nihilate difficulties,  and  pave  the  skyey  way 
of  this  humble  voyager.  And  when  we  had 
again  alighted  from  that  perusal  which  strained^ 
every  faculty  to  the  utmost,  it  was  as  though 
we  had  been  there  before,  so  entire  was  the 
impression  of  self-evidence  that  was  left  upon 
the  mind.  Genesis  and  the  Revelation  were 
closely  at  one  in  this  marvellous  Apocalypse, 
thenceforth  the  most  open  of  the  Bible  pages : 
the  two  ends  of  the  Scripture  called  to  each 
other ;  an  arch  of  divine  light  spanned  the 
river  of  the  Word,  and  the  original  Eden 
blossomed  anew  in  the  midst  of  the  street  of 
the  holy  city.  The  author  the  while  dis- 
claimed the  authorship,  for  '  what  man,'  says 
he,  '  can    draw    such    things   for  himself.'  "  — 

Wilkinson's  Biography,  pp.  132-151. 

320.  The  author  of  the  Memoir  before 
quoted,  says  also  of  this  work  :  —  ''It  con- 
tains the  exposition  of  the  spiritual  sense  of 
the  Book  of  Revelation,  —  that  sealed  Book, 
which  has  been  an  embarrassment  and  a  mar- 
vel to  the  church  in  all  ages,  and  which,  in- 
deed, on  account  of  its  obscurity  and  seeming 
incoherency,  was  at   one  time  in  danger  of 


LIFE   AND   WRITINGS   OF   EMANUEL  SWEDENBORG. 


81 


being  excluded  from  the  listof  eanonical  books 
of  Scripture,  —  tliis  mysterious  Book  is  taken 
up  in  the  work  just  mentioned,  (entitled  the 
Apocahjpse  Revealed,)  and  examined  chapter 
by  chai)ter,  verse  by  verse,  word  by  word,  in 
the  same  mannej*  as  was  done  with  the  Books 
of  Genesis  and  Exodus,  in  the  ^Arcana  ;  '  and 
the  interior  meaning,  the  spiritual  sense  of  ev- 
ery part  set  forth  —  and  set  forth  in  such  a 
manner  as  to  present  a  clear,  connected,  and 
rational  meaning  throughout  the  whole  Book, 
from  the  first  chapter  to  the  last.  And  what 
is  especially  to  be  remarked,  —  the  spiritual 
sense  of  this  Book,  the  last  of  the  New  Testa- 
ment, is  shown  to  be  founded  on  the  same  prin- 
ciples, and  discovered  by  the  same  rules  of  in- 
terpretation, as  the  spiritual  sense  of  the  Books 
of  Genesis  and  P^xodus,  the  first  of  the  Old 
Testament  written,  as  they  wei-e,  by  other 
hands,  and  more  than  fifteen  hundred  years 
before  (a  strong  proof,  that  however  varied 
the  human  instruments,  there  was  One  Divine 
Author  of  the  whole).  Thus,  with  any  par- 
ticular word,  for  instance,  occurring  in  the 
Book  of  Genesis,  and  declared  to  have  a  cer- 
tain spiritual  signification  —  when  that  word 
occurs  in  the  Book  of  Revelation,  it  is  shown 
to  have  the  same  signification ;  and  this  holds 
true  in  all  cases.  And,  moreover,  while  all 
these  various  significations  taken  together, 
make  in  the  Book  of  Genesis,  a  complete 
spiritual  sense,  so  in  the  Book  of  Revelation 
they  make  their  own  complete  spiritual  sense. 
Now,  it  will  readily  be  seen,  that  such  a 
coincidence  would  be  altogether  unaccount- 
able, nay,  impossible,  unless  there  really  ex- 
isted such  a  spiritual  sense  in  the  Word  of 
God,  formed  there  by  the  Divine  Hand :  and 
«t  is  indeed,  this  uniform  spiritual  sense,  full 
of  high  and  heavenly  truth,  in  which,  in  great 
part,  consists  the  inspiration  of  the  holy  vol- 
ume :  it  is  this,  which  raises  it  infinitely  above 
all  other  works  of  history  or  of  morals,  above 
all  human  compositions  :  and  the  existence  of 
such  a  sense,  it  may  be  observed,  is  the  strong- 
est proof  of  the  Divine  character  of  those 
writings  which  we  call  the  Sacred  Scriptures. 
And  truly,  had  Swedenborg  done  only  this, 
he  would  have  deserved  the  gratitude  of  all 
who  seriously  revere  the  Word  of  God,  for 
thus  bringing  a  new  and  most  powerful  argu- 
ment from  internal  evidence,  in  favor  of  the 
inspiration  and  Divinity  of  the  Sacred  Vol- 
ume." —  Memoir,  S^c,  by  Rev.  T.  0.  Prescott. 

Travels,  Anecdotes,  &c. 
321.    "In    176(5,   simultaneously    with    the 
Apocalypse  Revealed,  Swedenborg  republished 
his  youthful  work  on  a  New  Method  of  fad- 
ing the  Longitudes.     This  method,  as  he  in- 
formed   the  Swedish  Archbishop,  Menander, 
*of  calculating  the   ephemerides  by  pairs  of 
stars,  several  persons  in  I'oreign  countries  w<'re 
then  employing,  who  had  experienced   great  { 
advantage  by  the  observations  made  acconl- j 
11 


ing  to  it  for  a  series  of  years.'  His  faculty 
of  remark,  it  appears,  was  still  awake  to  what^ 
ever  he  thought  might  be  useful  in  the  mun- 
dane sense.  It  is  not  improbable  that  he  was 
solicited  to  this  reprint. 

322.  "  After  the  loth  of  April  he  again 
visited  England  for  two  or  three  months, 
watching  the  disposition  of  our  bishops,  and 
any  favoring  events  in  the  theological  world. 

323.  "  Mr.  Springer,  the  Swedish  Consul  in 
London,  is  the  only  person  who  mentions  any 
particulars  of  this  visit.  He  and  Swedenborg 
had  been  good  friends  in  Sweden,  but  Spring- 
er was  surprised  at  our  author's  continued  in- 
timacy with  him,  '  as  he  was  not  a  man  of 
letters.'  This,  however,  was  perhaps  one 
ground  of  the  friendship.  Swedenborg  -ile- 
sired  Springer  to  procure  him  a  vessel  for 
Sweden  and  a  good  captain,  which  he  did. 
An  agreement  was  made  with  one  Dixon. 
Swedenborg's  effects  were  carried  on  board, 
and  as  his  lodgings  were  at  a  distance  from 
the  port  (probably  in  Cold  Bath  Fields),  he 
and  Springer  took  for  that  night  (Sept.  1, 
1766)  a  bed  at  Mr.  Bergstrom's  Hotel,  the 
King's  Arms,  in  Wellclose  Square.  Sweden- 
borg went  to  bed.  Springer  and  Bergstrom 
from  an  adjoining  room  heard  a  remarkable 
noise,  and  could  not  imagine  its  cause.  They 
peeped  through  a  door  with  a  little  window 
in  it,  that  looked  into  the  room  where  he  lay, 
and  they  saw  him  with  his  hands  raised  ae 
towards  heaven,  and  his  body  appearing  to 
tremble.  He  spoke  much  for  half  an  hour,  but 
they  could  not  understand  what  he  said,  ex- 
cept only  when  he  let  his  hands  fall  down, 
they  heard  him  ejaculate,  My  God.  He  then 
remained  quietly  in  bed.  They  went  into  the 
room,  and  asked  him  if  he  was  ill.  He  said, 
*  No,  but  he  had  had  a  long  discourse  with 
some  of  the  heavenly  friends,  and  was  in  a 
great  perspiration.'  He  got  up  and  changed 
his  shirt,  and  then  went  to  bed  again,  and 
slept  till  morning.  This  anecdote,  trivial  as 
it  may  appear,  portrays  in  a  measure  his 
physical  state  during  one  of  his  trances.  His 
natural  voice,  it  seems,  was  stirred  during  ix 
spiritual  conversation.  This  occasionally  oc- 
curs in  sleep,  where  a  lively  dream  will  call 
forth  sounds  and  movements  from  the  sleeper. 
The  trembling  of  the  body  is  noteworthy,  and 
is  often  witnessed  in  the  first  phases  of  ecstase 
and  catalepsy.  As  to  the  noise  that  w;w 
heard,  it  might  have  been  merely  Sweden- 
borg's voice  mufHed  by  distance,  or  rendered 
imperfect  by  his  state ;  or  it  might  have  pro- 
ceeded from  the  spirits  who  were  with  kim  ; 
for  spirits,  according  to  the  Seeress  of  Pre- 
vorst,  and  homelier  authorities,  can  make 
themselves  audible  more  readily  than  visible, 
particularly  if  they  are  of  a  heavy  and  worldly 
cast ;  in  which  case  they  can  even  move  heavy 
bodies.  These,  however,  that  Swedenborg 
was  talking  with,  were  heavenly  spirits. 

324.  "  In  the  morning  Captain  Dixon  camo 


82 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG- 


for  Swedenborg,  and  Springer  took  leave 
of  him,  and  wished  him  a  happy  voyage. 
Bergstrom  asked  }iim  how  much  coffee  he 
should  pack  for  him,  as  he  took  a  certain  por- 
tion of  it  daily.  Swedenhorg  said  that  no 
great  quantity  would  be  needed,  as  by  God's 
aid  they  would  enter  the  port  of  Stockholm 
at  2  o'clock  on  that  day  week.  It  happened 
exactly  as  he  foretold,  as  Dixon  upon  his  re- 
turn informed  Springer.  A  violent  gale  ac- 
celerated the  voyage,  and  the  wind  was  favor- 
able to  every  turn  of  the  vessel.  Dixon  told 
Ferelius  that  he  had  never  in  all  his  life  had 
so  prosperous  a  transit. 

325.  "  Swedenhorg  arrived  at  home  on  the 
8th  of  September,  and  for  some  time  resided 
in  the  Sudermalm,  the  southern  suburb  of 
Stockholm.  His  house  was  pleasantly  situ- 
ated, neat  and  convenient,  with  a  spacious 
garden,  and  other  appendages.  His  own 
room  or  study  was  small,  and  contained  n'oth- 
ing  elegant.  It  was  all  that  he  wanted,  but 
would  have  satisfied  few  other  men.  He  kept 
two  servants,  a  gardener  and  his  wife,  to  whom 
he  gave  the  produce  of  his  garden.  In  17G7, 
for  the  convenience  of  hij;  numerous  visitors, 
he  had  a  handsome  summer  house  erected, 
with  two  wings,  one  of  which  contained  his 
library.  He  afterwards  built  two  other  sum- 
mer houses,  one  of  them  after  the  model  of  a 
structure  that  he  had  admired  at  a  nobleman's 
seat  in  England.  The  otlier  was  squaie,  but 
could  be  turned  into  an  octagon  by  folding 
back  the  doors  across  the  corners.  To  add  to 
the  amusement  of  his  friends  and  their  cliil- 
dren,  he  had  a  labyrinth  constructed  in  a 
corner  of  his  garden,  and  a  secret  door,  which, 
on  being  opened,  discovered  another  door 
with  a  window  in  it.  This  appeared  to  open 
into  a  garden  beyond,  containing  a  shady 
green  arcade  with  a  bird  cage  hanging  under 
it ;  but  the  window  was  a  mirror,  and  present- 
ed only  a  reflection  of  the  objects  around. 
He  took  great  pleasure  in  his  garden  ;  it  was 
ornamented  after  the  Dutch  fasiiion,  and  cost 
him  a  considerable  sum  annually  to  keep  it 
up,  but  in  his  latter  years  he  suffered  it  to  go 
into  disorder. 

326.  "  Notwitlistanding  that  he  was  very 
accessible,  he  took  precaution  to  stand  on  a 
fair  footing  with  his  visitors.  During  inter- 
views he  always  had  one  of  his  domestics 
present  in  the  room,  and  insisted  upon  the 
conversation  being  carried  on  in  Swedish. 
Widows  went  to  him  to  inquire  about  the 
state  of  their  husbands  in  the  other  world  ; 
and  others,  who  looked  upon  him  as  a  sooth- 
sayer, besought  him  with  questions  about 
property  lost  or  stolen.  When  people  went 
to  him  for  such  purposes,  he  often  refused  to 
gratify  them,  and  earnestly  advised  them  to 
abandon  their  quest.  He  had  perhaps  learned 
prudence  from  experience,  especially  of  the 
fair  sex ;  for  lie  used  to  say  in  justification  of 
his  caution  :  '  Women  are  artful ;  they  might 
oretend  that  I  have  sought  a  near  acquaint- 


ance with  them  ;  and  besides,  it  is  well  known 
that  persons  turn  and  distort  what  they  do 
not  understand.' 

327.  "  The  following  anecdote  from  his  fe- 
male domestic  at  once  illustrates  what  we 
have  been  relating,  and  shows  the  candor  of 
the  man.  Bishop  Hallenius,  the  successor  ol 
Swedenborg's  father,  paying  a  visit  to  Swe 
denborg,  the  discourse  began  on  the  nature  of 
common  sermons.  Swedenborg  said  to  the 
bishop,  among  other  things :  '  You  insert 
things  that  are  false  in  yours;'  on  this,  the 
bishop  told  the  gardener,  who  was  j)resent,  to 
retire,  but  Swedenborg  commanded  him  to 
stay.  The  conversation  went  on,  and  both 
turned  over  the  Hebrew  and  Greek  Bibles,  to 
show  the  texts  that  were  agreeable  to  their 
assertions  :  at  length  the  conversation  finished, 
by  some  observations  intended  as  reproaches 
to  the  bishop  on  his  avarice,  and  various  un- 
just actions;  'You  have  already  prepared 
yourself  a  place  in  hell,'  said  Swedenborg; 
'  but,'  he  added,  '  I  predict  that  you  will  some 
months  hence  be  attacked  with  a  grievous 
illness,  during  which  time  the  Lord  will  seek 
to  convert  you.  If  you  then  open  your  heart 
to  his  holy  inspirations,  your  conversion  will 
take  place.  AYhen  this  happens,  write  to  me 
for  my  theological  works,  and  I  will  send 
them  to  you.'  In  short,  after  some  months 
had  passed,  an  officer  of  the  province  and 
bishopric  of  Skara  came  to  pay  a  visit  to 
Swedenborg.  On  being  asked  how  the  Bishop 
Hallenius  was,  '  He  has  been  very  ill,'  rej)lied 
the  officer,  '  but  at  present  he  is  well  recov- 
ered, and  has  become  altogether  another  per- 
son, being  noAV  a  practiser  of  what  is  good,  full 
of  probity,  and  returns  sometimes  three  or 
fourfold  of  property,  for  what  he  had  before 
unjustly  taken  into  his  possession.'  From 
that  time  the  bishop  became  an  open  support- 
er of  Swedenborg's  doctrine. 

328.  "  The  most  harmless  men  are  not  on 
that  account  without  enemies,  particularly  if 
they  add  to  prudence  plain  and  honest  speak- 
ing, as  was  the  case  with  Swedenborg ;  for 
nothing  excites  some  persons  to  violence  more 
than  the  spectacle  of  that  self-collectedness 
and  self-respect  which  they  do  not  feel  in 
themselves.  Swedenborg  underwent  this  pen- 
alty of  his  character.  On  one  occasion  a 
young  man  went  to  his  house  with  the  inten- 
tion of  assassinating  him.  The  gardener's 
wife,  observing  something  extraordinary  in 
his  manner,  told  him  that  Swedenborg  was 
out,  but  he  would  not  believe  it,  and  rushed 
past  her  towards  the  garden.  Happily  a  nail 
in  the  lock  of  the  door  caught  his  cloak,  and 
in  his  attempt  to  disengage  himself,  his  naked 
sword  fell  from  under  the  cloak  out  of  his 
hands,  and  thus  detected,  he  became  embar- 
rassed, and  escaped  with  all  speed.  He  was 
afterwards,  the  story  says,  killed  in  a  duel. 
No  doubt,  however,  this  was  an  isolated  in- 
stance, the  result  of  some  frenzy  or  madness 
acting  upon  an  excitable  brain,  for  we  do  not 


LIFE   AND    WRITINGS   OF   EMANUEL   SWEDENIJORG 


88 


find  that  this  person  knew  any  thing  of  Swe- 
denborg. 

329.  "  In  the  autumn  of  this  same  year  he 
was  visited  by  tiie  Rev.  Nicliohis  Collin,  a 
Swedish  clergyman,  who  has  left  a  })k'asing 
account  of  his  interview  with  Swedenborg, 
who  '  at  that  time,'  he  says,  '  was  a  great  ob- 
ject of  pui)lic  attention  in  the  capital,  and  his 
extraordinary  character  was  a  frequent  topic 
of  discussion.'  The  old  man  received  the 
youthful  student  very  kindly  (Collin  was  then 
but  twenty  years  of  age),  and  in  the  course 
of  a  three  hours'  conversation,  reiterated  the 
fact  of  his  spiritual  intercourse,  as  declared  in 
his  works.  Collin  requested  of  him  as  a  great 
favor,  to  procure  him  an  interview  with  his 
brother,  deceased  a  few  months  previously. 
Swedenborg  answered,  that  God,  for  wise  and 
good  pur[)Oses,  had  separated  the  world  of 
spirits  from  ours,  and  that  communication  was 
not  granted  except  for  cogent  reasons  ;  where- 
upon Collin  confessed  that  he  had  no  motives 
beyond  gratifying  brotherly  affection,  and  an 
ardent  wish  to  explore  scenes  so  sublime  and 
interesting.  Swedenborg  told  liira  tliat  '  his 
motives  were  good,  but  not  sufficient ;  that  if 
any  important  spiritual  or  temporal  concern 
had  been  involved,  he  would  have  solicited 
permission  from  those  angels  who  regulate 
such  matters.'  AVe  cite  the  latter  sentence  to 
show  what  noble  offices  are  assigned  to  Unite 
beings.  Indeed  an  instructive  chapter  might 
be  written  from  Swedenborg's  life  and  works, 
upon  the  new  functions  connected  more  or  less 
with  this  world,  as  of  attending  the  birth  of 
the  newly  dead  into  the  spiritual  state,  of  edu- 
cating departed  infants  and  simple  spirits,  of 
governing  sleep  and  infusing  dreams,  and  in- 
definite other  things  besides, —  which  consti- 
tute a  department  of  the  duties  of  the  liuman 
race  translated  into  the  sphere  of  spiritual  in- 
dustry. For  heaven  is  the  grand  workman  ; 
the  moments  of  the  eternal  sabbath  are  strokes 
of  deeds  ;  and  the  more  of  these  can  be  given 
to  be  done  by  men  and  angels,  the  more  is 
the  creation  real,  because  cooperating  with 
God."  —  Wilkinson's  Biograpliy,  pp.  151-157. 
330.  In  this  year,  we  find  the  following 
from  a  letter  written  to  Dr.  Oettinger :  — 

"  To  your  interrogation,  Whetlicr  there  is  occasion 
for  anil  *'n  ")  "'"'  ^  <^"'  **"'  ^y  '^'^  Lord,  to  do  ivhat 
I  do'}  i  answer,  that  at  tiiis  day  no  signs  or  mira- 
cles will  bo  given,  because  thoy  compol  only  an 
external  belief,  but  do  not  convince  the  internal. 
What  did  the  miracles  avail  in  Egypt,  or  among 
the  Jewish  nation,  who,  nevertheless,  crucified  the 
Lord  ?  So,  if  the  Lord  was  to  appear  now  in  the 
eky,  attended  with  angels  and  trumpets,  it  would 
have  no  other  effect  than  it  had  then.  (Luke  xvi. 
29-J31).  The  sign,  given  at  this  day,  will  be 
an  iUiistrafion,  and  thence  a  knowledge  and  recep- 
tion of  the  IruUis  of  the  .Yew  Church;  some  speak- 
ing illustratiun  of  certain  persons  may  likewise 
take  place  ;  tliis  works  more  etTectually  than  mira- 
cles.     Yd  one  token  may  perhaps  still  be  given. 

"  You  ask  me.  If  I  have  spoken  ivith  the  Jlpostles  ? 
To  which  I  reply,  I  have  spoken  one  whole  year 


with  Paul,  and  also  of  what  is  montioned  m  the 
Epistle  to  the  Romans  iii.  '-28.  I  have  spoxen 
three  times  with  John  ;  once  with  Moses  ;  and  I 
suppose  a  hundred  times  with  Luther,  who  owned 
to  mo  that,  contrary  to  the  warning  of  an  angel,  he 
had  received  the  doctrine  of  salvation  by  faith 
alone,  merely  with  the  intent  that  he  might  make 
an  entire  separation  from  popery.  But  with  the 
angels  I  have  conversed  these  twenty-two  years 
past,  and  daily  continue  so  to  do :  with  tiioin  the 
Lord  has  given  me  association,  though  there  was 
no  occasion  to  mention  all  this  in  my  writings. 
Who  would  have  believed,  and  would  not  have 
said,  show  some  token  that  I  may  believe?  and 
this  every  one  would  have  said  who  did  not  sec 
the  like." —  Documents,  pp.  154,  155. 

331.  In  17G7,  our  author  was  still  in  Stock- 
holm, observing  with  care  the  effect  produced 
by  his  writings.  And  in  reply  to  a  question, 
''How  soon  the  Neiv  Clmrch  is  to  be  expect- 
ed?"  we  have  the  following  answer:  — 

"  The  Lord  is  preparing  at  this  time  a  new 
heaven  of  such  as  believe  in  Ilim,  and  acknowl- 
edge Him  to  be  the  true  God  of  heaven  and  earth, 
and  also  look  to  Him  in  their  lives,  which  is  to 
shun  evil  and  do  good  ;  because  from  that  heaven 
shall  the  New  Jerusalem,  mentioned  in  Rev.  xxi. 
2,  descend.  I  daily  see  spirits  and  angels,  from 
ten  to  twenty  thousand,  descending  and  ascending, 
who  are  set  in  order.  By  degrees  as  that  heaven 
is  formed,  the  New  Church  likewise  begins  and 
increases.  The  universities  in  Christendom  are 
now  first  instructed,  from  whence  will  come  min- 
isters ;  because  the  new  heaven  has  no  influence 
over  the  old  clergy,  who  conceive  themselves  to 
bo  too  well  skilled  in  the  doctrine  of  justification 
by  faith  alone."  —  Documents,  p.  125. 

For,  as  he  observes  in  another  letter:  — 

"  All  confirmations,  in  things  pertaining  to  the- 
ology, are.  as  it  were,  glued  fast  in  the  brains,  and 
can  with  difiiculty  beremoved  ;  and  whilst  they 
remain,  genuine  truths  can  find  no  place.  Besides, 
the  new  heaven  of  Christians,  from  whence  the  JVew 
Jerusalem  from  the  Lord  will  descend,  (Rev.  xxi.  1, 
2,)  is  not  yet  perfectly  settled."  —  Letters  to  Dr. 
Beyer. 

Kant's  Inquiries. 

332.  "  It  was  in  this  year  that  Kant's  at- 
tention was  first  called  to  the  narrations  which 
were  rife  about  Swedenborg.  The  philoso- 
pher describes  his  previous  state  of  mind 
with  regard  to  supernatural  occurrences. 
He  had  made  himself  acquainted  with  a 
great  number  of  the  most  probable  stories, 
but  considered  it  wisest  to  incline  to  the 
negative  side,  'not  that  he  imagined  such 
things  to  be  impossible,'  but  because  the  in- 
stances are  in  general  not  well  proved.  This 
not  unreasonable  scepticism  he  brought  to 
Swedenborg's  cases.  He  had  received  the 
account  of  them  from  a  Danish  officer,  hi> 
former  pupil,  who  at  the  table  of  the  Austrian 
Ambassador,  Dietrichstein,  at  Copenhagen, 
with  several  other  guests,  read  a  letter  just 
received  by  the  host  from  Baron  de  Lutzow, 
the  Mecklenburg  Ambassador  at  Stockholm, 
in  which  he  said  that  he,  in  company  with 
the  Dutch  Ambassador,  was  present  in  the 
Queen's  palace  when  Swedenborg  gave  her  the 


84 


LITE  AND  WRITINGS  OF  EMANUEL   SWEDENBORG. 


message  from  her  dead  brother.  This  authen- 
tication surprised  Kant,  and  as  he  prettily 
says  :  '  Now  in  order  not  to  reject  blindfold  the 
prejudice  against  apparitions  and  visions  by  a 
new  prejudice,  I  found  it  desirable  to  inform 
myself  of  the  particulars  of  the  transaction.' 
How  few  of  the  matter-of-fact  people  'find  it 
desirable  to  inform  themselves  ' !  But  to  con- 
tinue, Kant  instituted  searching  inquiries, 
which  ended  in  corroborating  the  aifair  ;  and 
Professor  Schlegel  also  added  his  voice,  that 
it  could  by  no  means  be  doubted.  Kant's 
Danish  friend  being  about  to  leave  Copenha- 
gen, advised  Kant  to  open  a  correspondence 
with  Swedenborg  himself.  This  he  did,  and 
his  letter  was  delivered  by  an  English  mer- 
chant at  Stockholm.  Swedenborg  received  it 
politely,  and  promised  to  reply.  As  no  answer 
came,  Kant  commissioned  an  English  gentle- 
man then  at  Konigsberg,  and  who  was  going 
to  Stockholm,  to  make  particular  inquiries  re- 
specting Swedenborg's  alleged  '  miraculous 
gift.'  This  friend  stated  in  his  first  letter  to 
Kant,  that  the  most  respectable  people  in 
Stockholm  attested  the  account  of  the  transac- 
tion alluded  to.  He  himself,  however,  he  con- 
fessed, was  still  in  suspense.  His  succeeding 
letters  were  of  a  different  purport.  He  had 
not  only  spoken  with  Swedenborg,  but  had 
visited  him  at  his  house,  and  was  in  aston- 
ishment at  his  case.  Swedenborg,  he  said, 
was  a  reasonable,  polite  and  open-hearted 
man.     He  told    him    unreservedly  that    God 

.  had  accorded  to  him  the  gift  of  conversing 
with  departed  souls  at  pleasure.  He  was  re- 
minded of  Kant's  letter ;  he  said  that  he  was 
aware  that  he  had  received  it,  and  would 
already  have  answered  it,  but  that  he  should 
proceed  to  London  in  the  month  of  May  this 
year  (1768),  where  he  would  publish  a  book  in 
which  the  answer,  as  to  every  point,  might  be 
met  with.  There  is  somewhat  of  uncommon 
-  candor  in  Kant's  deportment  throughout  this 

-  inquiry,  the  more  so  as  the  transcendental 
system  that  he  excogitated  excludes  reality 
with  triple  bars  from  every  sphere,  and  so 
aggravates  what  the  philosophers  term  the 
'  subjective '  portion  of  man's  nature,  as  to 
make  all  objects  unattainable  in  their  true 
selves.  But  Kant  had  genius  sutficient  to  let 
him  out  occasionally  from  the  prison  of  his 
intellectual  reveries.  The  anecdote  is  due  to 
Kant  himself,  even  more  than  to  Swedenborg. 

Visit  from  Virgil.  Deceased  King. 
333.  "  It  is  perhaps  in  tliis  period  of  his 
life  that  we  may  place  an  interview  with  him 
recorded  by  Atterbom,  the  poet,  in  his  Swe- 
dish Seers  and  Bards.  '  A  single  anecdote,' 
bUys  Atterbom,  '  in  relation  to  his  spiritual  in- 
tercourse, we  cannot  refrain  from  introducing, 
especially  as  none  of  those  hitherto  known  so 
artlessly  delineates  his  peculiar  and  unre- 
gtrained  mode  of  living,  at  the  same  time, 
loth  in  the  natural  and  spiritual  world.     The 


occurrence  took  place  with  a  distinguished 
and  learned  Finlander  (Porthan),  who,  during 
the  whole  of  his  life,  believed  rather  too  liiilo 
than  too  much.  This  learned  man,  when  a 
young  graduate  from  the  university,  was  on 
his  travels,  and  came  to  Stockholm  where 
Swedenborg  was  living.  Far  from  being  a 
Swedenborgian,  he  on  the  contrary  regarded 
the  renowned  visionary  as  an  arch-enthusiast; 
still  he  thought  it  is  duty  to  visit  this  wonder- 
ful old  man,  not  merely  out  of  curiosity  to  see 
him,  but  also  from  a  cordial  esteem  for  one 
who  in  every  other  respect  was  a  light  of  the 
North,  and  a  pattern  of  moral  excellence. 
On  his  arrival  at  the  house  in  which  Sweden- 
borg resided,  he  was  introduced  into  a  parlor 
by  a  good-humored  old  domestic,  who  went 
into  an  inner  apartment  to  announce  the 
stranger,  and  immediately  returned  with  an 
apology  from  his  master,  as  being  at  that 
moment  hindered  by  another  visit,  but  which 
would  probably  not  be  of  long  duration  ;  on 
which  account  the  young  graduate  Avas  re- 
quested to  be  seated  for  a  few  minutes  —  and 
was  left  in  the  parlor  alone.  As  he  happened 
to  have  taken  his  seat  near  the  door  of  *^he 
inner  apartment,  he  could  not  avoid  hearing 
that  a  very  lively  conversation  was  carried  on, 
and  this  during  a  passing  up  and  down  the 
room  :  in  consequence  of  which  he  alternately 
perceived  the  sound  of  the  conversation  at  a 
distance,  and  then  again  immediately  near 
himself;  and  plainly,  so  that  every  word 
might  be  heard.  He  observed  that  the  con- 
versation was  conducted  in  Latin,  and  that  it 
was  respecting  the  antiquities  of  Rome  :  a  dis- 
covery, after  which,  being  himself  a  great 
Latinist,  and  very  conversant  on  the  subject 
of  those  antiquities,  he  could  not  possibly 
avoid  listening  with  the  most  intense  attention. 
But  he  was  somewhat  puzzled  when  he  heard 
throughout  only  one  voice  speaking,  between  - 
pauses  of  longer  or  shorter  duration ;  after 
which  the  voice  appeared  to  have  obtained  an 
answer,  and  to  have  found  in  the  answer  a 
motive  for  fresh  questions.  That  the  hearer 
of  the  persons  conversing  was  Swedenborg 
himself,  he  took  for  granted,  and  the  old  man 
was  observed  to  be  highly  pleased  with  his 
guest.  But  M'ho  the  latter  was,  he  could  not 
discover ;  but  only  that  the  conversation  was 
concerning  the  state  of  persons  and  things  in 
Rome  during  tiie  time  of  the  emperor  Augus- 
tus :  and  particulars  on  these  points  were 
elicited,  which  he  with  unavoidable  and  in- 
creasing interest  endeavored  to  lay  hold  of, 
since  they  were  altogether  new  to  him.  But 
as  he  became  more  and  more  absorbed  in  the 
subject  itself,  and  was  endeavoring  to  forget 
the  marvellous  in  the  treatment  of  it,  the  door 
was  opened  ;  and  Swedenborg,  who  was  rec- 
ognizable from  portraits  and  descriptions  of 
him,  came  out  into  the  parlor  with  a  counte- 
nance beaming  with  joy.  He  greeted  the 
stranger,  who  had  risen  from  his  seatj  with  a 


LIFE    AND    WRITINGS    OF    EMANUEL    SWEDENBORG. 


85 


friendly  nod,  but  merely  in  passing  by  him  : 
for  his  chief  attention  was  fixed  upon  the  per- 
son who  was  invisible  to  thu  stranger,  and 
whom  he  conducted  with  bows  through  the 
apartment  and  out  at  the  opposite  door:  re- 
peating at  the  same  time,  and  in  the  most 
beautiful  and  fluent  Latin,  various  obligations, 
a'ld  begging  an  early  repetition  of  the  visit. 
Immediately  afterwards,  on  entering  again,  he 
went  straight  up  to  his  later  guest,  and  ad- 
dressed him  with  a  cordial  squeeze  of  the 
hand  :  "  AYell,  heartily  welcome,  learned  Sir  ! 
excuse  me  for  making  you  wait !  I  had,  as  you 
observed,  a  visitor."  The  traveller,  amazed 
and  embarrassed  :  "  Yes,  I  observed  it."  Swe- 
denborg :  *'  And  can  you  guess  whom  ?  "  "  Im- 
possible." "  Only  think,  my  dear  Sir  :  Virgil! 
And  do  you  know  :  he  is  a  fine  and  pleasant 
fellow.  I  have  always  had  a  good  opinion  of 
the  man,  and  he  deserves  it.  He  is  as  modest 
as  he  is  witty,  and  most  agreeably  entertain- 
ing." "I  also  have  always  imagined  him  to 
be  so."  "  Right !  and  he  is  always  like  him- 
self. It  may,  perhaps,  not  be  unknown  to 
you,  that  in  my  first  youth  I  occupied  myself 
much  with  Roman  literature,  and  even  wrote 
a  multitude  of  Carmina,  which  I  had  printed 
at  Skara ? "  "I  know  it,  and  all  judges  highly 
esteem  them."  "  I  am  glad  of  it ;  it  matters 
little  that  the  contents  were  res[)ecting  my 
first  love.  Many  years,  many  otlier  studies, 
occupations  and  thoughts,  lie  between  that 
period  and  the  present.  But  the  so  unex- 
pected visit  of  Virgil  awaked  up  a  crowd  of 
youthful  recollections ;  and  when  I  found  him 
so  pleasant,  so  communicative,  I  resolved  to 
avail  myself  of  the  occasion,  to  ask  him  of 
tilings  concerning  which  no  one  could  bet- 
ter give  information.  He  has  also  promised 
me  to  come  again  before  long.  .  .  .  But 
let  us  now  talk  of  something  else  !  It  is  so 
long  since  I  have  met  with  any  one  from  Fin- 
land ;  and  besides  a  young  Academician ! 
Come  in,  and  sit  down  with  me !  AVith  what 
can  I  serve  you  ?  But  first  give  me  an  ac- 
count of  every  thing  you  can,  both  old  and 
new."  And  afterwards, — thus  continues  the 
witness  and  deponent  of  this  scene  to  one  of 
his  intimate  friends,  from  whose  lips  we  re- 
ceived the  account,  —  afterwards,  during  the 
whole  period  of  my  intercourse  with  this  sin- 
gular old  man,  whom  I  subsequently  visited 
several  times,  I  did  not  perceive  the  least  that 
was  extraordinary,  excepting  only  his  amazing 
learning  in  all  the  branches  of  human  sci- 
ence and  investigation.  He  never  afterwards 
touched  upon  any  thing  supernatural  or  vision- 
ary. So  insane  as  he  appeared  to  me  at  first, 
I  nevertheless  separated  from  him  with  the 
greatest  gratitude,  both  for  his  highly  learned 
conversation,  and  his  constant  and  exceeding 
kindness  both  in  word  and  deed — and  above 
all,  with  the  greatest  admiration,  although 
mingled  with  regret,  that,  on  a  certain  point, 
a  screw  in  the  venerable  man  was  loose  or 
altogether  fallen  away.' 


334.  '•  Here  is  a  royal  gate  into  history,  for 
the  future  to  open.  If  we  want  the  biogra- 
phy of  Virgil,  let  Virgil  tell  it :  no  one  else 
can  satisfy  either  biograj)her  or  feader.  Vir-  ■ 
gil  and  his  memory  are  alive ;  for  God  is  not 
the  God  of  the  dead,  but  the  God  of  the  living. 
There  are  no  dead  in  the  vulgar  sense,  and 
there  is  no  oblivion.  There  is  want  of  spirit- 
ual sympathy  in  us,  which  kills  the  living,  and 
obliterates  their  memory.  The  ancient  men 
are  secret,  for  we  are  estranged  from  their 
love  line.  Antiquarianism  cannot  dig  them 
n[),  because  they  are  not  under  ground.  But 
likeness  of  mind  is  an  exorcism  that  they  can- 
not refuse,  and  which  properly  applied,  will 
refresh  their  oldest  memories,  and  make  them 
confidential.  The  highest  who  has  left  the 
earth,  has  its  dear  images  with  him,  albeit 
quiescent  for  the  most  part,  but  may  be  led 
down,  when  the  Lord  pleases,  by  the  stairs  of 
the  unforgettable  past,  and  visit  our  abodes. 
It  is  only  to  open  his  mind  world  wards,  and 
straight  he  can  commune  with  an  earthly  seer 
—  if  he  can  find  one.  The  love  we  bear  to 
human  story,  the  insatiable  curiosity  towards 
early  times,  the  very  madness  of  antiquarianism, 
demand  this  authentication,  which  it  is  plain, 
would  be  simjily  satisfying  and  nothing  more. 
It  is  then  extraordinary  that  it  is  not  common. 

335.  ''  The  exact  month  of  Swedenborg's 
next  foreign  travel  is  uncertain,  but  just  be- 
fore he  undertook  it,  his  friend  Robsahm  met 
him  in  his  carriage  riding  out  of  Stockholm, 
and  asked  him  how  he  could  venture  upon  so 
long  a  journey,  being  eighty  years  old  ?  and 
whether  they  would  ever  meet  again  ?  Have 
no  anxiety  on  that  subject,  said  he,  for  if  you 
live  we  shall  meet  again  here,  as  I  have  yet 
another  journey  like  this  before  me.  We 
also  have  it  recorded  that  his  repeated  voyages 
to  and  fro  had  become  a  matter  of  notoriety 
at  Elsinore,  where  he  frequently  visited  the 
Swedish  Consul,  M.  Rahling;  and  it  was 
during  the  transit  we  are  referring  to  that  he 
made  the  acquaintance  of  General  Tuxen,  at 
the  Consul's  table.  The  General  questioned 
him  upon  the  report  of  the  Queen  of  Sweden's 
affair,  and  received  an  account  of  it  from  his 
own  lips.  He  also  asked  him  how  a  man 
might  be  certain  whether  he  was  on  the  road 
to  salvation  or  not.  Swedenborg  told  him 
that  this  was  easy  ;  that  he  need  only  exam- 
ine himself  by  the  ten  commandments ;  as  for 
instance,  whether  he  loves  and  fears  God  ; 
whether  he  is  rejoiced  at  the  welfare  of  others, 
and  does  not  envy  them  ;  whether  he  puts 
aside  anger  and  revenge  for  injuries,  because 
vengeance  belongs  to  God :  and  so  on.  If  he 
can  answer  this  examination  in  the  affirmative, 
he  is  on  the  road  to  heaven  ;  if  his  heart  is 
the  other  way,  then  he  is  on  the  road  to  hell. 
This  led  Tuxen  to  think  of  himself,  as  well  as 
others,  and  he  asked  Swedenborg  whether  he 
had  seen  King  Frederic  V.  of  Denmark, 
deceased  in  1766,  adding  that  though  some 
human  frailty  attached  to  him,  yet  he    had 


86 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBOT^G. 


certain  hopes  that  he  was  happy.  Sweden- 
horg  said,  '  Yes,  I  have  seen  him,  and  he  is 
well  off,  and  not  only  he,  but  all  the  kings  of 
the  house  of  Oldenburg,  who  are  all  associated 
together.  Tliis  is  not  the  happy  case  with  our 
Swedish  kings.'  Swedenborg  then  told  him 
that  he  had  seen  no  one  so  splendidly  minis- 
tered to  in  the  world  of  spirits  as  the  Empress 
Elizabeth  of  Russia,  wlio  died  in  17G2.  As 
Tuxen  expressed  astonishment  at  this,  Swe- 
denborg continued :  '  I  can  also  tell  you  the 
reason,  which  few  would  surmise.  With  all 
her  faults  she  had  a  good  heart,  and  a  certain 
consideration  in  her  negligence.  This  induced 
her  to  put  off  signing  many  papers  that  were 
from  time  to  time  presented  to  her,  and  which 
at  last  so  accumulated,  that  she  could  not  ex- 
amine them,  but  was  obliged  to  sign  as  many 
as  possible  upon  the  representation  of  her 
ministers:  after  which  she  would  retire  to  her 
closet,  fall  on  her  knees,  and  beg  God's  for- 
giveness, if  she,  against  her  will,  had  signed 
any  thing  that  was  wrong.'  When  this  con- 
versation was  ended,  Swedenborg  went  on 
board  his  vessel,  leaving  a  firm  friend  and  fu- 
ture disciple  in  General  Tuxen. 

Conjugial  Love. 

336.  "  It  is  probable  that  Swedenborg  went 
from  Stockholm  to  London  in  the  middle  of 
the  year,  according  to  what  he  signified  to 
Kant's  friend.  However  on  November  8, 
17G8,  we  again  meet  him  at  Amsterdam, 
whither  he  had  gone  to  print  another  impor- 
tant work.  The  Delights  of  Wisdo7n  concern- 
ing Conjugial  Love,  and  the  Pleasures  of  In- 
sanity concerning  Scortatory  Love.  This 
book  he  published  with  his  name,  as  written 
by  Emanuel  Swedenborg,  a  Swede. 

337.  "  In  every  new  view  of  mankind,  and 
in  each  fresh  system  of  doctrines  whicli  pro- 
fesses to  apply  itself  to  the  wants  of  an  age, 
the  subject  of  marriage  can  hardly  fail  to 
have  an  important  place ;  in  many  systems, 
indeed,  it  furnishes  the  experimentum  cruets, 
and  at  once  decides  their  pretensions.  It  now 
devolves  upon  us  to  say  a  few  words  upon 
this  topic,  in  its  connection  with  Swedenborg's 
doctrines. 

338.  "  The  author  affirms,  upon  a  union 
of  experimental  with  rational  evidence,  that 
sex  is  a  permanent  fact  in  human  nature, — 
that  men  are  men,  and  women,  women,  in  the 
highest  heaven  as  here  upon  earth :  that  it  is 
the  soul  which  is  male  or  female,  and  that  sex 
is  thence  derived  into  the  mortal  body  and  the 
natural  world ;  therefore  that  the  difference 
of  sexes  is  brighter  and  more  exquisite  in 
proportion  as  the  person  is  high,  and  the 
sphere  is  pure.  The  distinction  not  only 
reaches  to  the  individual,  but  it  is  atomically 
minute  besides;  every  thought,  affection  and 
sense  of  a  male  is  male,  and  of  a  female  is 
feminine.  The  smallest  drop  of  intellect  or 
will  is  in'^onvertible    between    the   sexes ;  if 


man's,  it  can  never  become  woman's ;  or  vice 
versa.  Tiie  sexual  distinction  is  founded  upon 
the  two  radical  attributes  of  God,  —  upon  his 
divine  love,  and  his  divine  wisdom  ;  wiiereof 
the  former  is  feminine,  and  the  latter  mascu- 
line. The  union  of  these  in  Him  is  the  di- 
vine marriage;  and  the  creation  proceeds  dis- 
tinctly from  them,  and  images,  or  aspires  to,  a 
marriage  in  every  part.  The  lightning  fiats 
twine  and  kiss  ere  ever  they  separate.  The 
world  would  be,  and  the  church  is,  an  ever- 
lasting wedlock.  Therefore  there  are  mar- 
riages in  heaven,  and  heaven  itself  is  a  mar- 
riage. The  text  that  '  in  heaven  they  neither 
marry,  nor  are  given  in  marriage,'  is  to  be 
understood  in  a  spiritual  sense.  It  signifies 
that  the  marriage  of  tiie  soul  with  its  Lord, 
or  what  is  the  same  thing,  the  entrance  of 
man  into  the  church,  which  is  the  bride  of  the 
Lamb,  must  be  effected  in  this  world,  or  it 
cannot  have  place  afterwards.  It  also  signi- 
fies, that  angels,  whether  men  or  women, 
already  have  the  marriage  principle  in  them 
as  a  gi'ound  of  their  angelship,  or  they  could 
not  acquire  it  after  death  :  hence  they  are  vir- 
tually married,  and  do  not  marry,  nor  are 
given  in  marriage.  It  is  as  though  it  had 
been  said,  tliat  no  one  goes  to  heaven,  but 
those  who  already  are  in  heaven ;  or  have 
heaven  in  them,  and  are  heaven.  But  this 
Sci'iplure  by  no  means  excludes  the  blessed 
from  that  conjugial  union  which  is  their  sum- 
mary bliss,  and  which  is  the  foregone  conclu- 
sion of  their  admission  to  eternal  life.  The 
text,  however,  does  exclude  sensual  and  nat- 
ural views  of  marriage,  and  so  is  suitable  in 
its  form  to  the  Jewish  mind  and  the  corporeal 
nature,  which  otherwise  would  have  conceived 
only  carnally  of  a  celestial  bond. 

339.  "  We  must  guard,  however,  against 
supposing  that  the  spiritual  is  not  real  and 
bodily ;  lor  every  thing  inward  has  its  last 
resort  in  substantive  organization.  The  bodies 
of  angels  are  as  ours  in  every  part,  but  more 
expressive,  plastic,  and  perfect.  Their  con- 
jugial union,  which  is  true  chastity  and  play- 
ful innocence,  is  bodily  like  our  own ;  nay, 
far  more  intimate :  its  delights,  immeasurably 
more  blessed  and  perceptible  than  on  earth, 
commence  in  the  spirit,  and  are  of  the  spirit 
even  in  the  body  :  its  powers,  springing  from 
a  divine  fountain,  are  marred  by  no  languor, 
but  spire  in  an  unconsuming  fiame  of  peren- 
nial virility.  This  world,  however,  and  not 
the  other,  is  the  theatre  of  prolification ;  the 
fixed  soil  of  nature  alone  produces  new  be- 
ings ;  whence  angelic  marriages  do  not  engen- 
der natural  but  spiritual  births,  which  are  the 
various  endowments  of  love  and  wisdom ; 
whei-efore,  by  this  offspring  or  i?i-spring,  the 
partners  breed  in  themselves  human  fulness, 
which  consists  in  desiring  to  grow  wise  on  the 
man's  part,  and  in  loving  whatever  belongs  to 
wisdom  on  the  wife's.  Thus  conjugial  love  is 
a  means  of  their  eternal  progression,  by  which 


LIFE   AND   WRITINGS   OF    EMANUEL    SWEDKNBORG. 


87 


tliey  become  yoanger  and  younger,  more  and 
more  deeply  the  sons  and  daugliters  of  the 
Almighty,  and  are  born  again  from  state  to 
state  as  happier  children  in  the  cycle  of  wed- 
ded satisfactions. 

340.  "  To  conjugial  love  our  author  assigns 
the  highest  position  in  the  soul:  in  its  descent 
it  is  the  gate  by  which  the  human  race  enters 
into  exist<^nce ;  in  its  ascent  and  upper  faculty 
it  is  the  door  through  which  the  Lord  enters 
into  the  mind.  It  is  the  appointed  source  of 
all  creatures,  from  which  beneath  springs  gen- 
eration, and  regeneration  comes  through  it 
from  above.  The  purit}'  of  the  source  deter- 
mines the  world's  condition  at  any  given  period, 
influencing  posterities  organically,  and  the 
mind  and  will  in  their  finest  spiings.  Nay, 
upon  this  depends  the  spiritual  world  itself; 
for  earthly  marriage  is  the  seminary  of  heaven, 
as  adultery  is  the  seminary  of  hell.  Children 
born  of  parents  imbued  with  truly  conjugial 
love,  derive  from  those  parents  the  conjugial 
principle  of  goodness  and  truth,  which  gives 
them  an  inclination  and  faculty,  if  sons,  to 
perceive  whatever  appertains  to  wisdom,  and  if 
daughters,  to  love  the  things  that  wisdom  teaches. 

341.  "It  is  plain  that  of  an  affection  so  ex- 
alted there  are  few  patterns  to  be  found  on 
earth,  and  that  even  where  it  dwells,  it  may 
not  be  manifest ;  and  for  this  reason  our  au- 
thor was  obliged  to  describe  it  from  experi- 
ence in  heaven,  where  it  reigns  in  open  day 
as  a  fundamental  love.  Fact  alone  supplies 
description,  and  the  facts  of  conjugial  union 
were  not  given  on  this  globe  in  that  age ;  it 
was  then  needful  to  explore  the  heavens,  in 
which  that  ancient  love  is  stored.  For  this 
purpose,  as  the  ages  are  differenced  by  this 
very  affection,  he  prayed  to  the  Lord  to  be 
allowed  to  visit  them,  and  travelled  in  spirit 
with  an  angel  guide  to  the  golden,  silver,  copper, 
iron,  and  still  later  periods  ;  that  is  to  say,  to 
the  men  and  women  wlio  are  still  in  those 
states.  And  every  where  he  learned  from  the 
best  and  the  eldest  the  tale  of  their  faithful 
loves ;  or,  as  in  the  lower  ages,  observed  that 
A,iie  decadence  of  their  state  was  in  propor- 
tion to  their  want  of  fealty  to  the  primeval 
bond.  He  learned  that  the  marriage  of  one 
man  with  one  wife  is  the  law  of  heavenly 
union,  corresponding  to  the  unity  of  God,  to 
the  singleheartedness  of  man,  to  the  marriage 
of  the  good  with  the  true,  and  of  the  Lord 
with  the  church.  Polygamy,  however,  and 
varying  unions,  were  the  sign  and  the  cause 
of  a  broken  religion,  and  the  avenues  of  sen- 
suality towards  hell.  He  brought  back  to  this 
earth  the  documents  of  the  other  life  on  this 
point,  the  Reports  of  the  great  epochs,  and 
these  are  given  in  his  memorable  relations, 
a  series  of  narratives  between  the  ethical  chap- 
ters, which  complete  by  experience  the  field 
which  is  given  through  doctrine  in  the  latter. 

342.  "  Never    was    monogamy    so    rescued 
from  the  baser  justifications  of  worldly  pru- 


dence, and  placed  so  merely  on  the  pedestal 
of  religion  and  divine  necessity,  as  in  Swe- 
denborg's  system :  with  him  it  is  the  ideal  of 
union,  and  every  thing  in  the  sexual  commerce 
is  tried  and  judged  l)y  its  tendency  or  approxi- 
mation to  indissohiljle  miuriage.  Well  may 
the  state  be  guarded,  which  is  to  be  eternal  : 
well  may  the  force  be  subject  to  heavenly 
rules,  whose  effects  extend  through  all  gen- 
erations in  the  lines  of  time,  and  upward 
through  the  hierarchies  of  that  past,  which  is 
but  the  depth  and  height  of  the  present. 

343.  "  Sucii,  at  h^ast,  is  the  consequence  of 
the  creed,  that  sexual  distinctions  are  eternal, 
and  monogamy  their  divine  end  :  it  evident- 
ly confers  the  heart  of  spirituality  upon  the 
marriage  tie,  and  tends  to  maintain  it  for  both 
divine  and  human  reasons.  Nor  are  the  ce- 
lestial reports  devoid  of  interest  in  the  mat- 
ter ;  for  were  it  not  for  them,  the  sanctity  of 
marriage  would  fail  of  present  experience, 
and  come  in  time  into  the  hands  of  the  philos- 
ophers who  kee[)  no  account  of  their  receipts. 

[344.  In  the  latter  part  of  this  work,  and  sepa- 
rate from  it,  is  a  short  treatise  on  what  might  be 
called,  "The  Infernal  Pleasures  of  Insanity,  con- 
cerning Scortatory  Love  :  "  for  none  but  infernal 
spirits,  and  those  whoso  minds  are  under  their  in- 
fluence, can  possibly  take  delight  in  the  grossest 
perversions  of  all  that  is  good  and  true.  But  let  it 
never  be  forgotten,  that  what  Swedenborg  says  on 
these  unpleasant  subjects,  is  by  no  means  designed 
as  doctrinals  for  the  New  Clnirch  ;  and  in  reading 
this  essay,  tlie  important  distinctions  must  be  con- 
stantly kept  up,  between  the  phrases  "  it  is  rigM,''^ 
{fas  est,)  and  it  is  allowed  or  permitted,  [bicet ;)  the 
former  having  reference  to  the  laws  of  Divine  Order, 
and  the  latter,  to  those  of  Divine  Permission,  to 
prevent  greater  evils. 

345.  In  this  tract  the  author  has  given  a  virtual 
commentary  on  the  Divine  Command  —  "  Thou 
shalt  not  commit  adultery."  "  His  object  is  to  do 
what  no  Protestant  theologian  has  ever  done,  to 
lay  open  from  its  inmost  grounds  the  entire  morale 
of  the  seventh  commandment.  In  accomplishing 
this  object  he  has,  with  a  masterly  power  of  analy- 
sis, discriminated  between  the  different  degrees  of 
guilt  which  attach  to  the  greater  or  less  departure 
from  the  strict  rules  of  chastity.  '  The  head  and 
front  of  bis  offending  hath  this  extent,  no  more.' 
Viewed  in  the  light  of  Criminal  Jurisprudence,  it 
bears  the  same  relation  to  the  command  '  Thou 
shalt  not  commit  adultery,'  as  the  statute  law  on 
the  different  degrees  of  manslaughter  does  to  the 
command  '  Thou  shalt  not  kill.'  The  statute  laws 
wisely  discriminate  between  murder  and  man- 
slaughter in  the  first,  second  and  third  degrees, 
awarding  a  different  degree  of  penalty  to  each. 
But  who,  for  that  reason,  would  think  of  charging 
the  laws  with  'laxity  of  morals,'  or  witli  encour- 
aging murdiir  ? 

34().  "  Yet  the  charge  of  encouraging  vice  has 
as  little  foundation  in  truth  when  applied  to  Swe- 
denborg as  it  would  have  if  applied  to  the  laws. 
He  discriminates  the  sins  under  this  head  into 
eight  degrees,  and  teaches  that  the  greater  the 
departure  from  tlie  right,  the  greater  the  sin  and 
consequent  penalty,  and  of  course,  the  slighter  tho 
I  departure  from  strict  rectitude,  the  less  grievous 
I  the  sin  and  consequent  penalty.     He  shows  how. 


88 


LIFE    AND    WRITINGS    OF    EMANUEL  SWEDENBORG. 


when  a  man's  hoart  appears  to  be  fully  set  in  him 
to  do  evil  in  this  respect,  he  may  be  restrained 
from  plunging  into  still  greater  evils  than  he  is 
already  in  the  practice  of,  and  how  he  may  be  led 
into  a  state  of  comparatively  less  evil,  and  finally 
back  into  the  paths  of  true  virtue.  In  all  this  there 
is  no  intimation  that  any  such  practices  are  any 
thing  else  than  grievous  sins,  which  are  to  be  even 
more  strenuously  striven  against  than  other  sins  : 
which  is  a  reason  for  his  being  more  minute.  His 
constant  language  in  regard  to  them  is,  that  they 
are  '  vile,'  '  detestable  to  christians,'  and  '  lead  to 
hell.' "]  —  JV.  Church  Repository,  vol.  i.  pp.  G21, 622.* 

347.  "  We  cannot  quit  the  Conjuffial  Love 
without  noticing  to  the  reader  the  author's 
penetration  upon  a  subject  where  a  studious 
old  bachelor  might  be  expected  to  have  no 
experience.  It  is  an  instance  of  the  syni- 
patliy  of  genius,  which  can  place  itself  in  the 
position  of  its  object,  and  look  outward  from 
the  hearts  of  alien  things.  Thus  it  was  that 
Swedenborg  analyzed  the  male  and  the  female 
soul,  and  their  faculties  of  conjunctivity ;  thus 
that  he  dived  into  the  recesses  of  wedded  life, 
and-  laid  down  a  science  and  a  series  of  its 
agreements  and  disagreements ;  that  he  ex- 
amined its  love,  its  friendship,  and  its  favor, 
at  the  different  periods  of  life  ;  that  he  de- 
scribed to  the  life,  but  in  formal  propositions, 
the  jealousies  of  the  state,  '  its  burning  fire 
against  those  that  infest  wedded  love,  and  its 
horrid  fear  for  the  loss  of  that  love  ; '  and 
finally  thus  that  he  depicted  the  love  of  chil- 
dren, the  spiritual  offspring  of  conjugial  love, 
in  its  successive  derivations ;  and  childless 
himself,  appreciated  the  circulation  of  inno- 
cence and  peace,  that  the  hearts  of  the  young 
establish  in  the  home.  Much,  however,  that 
he  has  said  belongs  to  his  peculiar  seership  : 
much  of  the  psychology  is  of  moi'e  than  earth- 
ly fineness  ;  the  distinctions  are  those  of  spir- 
itual light,  and  the  delicacy  of  the  affections 
is  that  of  spiritual  heat ;  which  is  not  sur- 
prising, for  the  wives  of  heaven  had  been 
communicative  to  our  author."  —  Wilkinson's 
Biography,  pp.  158-171. 

348.  For  a  full  representation  of  the  sub- 
ject of  Conjugial  Love,  as  indeed  all  other 
spiritual  and  theological  subjects  which  the 
author  has  treated  of,  the  jeader  is  referred 
to  the  "  Compendium"  of  his  writings.  And 
we  may  say  here,  once  for  all,  that  as  this  Sum- 
mary of  his  Life  is  designed  both  for  a  Prefix 
to  tliat  work,  and  also  to  be  published  sepa- 
rately, it  may  account  both  for  the  brevity 
of  this  analysis  of  his  writings,  and  for  what 
of  unnecessary  fulness  also  there  may  appear 
in  some  of  the  notices  of  his  theological  works. 
Also,  for  some  repetition  of  occurrences  which 
are  inserted  both  in  the  Life  and  in  the  Com- 
pendium. The  object  here  is  a  double  one 
—  to  serve  as  a  fitting  Prefix  to  the  Compen- 
dium, and  to  be  published  separately  also. 


*  On  the  siiliject  (>( Marriage  and  its  opiiosiles,  see  Nuble's  Ap- 
peal, Sec.  6,  Part  4,  N.  (;.  Reimsitnry,  Vol.  I,  pp.  (>21-2,  and  A 
Layman's  Reply  to  Dr.  Pond,  Ohap.  x.  p.  154.  These  monient- 
nus  questions  must  be  understood. 


Christ's  Power  over  all  Flesh. 

349.  In  this  year,  (17G8)  we  have  the  fol- 
lowing, concerning  the  Lord's  power,  and  the 
bodies  of  angels,  in  a  letter  to  Dr.  Oettinger. 

"  You  suggest  a  doubt  in  respect  to  ChrisVs 
having  power  given  Him  over  all  flesh,  and  yet  the 
angtls  and  heavenly  beitiffs  [Jinfreli  et  Ca-lites)  have 
not  flesh,  hut  lucid  bodies.  To  this  be  pleased 
to  receive  kindly  the  following  reply  :  That  by  all 
flesh,  there  spoken  of,  is  meant  every  niaii,  where- 
fore in  the  Word  mention  is  sometimes  made  of 
all  flesh,  which  is  to  denote  every  man.  As  to 
what  concerns  the  bodies  of  the  angels,  they  do 
not  appear  lucid,  but,  as  it  were,  fleshy,  for  they 
are  substantial  and  not  material,  and  things  sub- 
stantial are  not  translucent  before  the  angels. 
Every  material  thing,  or  substance,  is  originally 
derived  from  what  is  substantia],  and  every  man 
Cometh  into  this  substantiality  when  he  puts  of!^ 
by  death,  the  material  films  or  coverings,  which  is 
the  reason  why  man  afler  death  is  a  man,  but 
purer  than  befx)re,  comparatively  as  what  is  sub- 
stantial is  purer  than  what  is  material.  That  the 
Lord  has  power,  not  only  over  all  men,  but  also 
over  all  angels,  is  evident  from  His  own  words  in 
Matthew :  '  Jill  power  is  given  to  me  in  heaven,  and 
in  earth,^  (xxviii.  18)."  —  Documents,  pp.  152,  153. 

Doctrines    of   the    New   Church,  and   Com- 
mencement of  Persecution. 

350.  "  Swedenborg  remained  in  Amster- 
dam during  the  winter  of  1768-69,  and  early 
in  the  spring  of  the  latter  year  published  his 
Brief  Exposition  of  the  Doctrine  of  the  Nevr 
Church,  'in  which  work,'  as  he  says,  'are 
fully  shown  the  errors  of  the  existing  doc- 
trines of  justification  by  faith  alone,  and  of  the 
imputation  of  the  righteousness  or  merits  of 
Jesus  Christ,'  which  doctrines,  he  expected, 
might  probably  be  extirpated  by  this  book. 
He  circulated  it  freely  throughout  Holland 
and  Germany ;  but,  on  second  thoughts,  sent 
only  one  copy  to  Sweden,  to  Dr.  Beyer,  re- 
questing him  to  keep  it  to  himself.  For 
'  true  divinity  in  Sweden  was  in  a  wintry- 
state  ;  and  in  general,  towards  the  Nortli 
Pole  there  is  a  greater  length  of  spiritual 
night  than  in  the  southern  parts  ;  and  those 
who  stand  in  that  darkness  may  be  supposed 
to  kick  and  stumble  more  than  others  against 
every  thing  in  the  New  Church  which  is  the 
produce  of  an  unprejudiced  reason  and  under- 
standing ;  yet  we  are  to  admit  some  excep- 
tions to  this  observation  in  the  ecclesiastical 
order.' 

351.  "  Swedenborg's  anticipations  with  re- 
gard to  his  native  country  were  not  falsihecl 
by  the  event,  for  already  on  the  22d  of  March^ 
1769,  Dr.  Ekebom,  dean  of  the  theological 
faculty  of  Gottenburg,  had  delivered  to  the 
Consistory  there  a  deposition  of  objections 
against  Swedenborg's  theological  writings,, 
laden  with  untruth,  and  full  of  personal  re- 
proaches. The  dean  branded  his  doctrine 
'  as  in  the  highest  degree  heretical,  and  ori 
points  the    most   tender   to   every    Christiany 


LIFE    AND    WRITINGS    OF    EMANUEL    SWEDENBOIIG. 


89 


Socinian ; '  yot  stated  further,  that  he  did 
not  know  Assessor  vSwedenborj^'s  rehgious 
system,  and  should  take  no  pains  to  come  at 
the  knowledge  of  it.'  As  for  Swedenborg's 
chief  works,  he  '  did  not  possess  them,  and 
had  neither  read  nor  seen  them.'  '  Is  not 
this,'  says  Swedenborg  in  reply,  '  to  be  blind 
in  the  forehead,  and  to  have  eyes  behind, 
and  even  those  covered  with  a  film  ?  To 
see  and  decide  upon  writings  in  such  a  man- 
ner, can  any  secular  or  ecclesiastical  judge 
legard  otherwise  than  as  criminal?'  For 
the  rest  our  autlior's  reply  consisted  in  a  cita- 
tion of  some  of  the  leading  doctrines  in  his 
works,  those  particularly  on  the  divine  trinity, 
the  holiness  of  Scripture,  the  unity  of  charity 
and  faith,  and  the  direction  of  faith  towards 
one  person,  namely,  our  Savior  Jesus  Christ; 
and  he  denied  that  his  doctrine  was  heretical 
according  to  judgments  pronounced  by  the 
chief  ecclesiastical  bodies  in  Sweden.  '  Re- 
specting the  other  point,'  says  our  author, 
'  namely,  the  charging  those  doctrines  with 
Socinianism,  the  same  is  a  horrid  blasphemy 
and  untruth ;  forasmuch  as  Socinianism  signifies 
a  negation  of  the  divinity  of  our  Lord  Jesus 
Christ,  when,  in  fact,  His  divinity,  in  this 
doctrine  of  the  New  Church  is  'principally 
confirmed  and  proved,  and  that  the  Savior 
has  so  fully  completed  the  reconciliation  and 
redem^Jtion  of  man,  that  without  his  coming 
no  man  could  have  been  saved,  see  Apoc.  Rev. 
67,  and  in  many  other  places;  in  consequence 
whereof,  I  consider  the  word  Socinian  to  be  a 
scoffing  and  a  diabolical  reviling.  This,  with 
the  rest  of  the  Doctor's  "  Reflections,"  may  be 
considered  in  the  same  sense  as  "  the  Hood 
which  the  dragon  cast  out  of  his  mouth  after 
the  woman,  that  he  might  cause  her  to  be 
swallowed  up  by  the  flood,  during  the  time 
that  she  was  yet  in  the  wilderness"  (Apoc. 
xii.  1.5).  And  it  may  come  to  pass  that  the 
same  which  is  mentioned  in  verse  17,  may 
likewise  take  place :  ''  And  the  dragon  was 
wroth  with  the  woman,  and  went  to  make  war 
with  the  remnant  of  her  seed,  who  kept  the 
commandments  of  God,  and  have  the  testi- 
mony of  Jesus  Christ."  '  The  tenor  of  Scrip- 
ture, the  Apostolic  Creed,  and  whatever  was 
not  self-contradictory  in  the  orthodoxy  of  the 
churches,  he  claimed  to  have  upon  his  own 
side.  He  requested  of  Dr.  Beyer  that  his 
reply  might  be  communicated  to  the  bishop 
and  the  Consistory,  and  intended  at'lerwaids 
to  publish  both  sides,  and  j)ossibly  to  found  an 
action  ai  law  upon  the  proceedings,  unless  the 
dean  should  retract  his  scandal. 

352.  "At  the  end  of  May  or  tlie  beginning 
of  June,  Swedenborg  left  Amsterdam,  en  route 
for  Paris,  '  with  a  design,'  as  he  said,  '  wliich 
beforehand  must  not  be  made  |)ublic.'  It  ap- 
oears  from  tiiis  that  he  anticipated  some  diffi- 
culty with  regard  to  the  object  of  his  mission. 
This  was  no  other  than  the  publication  of  an- 
other little  work,  viz.,  The  Intercourse  between 
12 


the  Soul  and  the  Body,  which  he  designed 
to  give  to  the  world  in  the  Frencii  capi- 
tal. He  had  spoken  well  in  his  theological 
works  of  '  the  noble  French  nation,'  had 
taken  care  to  communicate  his  works  to  public 
bodies  and  select  individuals  in  France,  wiiere 
also  they  had  been  in  considerable  request, 
and  now  he  desired  to  issue  something  from 
the  French  press.  It  is  probable  that  had  his 
present  plan  succeeded,  he  intended  also  to 
publish  in  Paris  that  great  summary  of  his 
doctrines  which  he  was  then  about  to  write, 
and  which  was  his  last  performance. 

353.  "  Arrived  in  Paris  he  submitted  his 
tract  to  M.  Chevreuil,  Censor  Royal  and  Doc- 
tor of  the  Sorbonne,  who  after  having  read  it, 
informed  him  that  a  tacit  permission  to  publish 
would  be  granted  him,  on  condition,  '  as  was 
customary  in  such  cases,'  that  the  title  should 
say,  'printed  at  London,'  or  'at  Amster- 
dam.' Swedenborg  would  not  consent  to  this, 
and  the  work  therefore  was  not  printed  at 
Paris.  Hereupon  a  calumnious  letter  was 
circulated  in  Gottenburg,  which  alleged  that 
he  had  been  ordered  to  quit  Paris,  which  he 
denied  as  'a  direct  falsehood,'  and  appealed 
for  the  truth  of  the  case  to  M.  Creutz,  the 
Swedish  ambassador  to  France. 

354.  "  Rumor  has  been  busy  with  him  upon 
this  journey.  The  French  Biographic  Uni- 
verselle  connects  him  with  an  artist  named 
Elie,  who  it  is  alleged  supplied  him  with 
money,  and  furthered  his  presumed  designs. 
Indeed  he  has  been  accused  of  a  league  with 
the  illumines,  and  with  a  certain  politico-theo- 
logical free  masonry,  centuries  old  but  always 
invisible,  which  was  to  overturn  society,  and 
foster  revolutions  all  over  the  world.  We 
can  only  say,  that  our  researches  have  not 
elicited  these  particulars,  and  that  every  au- 
tiientic  document  shows  that  Swedenborg  stood 
always  upon  his  own  basis,  accepted  money  from 
no  one,  and  was  just  what  he  appeared  —  a 
theological  missionary,  and  notliing  more. 
Still  as  there  is  generally  a  grain  of  truth  ia 
even  the  most  preposterous  lies,  we  shall  be 
glad  to  look  out  in  this  direction  for  biograph- 
ical materials.  Whatever  else  they  be,  they 
shall  at  least  be  welcome. 

3.55.  "In  the  autumn  of  this  year  (1769), 
Swedenborg  had  left  Paris,  and  was  in  Loudon, 
where  he  published  his  little  brochure  on  The 
Intercourse  between  the  Soul  and  the  Body. 
It  was  during  this  sojourn  of  two  or  three 
montiis  that  tiie  most  intimate  of  his  English 
friends,  Dr.  Hartley,  Rector  of  Winwick,  ni 
Northamptonshire,  drew  from  him  a  short  ac- 
count of  himself,  as  a  means  of  refuting  any 
calumnies  that  might  be  promulgated  atier  his 
departure.  Dr.  Hartley  had  thought  that 
Swedenborg  was  hardly  safe  in  his  own  coumry, 
and  that  jjossibly  he  was  pressed  for  money. 
In  course  of  this  mild  and  modest  document, 
Swedenborg  set  him  right  on  these  topics. 
'  I    live,'    says  he,    '  on    terms  of    familiarity 


90 


LIFE   AND    WRITINGS   OF  EMANUEL   SWEDENBORG. 


and  friendship  with  all  the  bishops  of  my 
country,  who  are  ten  in  number;  as  also  with 
the  sixteen  senators,  and  the  rest  of  the  nobil- 
ity; for  they  know  that  I  am  in  fellowship 
with  jingels.  The  king  and  queen  also,  and 
the  tliree  princes  their  sons,  show  me  much 
favor :  I  was  once  invited  by  the  king  and 
queen  to  dine  at  their  table  —  an  honor  which 
is  in  general  granted  only  to  the  nobility  of 
the  highest  rank ;  and  likewise,  since,  with 
the  hereditary  prince.  They  all  wish  for  my 
return  home  :  so  far  am  I  from  being  in  any  dan- 
ger of  persecution  in  my  own  country,  as  you 
seem  to  apprehend,  and  so  kindly  wish  to  pro- 
vide against;  and  should  any  thing  of  the  kind 
befall  me  elsewhere,  it  cannot  hurt  me.  .  .  . 
I  am  a  Fellow,  by  invitation,  of  the  Royal 
Academy  of  Sciences  of  Stockholm,  but  I 
never  sought  admission  into  any  other  literary 
society,  as  I  belong  to  an  angelic  society, 
wherein  things  relating  to  heaven  and  the 
soul  are  the  only  subjects  of  discourse  and 
entertainment,  whereas  the  things  that  occupy 
the  attention  of  our  literary  societies  are  sucli 
as  relate  to  the  world  and  the  body.  .  .  . 
As  to  this  world's  wealth,  I  have  what  is  suf- 
ficient, and  more  I  neither  seek  nor  wish  for.' 

356.  "  We  presume  that  Swedenborg  lodged 
with  Shearsmith  in  Cold  Bath  Fields  during 
this  short  sojourn  in  London. 

357.  "On  his  departure  from  England,  he 
had  requested  his  friend,  Dr.  Messiter,  to 
transmit  certain  of  his  works  to  the  Divinity 
Professors  of  the  Universities  of  Edinburgh, 
Glasgow,  and  Aberdeen,  and  the  letters  whicli 
passed  upon  this  occasion  furnish  a  testimony 
to  his  personal  character  from  one  who  knew 
him  well.  Dr.  Hartley,  Dr.  Messiter  (M.  D.), 
and  Dr.  Ilampe,  who  was  preceptor  to  George 
I.,  were  his  chief  English  friends. 

358.  "  In  September  he  quitted  London, 
and  returned  to  Stockholm,  arriving  in  the 
latter  capital  at  the  beginning  of  October. 
On  his  arrival  he  was  kindly  received  by  all 
classes  of  people,  and  at  once  invited  by  their 
royal  highnesses  the  hereditary  prince  and  his 
sister,  with  both  of  whom  he  conversed.  He 
also  dined  with  several  of  the  senators,  and 
talked  with  the  first  members  of  the  Diet,  and 
with  the  bishops  there  present,  who  all  be- 
haved very  kindly  to  him,  excepting  his 
nephew,  Bishop  Filenius.  A  storm,  however, 
had  been  brewing  during  his  absence,  and  he 
now  had  to  meet  it.  Dr.  Hartley's  fears  were 
justified  by  the  facts,  though  not  by  the  ulti- 
mate event.  But  before  we  turn  to  this  new 
page  of  his  life,  we  must  give  some  account 
of  the  works,  that  he  had  just  published  abroad. 

359.  '•  The  Brief  Exposition  is  the  forerunner 
of  the  True  Christian  Religion,  to  be  noticed 
presently.  It  is  a  criticism  on  the  doctrines 
of  the  Catholic  and  Protestant  churches,  from 
the  point  of  view  of  the  New  Church.  The 
author  pi>3mises  a  statement  of  the  doctrinal 
views  of  the  three  churches,  for  the  sake  of 


comparison  between  them.  The  Catholic 
doctrinals  are  excerpted  from  the  records  of 
the  Council  of  Trent;  the  Protestant,  from 
the  Formula  Concordice  composed  by  persons 
attached  to  the  Augsburg  Confession.  These 
churches  indeed  dissent  upon  various  points, 
but  are  agreed  as  to  the  fundamentals,  of  a 
trinity  of  persons,  of  original  sin,  of  the  im- 
putation of  Christ's  merits,  and  of  justification 
l)y  faith  alone.  Respecting  the  latter  tenet, 
however,  the  Catholics  conjoin  the  faith  with 
charity  or  good  works,  while  the  leading  Re- 
formers, in  order  to  effect  a  full  severance 
from  the  Romish  communion  as  to  the  very 
essentials  of  the  church  which  are  faith  and 
charity,  separated  between  the  two.  Never- 
theless the  Reformers  adjoin  good  works,  and 
even  conjoin  them  to  their  faith,  but  in  man 
as  a  passive  subject,  whereas  the  Roman 
Catholics  conjoin  them  in  man  as  an  active 
subject.  The  whole  system  of  theology  in 
Christendom  is  founded  upon  an  idea  of  three 
Gods,  arising  from  the  doctrine  of  a  trinity 
of  persons,  and  falls  when  that  doctrine  is  re- 
jected, after  which  saving  faith  is  possible. 
The  faith  of  the  present  day  has  separated 
religion  from  the  church,  since  religion  con- 
sists in  the  acknowledgment  of  one  God,  and  in 
the  worship  of  Him  from  faith  grounded  in 
charity.  The  doctrine  of  the  present  church 
is  interwoven  with  paradoxes,  to  be  embraced 
by  faith  ;  hence  its  tenets  gain  admission  into 
the  memory  only,  and  into  no  part  of  the  un- 
derstanding above  the  memory,  but  merely 
into  contiriaations  below  it.  They  cannot  be 
learned,  or  retained,  without  difficulty,  nor  be 
preached  or  taught  without  using  great  care 
to  conceal  their  nakedness,  because  sound 
reason  neither  discerns  nor  perceives  them. 
They  ascribe  to  God  human  properties  in  the 
worst  sense  of  the  term.  The  heresies  of  all 
ages  have  sprung  from  the  doctrine  founded 
on  the  idea  of  three  Gods.  This  has  deso- 
lated the  church,  and  brought  it  to  its  con- 
summation. The  Catholic  laity,  however, 
have  for  the  most  part  ceased  to  know  any 
thing  of  the  essential  doctrinals  of  their 
church,  these  being  lost  for  them  in  the  nu- 
merous formalities  of  that  religion,  and  hence, 
if  they  recede  in  part  from  their  outward 
forms,  and  approach  God  the  Savior  immedi- 
ately, taking  the  Sacrament  in  both  kinds, 
they  may  be  brought  into  the  New  Church 
more  easily  than  the  Reformed  communities. 

3G0.  '"  These  are  u  few  of  the  propositions 
of  this  little  treatise,  which  for  its  destructive 
logic,  is  unequalled  among  Swedenboi'g's 
works.  If  lational  assault  could  have  carried 
the  outworks  of  the  existing  creeds,  this 
work  would  have  had  the  efi'ect ;  and  Swe- 
denborg would  have  been  justified  in  his 
hope,  that  the  errors  of  the  churches  might 
be  '  extirpated '  by  a  book.  But  an  error 
whose  first  condition  lies  in  the  prostration  of 
the    understanding,    is   good,   so  far,    against 


LIFE    AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


91 


rational  attacks.  Dialectics  make  no  impres- 
sion on  whoever  believes  that  man  is  a  spir- 
itual fool,  doomed  by  liis  constitution  to  believe 
in  nonsense  and  absurdity  :  that  is  to  say,  in 
what  would  be  such  if  he  dared  to  judge  it  by 
his  reason.  This  fortress,  viz,,  the  denial  of 
the  mind  itself  by  both  churches,  is  tlierefore 
yet  unstorraed  by  our  author's  artillery ;  and 
it  is  evident  that  more  real  and  terrible  means 
must  gather  to  battle  around  it,  before  it  will 
capitulate.  At  the  same  time,  the  longer  it 
holds  out,  the  more  is  the  laity  separated  from 
the  clergy  ;  the  more  the  sciences  and  posi- 
tive knowledge  claim  the  earth  to  its  very 
walls  ;  the  more  the  clerical  garrison  is  starved 
in  the  sight  of  the  abundance  of  natural  truth; 
and  in  the  end,  the  more  likely  it  is  that  some 
convulsion,  either  mental  or  worldly,  will 
sweep  away  the  strong  offence,  and  substitute 
a  people's  church  upon  its  desert  site. 

Intercourse  between  the  Soul  and  Body. 

361.  "  The  Intercourse  between  the  Soul  and 

the  Body  is  a  work  in  which  the  author  brings 

his  spiritual  sight  to  bear  upon  the  solution 

of  that  old  problem.     In  this  world,   the  soul 

•  is  unseen,  excepting  through  the  body  ;  and 
though  consciousness  affirms  its  existence,  yet 
philosophy  gives  it  no  qualities  that  warrant 
us  to  say  what  it  is.  In  short,  philosophy 
crushes  the  question,  and  insists  that  there  is 
no  what  in  the  case.  The  consequence  is, 
that  we  too  often  regard  the  soul  as  a  floating 
and  indeterminate  entity  of  no  weight  to  coun- 
terbalance the  world  and  the  senses.  This 
gives  rise  to  the  doctrine  of  Physical  Influx, 
which  means  in  brief  the  omnipotence  of  out- 
ward objects  and  of  sense,  in  controlling  and 
filling  the  inward  faculties,  and  even  accord- 
ing to  many  in  creating  them.     The  contrary 

.  view  is  that  of  spiritual  injlux,  in  which  the 
soul,  whatever  it  be,  is  seated  upon  the  throne 
of  the  human  powers,  takes  from  the  senses 
whatever  it  wills,  and  acts  according  to  cir- 
cumstances from  its  own  wisdom.  There  is  a 
third  system,  that  of  Leibnitz,  named  preestab- 
lished  harmony,  wherein  neither  soul  nor  body 
acts  upon  the  other,  but  each  concurs  with  the 
other,  and  does  what  the  other  does  ;  much  as 
two  men  might  move  their  arms  or  legs  to  time 
under  some  ordering  common  to  both.  The 
theory  of  spiritual  influx  is  that  which  Swe- 
denborg  adopts  ;  and  which  he  fills  with  his 
experience, 

3G2,  "  The  problem  of  this  link  had  dwelt 
with  his  understanding  from  his  earlier  days, 
and  he  had  given  a  keen  refutation  of  Leib- 
nitz when  writing  his  anatomical  works  ;  for 
he  saw  that  that  great  genius  was  not  solving 
the  question  by  his  hypothesis,  but  only  ren- 
dering it  insuperable,  by  propounding  as  a 
solution  a  statement  still  more  knotty  ;  since 
his  preestablished  iiarmony  required  in  point 
of  fact  a  second  soul  to  move  two  bodies  in- 
stead of  one.     For  the  drill  effecting  the  har- 


mony of  course  proceeded  from  some  word 
of  command  ;  in  short,  from  a  more  inscruta- 
ble soul,  Preestal)lished  harmony  was  there- 
fore to  Swedcnborg  but  another  name  for 
m(!thodical  darkness,  which  terminated  the 
thought  that  it  professed  to  extend. 

3()3.  "  Now  here  we  see  the  value  of  spir- 
itual sight  on  a  difficult  point.  While  the  soul 
was  unknown,  its  manner  of  communication 
with  the  body  was  necessarily  occult,  but  when 
it  is  actually  seen  as  the  man  himself,  with  all 
his  looks,  members  and  garments  about  him, 
then  the  matter  took  a  practical  form,  and  he, 
the  soul,  was  united  to  the  body,  because  he 
wanted  it  to  supply  his  sensations  from,  and 
do  his  work  in,  the  world.  The  error  lay  in 
thinking  of  the  soul  as  not  a  body,  and  not  a 
man  ;  the  pow(;r  of  the  truth  in  looking  from 
humanity  as  the  way  of  answering  the  ques- 
tion The  soul,  in  this  new  view,  is  the  com- 
j)lete  man  ;  the  body  is  his  fit  natural  garment. 
The  latter  he  puts  on,  by  a  divine  necessity, 
to  clothe  the  spiritual  essence  from  the  rude- 
ness of  this  world,  and  to  enable  hira  to  work 
amid  its  inclemencies,  and  to  gather  its  fruits 
of  wisdom,  for  a  convenient  season.  In  this 
case  there  are  all  the  common  motives  for  the 
union  of  the  soul-man  with  the  body-man,  that 
there  are  for  our  union  with  our  clothes,  with 
our  houses,  and  with  every  circumstance  that 
we  draw  around  us  to  extend  our  lives  and 
build  up  our  state.  This  once  seen,  analogy 
points  out  a  thousand  links  between  the  spir- 
itual and  the  natural  man,  every  one  of  which 
is  practical,  and  of  daily  force. 

364.  "  Swedenborg  also  illustrated  the  doc- 
trine of  the  influx  of  the  soul  into  the  body, 
by  the  analogous  influx  of  the  whole  spiritual 
world  into  the  natural.  As  a  scientific  man, 
he  had  already  seen  the  law  of  spheres  afar 
off  in  the  doctrine  of  Modif  cations,  which 
recognized  the  manner  in  which  the  vital  and 
other  vibrations  permeate  the  world  ;  in  which 
the  Word  of  God  and  the  words  of  man  — ia 
which  all  expressions,  whether  looks,  voices, 
acts,  or  things  —  make  their  way  through  the 
universe,  and  infect  with  their  own  life  and 
power  the  system  and  its  parts.  But  when 
he  visited  the  inner  world,  the  matter  came 
under  conditions  suited  to  experimental  sci- 
ence. He  now  touched  the  reality  of  spheres. 
The  scents,  colors  and  forces  environing  hu- 
manity struck  his  opened  senses,  and  he  was 
amazed  at  their  tidal  power.  As  every  spirit 
belongs  to  some  province  of  the  Grand  Man, 
his  presence  excites  correspondently  that  part 
of  the  human  body  to  which  he  answers. 
When  a  liver  spirit  approached  to  Sweden- 
borg, he  felt  the  influx,  sometimes  before  the 
spirit  came  in  view,  in  his  own  hepatic  region, 
and  he  knew  the  quality  of  the  spirit  from  his 
operant  sphere.  When  one  of  the  eye  men  or 
of  the  heart  men  came  near  him,  his  own  eyes 
or  heart,  sympathetically  affected,  told  him  at 
once  whither  the  new  comer  belonged.    When 


92 


LITE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


evil  spirits  sought  him,  the  maladies  or  pains  ] 
to  which  they  answered  were  excited  for  the 
time  in  his  system ;  he  knew  therefore  that 
spiritually  these  messengers  were  even  such 
diseases.  Hypocrites  gave  him  a  pain  in  the 
teeth,  because  hypocrisy  is  spiritual  toothache. 
Moreover  each  spirit  appeared  in  the  plane 
of  the  part  whereto  he  corresponded  ;  for  the 
cosmogony  of  the  spiritual  world  is  human, 
and  hence  the  human  body  is  the  pivot  round 
which  it  plays.  Nay,  the  body  has  its  human 
form  from  the  circumpressure  of  the  human 
spiritual  world,  which,  so  to  speak,  deposits 
and  maintains  it,  much  as  each  cell  of  tlie  ma- 
terial body  is  laid  and  preserved  by  the  plan 
and  pressure  of  the  whole. 

Persecution,  and  Defence  of  his  Opinions. 

3G5.  "  We  have  mentioned  already  that  in 
this  year  (17G9)  Swedenborg  had  found,  on 
his  return  to  Sweden,  that  his  peaceful  life 
was  to  be  interrupted  by  misrepresentation 
and  persecution.  It  is  surprising  that  he  had 
proceeded  so  long  in  promulgating  doctrines 
condemnatory  of  the  Lutheran  creed,  without 
drawing  down  upon  himself  the  vengeance  of 
the  clergy.  His  works,  however,  were  writ- 
ten in  Latin,  and  but  little  known  in  Sweden, 
which  made  it,  for  a  time,  not  worth  while  to 
notice  them.  But  wlien  eminent  persons  like 
Drs.  Beyer  and  Rosen,  as  well  as  othei'S  en- 
joying still  higher  dignity  in  the  church,  be- 
came avowed  disciples  and  propagators  of  their 
sentiments,  the  matter  became  serious;  and 
the  clergy,  ever  sensitive  of  innovation,  deter- 
mined to  crush  the  new  doctrine  in  the  bud. 
Dean  Ekebom  at  Gottenburg  was  the  origina- 
tor of  the  movement.  The  clerical  deputies 
from  that  town  were  instructed  to  complain 
of  Swedenborg  and  Dr.  Beyer  in  the  Diet. 
The  tactics  of  his  adversaries  were  sufficiently 
cunning;  he  was  to  be  put  upon  his  trial,  and 
examined  ;  and  as,  when  questioned,  there 
was  no  doubt  tliat  he  would  assert  openly  his 
divine  commission  and  spiritual  privileges,  it 
would  tlien  be  easy  to  declare  him  insane,  and 
consign  him  to  a  madiiouse.  One  of  the  sen- 
ators, (it  is  said  Count  Hopken,)  disclosed  to 
him  by  letter  this  plot,  and  advised  him  to 
quit  the  country.  On  receiving  the  informa- 
tion, he  was  greatly  afiected,  and  retiring  to 
his  garden,  fell  upon  his  knees,  and  prayed 
that  the  Lord  would  direct  him  what  to  do. 
A  response  was  immediately  received  from  an 
angel,  that  '  he  might  rest  securely  upon  his 
arm  in  the  night,'  whereby  is  meant  that  night 
in  which  the  world  is  sunk  in  matters  pertain- 
\ing  to  the  church.  Assured  by  this  comfort- 
ing message,  Swedenborg,  who  was  not  allowed 
to  be  present  at  the  debates  on  his  cause,  and 
knew  notliing  of  the  details  of  what  happened, 
enjoyed  the  cahn  in  his  chamber,  and  let  tlie 
storm  rage  without  as  much  as  it  pleased. 
Clamor,  indeed,  lie  knew  that  there  was  among 
a  great  part  of  the  clerical  body  ;  but '  clamor,' 


as  he  wrote  to  Dr.  Beyer,  'does  no  harn.. 
being  like  the  ferment  in  new  wine,  which 
precedes  its  purification  ;  for  unless  what  is 
wrong  be  winnowed,  and  rejected,  the  right 
cannot  be  discerned  or  received.'  For  this  rea- 
son (Dec.  29, 1769)  he  '  did  not  stir  one  step  to 
defend  his  cause,  knowing  that  the  Lord  Him- 
self, our  Savior,  defends  his  church.'  It  was 
finally  concluded  at  the  Diet  and  in  the  Coun- 
cil, not  to  touch  his  person  ;  a  resolution  owing 
in  great  part  to  the  rank  and  character  of  the 
accused,  and  to  his  relationship  to  many  noble 
families,  both  in  and  out  of  the  church. 

3GG.  "  But  we  must  return  to  the  beginning 
of  this  afiair,  to  give  the  details.  The  party 
in  Gottenburg,  headed  by  Dean  Ekebom, 
found  a  ready  instrument  at  Stockholm  in 
Bishop  Filenius,  then  president  of  the  House 
of  Clergy,  for  carrying  their  complaint  directly 
before  the  Diet.  The  first  obnoxious  meas- 
ure taken  was  the  stoppage  of  a  number  of 
copies  of  Swedenborg's  work  on  Corijugial 
Love  at  Nork-joping,  whither  he  had  sent 
them  from  England,  in  anticipation  of  his  own 
arrival,  intending,  when  he  came  to  Sweden, 
to  make  presents  of  them,  as  was  his  wont. 
They  were  however  detained  for  examination, 
according  to  a  law  prohibiting  the  introduc- 
tion of  books  reputed  contrary  to  the  Lutheran 
faith.  Swedenborg  naturally  turned  to  his 
nephew,  Bishop  Filenius,  requiring  an  ex- 
planation of  the  affair,  and  requested  the 
Bishop's  friendly  offices  to  have  the  box 
cleared.  Filenius  embraced  and  kissed  him, 
and  cordially  promised  his  assistance ;  not- 
withstanding which  he  did  every  thing  in  his 
power  to  insure  the  confiscation  of  the  books. 
When  this  became  apparent,  Swedenborg  ex- 
postulated with  him,  and  he  now  insisted  on 
the  work  being  revised,  before  it  was  given 
up.  It  was  urged  by  the  author,  that  as  his 
treatise  was  'not  theological,  but  chiefiy  moral,' 
its  revisal  by  clerical  order  was  unnecessary, 
and  would  be  absurd ;  and  that  the  exercise 
of  such  a  censorship  would  pave  the  way  for 
a  dark  age  in  Sweden.  Filenius  was  inflexi- 
ble, and  his  intentions  manifest.  Swedenborg, 
deeply  aggrieved  by  the  duplicity  of  the  Bish- 
op his  relation,  likened  him  to  Judas  Iscariot, 
and  said  pointedly,  in  allusion  to  the  foregoing 
circumstances,  that  '  he  who  spoke  lies,  lied 
also  in  his  life.'  In  the  mean  time  he  took 
good  care  to  distribute  the  work  to  those  he 
intended  to  receive  it,  bishops,  senators,  and 
members  of  the  royal  family,  from  a  number 
of  copies  that  he  had  himself  brought  home. 

3G7.  "He  was  now  determined  to  clear  the 
matter  up,  and  made  inquiries  among  others 
of  the  bishops,  as  to  how  the  case  stood  with 
his  writings.  They  all  told  him  that  they 
supposed  the  books  had  merely  been  taken  care 
of  until  his  return  ;  that  they  knew  nothing 
of  any  other  detention ;  that  if  such  there 
were,  Filenius  had  acted  on  his  own  authority. 
He  had  indeed  made  a  representation  on  the 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBOIIG. 


93 


subject  in  the  Diet,  but  the  clerical  house  had 
not  rec('ived  his  motion,  had  not  even  regis- 
tered it  among  their  proceedings,  and  above 
■ill,  had  sanctioned  no  confiscation. 

3fi8.  "The  proceedings  in  the  Diet,  as  he 
afterwards  learned,  had  been  somewhat  as  fol- 
lows. The  liishop  Filenius,  who  attacked 
Swedenborg  '  in  the  first  instance  from  a  se- 
cret dislike,  but  afterwards  out  of  inveteracy,' 
had  gained  over  some  members  of  the  clerical 
order  to  his  own  views.  He  procured  the  ap- 
pointment of  a  committee  of  the  House  of 
('lergy  on  the  Swedenborgian  cause.  Its  de- 
liberations were  kept  secret.  But  though  it 
consisted  of  bishops  and  professors,  this  com- 
mittee, after  hearing  evidence,  ignored  the 
charges  of  Filenius,  and  terminated  with  a 
report  in  Swedenborg's  favor ;  in  the  course 
of  which  they  took  occasion  to  speak  of  him 
•  very  handsomely  and  reasonably.'  Filenius, 
however,  gained  one  point ;  viz.,  that  a  me- 
morial should  be  presented  to  the  King  in 
Council,  requesting  the  attention  of  the  Chan- 
cellor of  .Tustice  to  the  troubles  at  Gottenburg. 
This  was  intended  to  procure  a  censure  upon 
Drs.  Beyer  and  Rosen,  and  indirectly  upon 
Swedenborg  also.  In  consequence,  a  letter 
was  addressed  by  the  C!iancel!or  to  the  Con- 
sistory, to  desire  its  O[)inion  upon  the  affair ; 
which  occasioned  the  subject  to  be  again  agi- 
tated for  two  days  in  the  Council,  where  the 
king  presided. 

309.  "  When  matters  came  to  this  pass, 
Swedenborg  at  once,  May  10.  1770,  addressed 
his  majesty  in  a  bold  and  characteristic  memo- 
rial. He  complained  that  he  had  met  with 
usage  the  like  of  which  had  been  offered  to 
none  since  the  establishment  of  Christianity  in 
Sweden,  and  much  less  since  there  had  exist- 
ed liberty  of  conscience.  He  recapitulated 
his  grievances.  He  said  that  he  had  been 
attacked,  calumniated  and  menaced,  without 
the  opportunity  of  defending  himself;  though 
truth  itself  had  answered  .  for  him.  He  re- 
minded his  majesty  of  an  interview  that  had 
passed  between  them.  'I  have  already  in- 
formed your  majesty,'  says  he,  '  and  beseech 
you  to  recall  it  to  mind,  that  the  Lord  our 
Savior  manifested  himself  to  me  in  a  sensible 
personal  appearance ;  that  he  has  commanded 
me  to  write  what  has  been  already  done,  and 
what  I  have  still  to  do;  that  he  was  after- 
wards graciously  pleased  to  endow  me  with  the 
privilege  of  conversing  with  angels  and  spirits, 
and  of  being  in  fellowship  with  them.  1  have 
already  declared  this  more  than  once  to  your 
majesty  in  the  presence  of  all  the  royal  family, 
when  they  were  graciously  pleased  to  invite  me 
to  their  table  with  five  senators,  and  several 
other  persons ;  this  was  the  only  subject  dis- 
coursed of  during  the  repast.  Of  this  I  also 
epoke  afterwards  to  several  other  senators; 
and  more  openly  to  their  excellencies  Count  de 
Tessin,  Count  Bonde,  and  Count  Hopken,  who 
are  still  alive,  and  were  satisfied  with  the  truth 


of  it.  I  have  declared  the  same  in  England, 
Holland,  Germany,  Denmark,  and  at  Paris, 
to  kings,  princes,  and  other  particular  persons, 
as  well  as  to  those  in  this  kingdom.  If  the 
common  report  is  to  be  believed,  the  chancel- 
lor has  declared,  that  what  I  have  been  re- 
citing are  untruths,  although  the  very  truth. 
To  say  that  they  cannot  believe  and  give 
credit  to  such  things,  therein  will  I  excuse 
them,  for  it  is  not  in  my  power  to  place  others 
in  the  same  state  in  which  God  has  placed 
me ;  so  as  to  be  able  to  convince  them,  by 
their  own  eyes  and  ears,  of  the  truth  of  those 
deeds  and  things  I  publicly  have  made  known. 
I  have  no  aljility  to  capacitate  them  to  con- 
verse with  angels  and  spirits,  neither  to  work 
miracles  to  dispose  or  force  their  understand- 
ings to  comprehend  what  I  say.  When  my 
writings  are  read  with  attention  and  cool  reflec- 
tion (in  which  many  things  are  to  be  met  with 
heretofore  unknown),  it  is  easy  enough  to  con- 
clude, that  I  could  not  come  to  such  knowledge 
but  by  a  n-al  vision,  and  by  conversing  with 
those  who  are  in  the  spiritual  world.  .  .  . 
This  knowledge  is  given  to  me  from  our  Sa- 
vior, not  for  any  private  merit  of  mine,  but  for 
the  great  concern  of  all  Christians'  salvation 
and  happiness  ;  and  as  such,  how  can  any  one 
venture  to  assert  that  it  is  false?  That  these 
things  may  appear  such  as  many  have  had  no 
conception  of,  and  of  consequence,  that  they 
cannot  easily  credit,  has  notiiing  remarkable 
in  it,  for  scarcely  any  thing  is  known  respect- 
ing them.' 

370.  "  He  concluded  by  throwing  himself 
upon  the  king's  protection,  and  by  requesting 
the  monarch  to  command  for  himself  the  opin- 
ion of  the  reverend  clergy  on  his  case ;  also 
the  production  of  the  various  documents  that 
had  passed  at  Gottenburg  and  elsewhere  ;  in 
order  that  he,  and  those  maligned  along  with 
him,  might  be  heard  in  their  defence,  this 
being  their  right  and  privilege.  The  only 
advice,  he  })rotested,  that  he  had  given  to  Drs. 
Beyer  and  Rosen,  was  to  address  themselves 
to  our  Lord  and  Savior  Jesus  Christ,  as  a 
means  to  heavenly  good  and  blessedness,  for 
he  only  has  all  power  in  heaven  and  on  earth, 
(Matt,  xxviii.  18.) 

37L  "The  latter  point  was  in  truth  the 
core  of  the  controversy  that  was  raging  about 
him,  and  was  one  which  his  writings  are  cal- 
culated to  provoke  wherever  they  are  dissemi- 
nated. Is  prayer  to  be  addressed  to  the  Fa- 
ther, or  to  the  Redeemer?  to  the  invisible 
Being,  or  to  God  with  us  ?  to  the  revealed 
Divine  Face  and  Bod}^  or  to  the  unrevealed 
Divine  Soul?  Have  worship  and  prayer  a 
definite  object  or  not?  Swedenborg  ably  cited 
on  his  own  side  the  text  of  scripture,  the 
Augsburg  Confession, the  Formula  Concordia;, 
and  the  Liturgies  of  his  own  Communion; 
and  showed  that  wherever  the  church  had  de- 
parted from  vagueness  and  mystery,  its  prac- 
tices  were  accordant  with  his  views.     To  the 


94 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


Son  of  God,  born  in  time,  every  son  of  time 
must  address  himself,  in  order  to  find  salva- 
tion. Were  this  doctrine  taken  away,  he 
averred  that  he  would  rather  live  in  Tartary 
than  in  Christendom.  Did  the  persecution 
against  him  succeed,  it  might  amount  to  a 
prohibition  from  the  clergy  against  their  flocks 
addressing  prayer  to  the  personal  Savior:  a 
dangerous  issue,  which  probably  his  opponents 
foresaw,  and  were  not  prepared  to  accept.  It 
does  not  appear  that  throughout  the  dispute, 
his  visions  were  brought  upon  the  carpet,  oth- 
erwise than  as  furnishing  the  general  charge 
of  unsoundness  of  mind,  which,  as  we  have 
seen,  certain  members  of  the  House  of  Clergy 
meditated,  but  did  not  venture  to  bring  for- 
ward. 

372.  "  King  Adolphus  Frederic  had  in  the 
mean  time  already  commanded  the  members 
of  the  Consistory  of  Gottenburg  to  send  in 
an  unequivocal  representation  of  the  light  in 
which  the  assessor's  principles  were  regarded 
by  the  Consistory.  On  the  2d  of  January, 
1770,  Dr.  Beyer,  as  one  of  the  members,  vol- 
unteered a  declaration  on  the  subject,  in  which 
he  gave  a  manly  testimony  in  favor  of  Swe- 
denborg  and  his  doctrines,  citing  his  own  ex- 
perience about  them,  and  his  views  of  their 
moral  and  spiritual  tendency.  '  Convinced 
by  experience,'  says  he,  '  I  must  in  the  first 
place  observe,  that  no  man  is  competent  to 
give  a  just  and  suitable  judgment  of  those 
writings,  who  has  not  read  them,  or  who  has 
read  them  only  superficially,  or  with  a  deter- 
mination in  his  heart  to  reject  them,  after  hav- 
ing perused,  without  examination,  some  de- 
tached parts  only:  neither  is  he  competent, 
who  rejects  them  as  soon  as  he  finds  any  thing 
that  militates  against  those  doctrines  which  he 
has  long  cherished  and  acknowledged  as  true, 
and  of  which  perhaps  he  is  but  too  blindly 
enamoured :  nor  is  he  competent,  who  is  an 
ardent,  yet  undiscriminating  biblical  scholar, 
that,  in  explaining  the  meaning  of  the  Scrip- 
tures, confines  his  ideas  to  the  literal  expression 
or  signification  only  :  and,  lastly,  neither  is  he 
competent,  who  has  altogether  devoted  himself 
to  sensual  indulgences,  and  the  love  of  the 
world.'  He  concluded  his  memorial  as  follows : 
*  In  obedience,  therefore,  to  your  majesty's  most 
gracious  command,  that  I  should  deliver  a 
full  and  positive  "  declaration  "  respecting  the 
writings  of  Swedenborg,  I  do  acknowledge  it 
to  be  my  duty  to  declare,  in  all  hun)ble  confi- 
tience,  that  as  far  as  I  have  proceeded  in  the 
study  of  them,  and  agreeabl}'  to  the  gift  grant- 
ed to  me  for  investigation  and  judgment,  I 
have  found  in  them  nothing  but  what  closely 
coincides  with  the  words  ot  the  Lord  Himself, 
and  that  they  shine  with  a  light  truly  divine.' 

373.  "  The  Consistory,  as  a  body,  came  to 
no  report  upon  Swedenborg's  writings;  and  a 
ehort  time  before  he  left  Sweden  on  his  hist 
voyage,  being  in  the  king's  company,  the  latter 
said  to  him  :  '  The  Consistory  has  been  silent 


on  my  letters  and  your  works;'  and  putting 
his  hand  on  Swedenborg's  shoulder,  he  added: 
'  We  may  conclude  that  they  have  found  noth- 
ing reprehensible  in  them,  and  that  you  have 
written  in  conformity  to  the  truth.' 

374.  "Throughout  this  affiiir,  his  adversa- 
ries attempted  in  vain  to  ruffle  his  calmness, 
by  personal  invective.  He  answered  them 
with  honest  vigor,  but  always  from  the  facts 
of  the  case.  Against '  the  indecent  barkings 
of  the  Dean,'  he  told  Dr.  Beyer,  in  a  private 
letter,  '  they  must  not  throw  stones  to  drive 
them  away.'  And  he  wrote  to  Mr.  Wenn- 
gren,  a  magistrate  of  Gottenburg,  that  as  for 
certain  '  merciless  slanderers '  in  the  clerical 
party,  their  expressions  '  had  fallen  on  the 
ground  like  fireballs  from  the  clouds,  and 
there  had  gone  out.'  In  the  mean  time  Swe- 
denborg persevered  in  his  own  course,  with 
an  efiicacious  industry  which  neither  this  tur- 
moil, nor  his  advanced  years,  abated  for  a 
moment. 

375.  "  Here  our  narrative  of  the  affair 
ceases.  Swedenborg,  before  his  last  departure 
from  Sweden,  addressed  a  letter  to  the  Uni- 
versities of  Upsal,  Lund,  and  Abo,  asserting 
that  each  of  the  estates  of  the  kingdom  ought 
to  have  its  consistory,  and  ought  not  to  ac- 
knowledge the  exclusive  authority  of  that  at 
Gottenburg.  He  declared  (in  another  place) 
that  religious  matters  belong  to  others  also 
besides  the  priestly  order.  It  appears  that, 
notwithstanding  the  termination  of  the  contro- 
versy in  his  favor,  his  adversaries  had  suc- 
ceeded in  enforcing  a  strict  prohibition  against 
the  importation  of  his  writings  into  Sweden, 
as  he  found  out  the  next  year  (1771).  In 
consequence  of  this,  it  was  his  intention  to 
send  in  a  formal  complaint  to  the  States  Gen- 
eral against  the  Counsellor  of  State,  the  pre- 
sumed instrument  of  the  prohibition ;  but 
whether  he  fulfilled  this  purpose  we  do  not 
know."  —  Wilki'nso)i's  Biography^  pp.  174—195. 

Spiritual  Phenomena.  The  Insaaie  and  Idiotic. 

376.  We  find  also,  in  this  year,  the  follow- 
ing account  concerning  some  remarkable  par- 
ticulars which  took  place  with  the  wife  of  Dr. 
Beyer,  while  upon  her  death  bed.  It  is  in  a 
letter  to  the  Dr.,  in  reply  to  his  questionings. 

"  The  remarkable  particulars  related  concern- 
ing your  wife,  in  her  dying  hours,  were  wrought 
through  the  impression  of  two  clergymen,  who  so 
directed  and  employed  her  thoughts  in  conversa- 
tion, as  to  effect  a  conjunction  with  such  spirits  as 
she  then  spoke  of".  In  the  hour  of  death,  it  hap- 
pens at  times,  to  some  people,  that  they  are  in  a 
state  of  the  spirit.  The  spirits,  wb.o  first  spoke 
through  her,  were  of  the  dragon's  society,  that 
were  cast  out  of  heaven,  agreeably  to  the  predic- 
tion in  the  Revelation,  xii.  They  are  thence 
become  so  filled  with  enmity  and  hatred  towards 
our  Savior,  and,  consequently,  towards  His  holy 
Word,  and  all  that  belongs  to  the  New  Church, 
that  they  cannot  even  bear  to  hear  the  name  of 
Christ  mentioned.  When  the  sphere  of  the  Lord, 
proceeding  from  the  heavens,  lights  on  them,  they 


LIFE   AND    WRITINGS    OF   EMANUEL   SWEDENBORG. 


95 


become  as  it  wore  mad,  and  in  a  terrible  rage  ;  and 
directly  seek  to  hide  themselves  in  holes  and  cav- 
erns, as  spoken  of  in  the  Revelation,  vi.  If).  Your 
deceased  wife  was  with  me  yesterday,  and  informed 
me  of  a  variety  of  thinofs  concernincr  what  she 
thoiigiit,  and  what  she  had  spoken  to  you  her  hus- 
band, and  to  the  clergymen,  the  seducers.  Were 
I  at  tiiis  time  near  you,  I  could  relate  a  numher  of 
things  on  this  head,  which  will  not  admit  of  being 
sent  in  writing.  —  I  remain.  Sec, 

"  Emanuel  Swedenborg. 
»  Stockholm,  October  80,  17(ii)." 

377.  In  the  same  year,  also,  appears  the 
letter  to  Dr.  Beyer,  in  wliich  he  makes  men- 
tion of  the  state  of  idiots  and  of  the  insane, 
after  death.     lie  says:  — 

"There  exist  spiritual  diseases  and  spiritual 
uses  in  the  other  life  which  correspond  with  the 
natural  diseases  and  cures  in  this  world,  so  that 
the  correspondences  effect  such  things  when  they 
happen.  And  as  there  are  no  natural  diseases 
among  the  spirits  in  tlio  spiritual  world,  there  arc 
neither  any  hospitals  ;  but  instead  of  them  there 
are  spiritual  madhouses,  in  which  are  those  who 
theoretically  denied  God,  and  in  others,  such  as 
practically  did  the  same.  Those  who  in  the  world 
were  idiots,  at  their  arrival  in  the  other  world  are 
also  foolish  and  idiots  ;  but  being  divested  of  their 
externals,  and  their  internals  opened  as  is  the  case 
with  them  all,  they  acquire  an  understanding  agree- 
able to  their  former  quality  and  life,  inasmuch  as  the 
acliutl  follies  and  madnesses  dwell  in  the  external 
nalur at  man,  and  not  in  the  internal  spiritual.^''  — 
Documents,  p.  129,  130. 

Oflfering  to  Science.    Journey  to  Amsterdam. 
An  Evening  at  Copenhagen. 

378.  "  At  this  period  of  his  life  Sweden- 
borg made  a  last  oflfering  to  his  old  associates 
of  the  Eoyal  Academy  of  Sciences  of  Stock- 
holm. This  was  couched  in  a  letter,  in  which, 
after  explaining  some  of  the  correspondences 
of  the  Scripture,  he  ended  as  follows  :  '  Inas- 
much as  the  science  of  correspondences  was 
the  science  of  sciences  and  the  wisdom  of  the 
ancients,  it  is  important  that  some  memher  of 
your  Academy  should  direct  his  attention  to 
that  science.  He  may  begin,  if  he  pleases, 
with  the  correspondences  discovered  in  the 
Apocalypse  Revealed,  and  proved  from  the 
Word.  If  it  be  desired,  I  am  willing  to  un- 
fold and  publish  the  Egyptian  liieroglyphics, 
which  are  nothing  else  than  correspondences  ; 
a  task  that  no  other  person  can  accomplish.' 
How  fixedly  Swedenborg  must  have  dwelt  in 
the  inward,  to  imagine  that  the  Royal  Acade- 
my would  undertake  such  an  inquiry,  or  that 
a  purely  spiritual  explanation  of  the  hiero- 
glyphics would  satisfy  the  men  of  that  age ! 
So  for  as  hieroglyphical  interpretation  has 
gone,  the  sense  elicited  is  any  thing  but  spir- 
itual ;  and  the  less  spiritual,  the  more  accept- 
able to  the  scientific  man.  Nevertheless  the 
existing  interpretations  do  not  exclude  a 
deeper  significance  lying  at  the  roots  of  the 
eymbcls  ;  an  interpretation  of  them  not  as 
parts  of  language,  but  as  ciphers  of  nature. 
But  the  time  has  not  yet  arrived  for  such  an 


inquiry.  One  cannot  help  recalling  what 
Swedenborg  said  to  Hartley,  that  he  sought 
admission  into  no  literary  society,  because  ho 
belonged  to  an  angelic  society,  wherein  things 
relating  to  heaven  and  the  soul  were  the  only 
subjects  of  entertainment.  The  Royal  Acade- 
my of  Stockholm  was  not  an  angelic  society. 
Whether  this  communication  was  j»resented 
to  the  Academy,  and,  if  so,  iiow  it  was  received, 
we  are  not  aware :  Swedenborg  also  sent  it  to 
Dr.  Hartley,  with  a  request  tliat  his  circle  of 
friends  would  investigate  the  subject.  It  has 
since  been  published  as  an  appendix  to  the 
White  Horse. 

37!).  "  From  the  beginning  of  October,  1769, 
until  August,  1770,  he  resided  at  his  house  in 
the  environs  of  Stockholm.  On  the  23d  of 
July  in  the  latter  year,  on  the  eve  of  depart- 
ing for  Amsterdam,  he  took  his  leave  by  letter 
of  Dr.  Beyer,  '  hoping  that  our  Savior  would 
support  him  in  good  health,  keep  him  from 
further  violence,  and  bless  his  thoughts.'  On 
the  day  that  he  quitted  Stockholm,  he  called 
upon  M.  Robsahm  in  the  bank  of  Sweden,  of 
which  that  gentleman  was  a  director,  and 
lodged  in  his  hnnds  a  protest  against  any  ju- 
dicial examination  of  his  writings  during  his 
absence.  M.  Robsahm  asked  him,  as  before 
the  other  journey,  whether  they  would  ever 
meet  again  ?  He  answered  in  a  gentle  and 
affectionate  manner,  '  Whether  I  shall  return, 
I  do  not  know,  but  of  this  you  may  be  certain, 
for  the  Lord  has  informed  me  of  it,  that  I  shall 
not  die  until  the  book  that  I  have  just  finished 
is  printed.  Should  we  not  see  each  other 
again  in  this  world,  we  shall  meet  in  the  pres- 
ence of  the  Lord  if  we  have  kept  his  com- 
mandments.' '  He  then,'  says  Robsahm, '  took 
leave  of  me  in  as  lively  and  cheerful  a  way  as 
if  he  had  been  a  man  of  middle  age.'  And 
so  he  passed  from  his  fatherland. 

380.  "  On  the  voyage  to  Amsterdam,  the 
ship  that  carried  him  was  detained  for  several 
days  by  contrary  winds  ofl'  Ijjsinore,  and  Gen- 
eral Tuxen,  hearing  that  Swedenborg  was  in 
the  offing,  determined  to  improve  their  ac- 
quaintance, and  taking  a  boat  went  off  to  see 
him.  He  was  introduced  by  the  Captain,  who 
0[)ened  the  cabin  door,  and  shutting  it  after 
him,  left  him  alone  with  Swedenborg.  Tiie 
Assessor  was  seated  in  an  undress,  his  elbows 
on  the  table,  and  his  hands  supporting  his  face, 
which  was  turned  towards  the  door  ;  his  eyes 
open,  and  much  elevated.  The  General  at 
once  addressed  him.  At  this  he  recovered 
himself,  (for  he  had  been  in  a  trance  or  ecsta- 
sy, as  his  posture  showed)  rose  with  some 
confusion,  advanced  a  few  steps  from  the  table 
in  visible  uncertainty,  and  bid  him  welcome, 
asking  from  whence  he  came.  Tuxen  replied 
that  he  had  come  with  an  invitation  from  his 
wife  and  himself,  to  request  him  to  favor  them 
with  his  company  at  their  house  ;  to  which  he 
immediately  consented,  and  dressed  himself 
alertly.     The  General's  wife,  who  was  indis- 


96 


LIFE    AND   WRITINGS    OF    EMANUEL    SWEDENBORG. 


posed,  received  him  in  the  house,  and  request- 
ed his  excuse  if  in  any  respect  she  should  fall 
short  of  her  wishes  to  entertain  him  ;  adding 
that  for  thirty  years  she  had  been  afflicted 
with  a  painful  disease.  He  politely  kissed 
her  hand,  and  answered,  '  O,  dear,  of  this  we 
will  not  speak  ;  only  acquiesce  in  the  will  of 
God,  it  will  pass  away,  and  you  will  return  to 
the  same  health  and  beauty  as  when  you  were 
fifteen  years  old.'  The  lady  made  some  reply, 
to  which  he  rejoined,  '  Yes,  in  a  few  weeks.' 
From  which  they  concluded  him  to  mean,  that 
diseases  which  have  their  foundation  in  the  mind, 
.  and  are  supported  by  the  infirmities  of  the 
body,  do  not  disappear  immediately  after  death. 

381.  "We  have  hitherto  had  little  opportu- 
nity of  being  introduced  to  Swedenborg  in  pri- 
vate life  ;  we  have  seen  him  at  the  mines,  at  his 
office,  at  his  desk,  and  in  the  Diet ;  let  us  now 
spend  a  portion  of  an  evening  with  him  at  Gen- 
eral Tuxen's.  Even  if  it  illustrates  no  doc- 
trine, yet  it  is  always  coveted  to  enjoy  the  fa- 
miliar presence  of  extraordinary  persons,  and 
to  tind  that  their  habiliments  and  corporeal 
mould  are  like  our  own.  The  brotherliness  of 
mankind  is  gratified  by  these  near  occasions, 
even  as  more  sublime  but  not  dearer  emotions, 
by  the  aspect  of  genius  on  its  public  days. 

382.  '"  Being  then  together,'  says  General 
Tuxen,  '  in  company  with  my  wife,  ray  now 
deceased  daughter,  and  three  or  four  young 
ladies,  my  relations,  he  entertained  them 
very  politely  and  with  much  attention  on  in- 
different subjects,  on  favorite  dogs  and  cats 
that  were  in  the  room,  which  caressed  him 
and  jumped  on  his  knee,  showing  their  little 
tricks.  During  these  trifling  discourses,  mixed 
with  singular  questions,  to  all  of  which  he 
obligingly  answered,  whether  they  concerned 
this  or  the  other  world,  I  took  occasion  to  say, 
that  I  was  sorry  I  had  no  better  company  to 
amuse  him  than  a  sickly  wife  and  her  young 
girls ;  he  replied,  •■'  And  is  not  this  very  good 
company  ?  I  was  always  very  partial  to  the 
ladies'  society."  .  .  .  After  some  little 
pause  he  cast  his  eyes  on  a  harpsichord,  and 
asked  whether  we  were  lovers  of  music,  and 
who  played  upon  it.  I  told  him  we  were  all 
lovei;s  of  it,  and  that  my  wife  in  her  j'outh 
had  practised,  as  she  had  a  fine  voice,  perhaps 
better  than  any  in  Denmark,  as  several  per- 
sons of  distinction,  who  had  heard  the  best 
singers  in  France,  England  and  Italy,  had 
assured  her ;  and  that  my  daughter  also  played 
with  pretty  good  taste.  On  this  Swedenborg 
desired  her  to  play.  She  then  performed  a 
difficult  and  celebrated  sonata,  to  which  he  beat 
the  measure  with  his  foot,  on  the  sofa  on 
which  he  sat;  and  when  finished,  he  said, 
*'  bravo  !  very  fine."  She  then  played  anoth- 
er by  Ruttini ;  and  when  she  had  played  a 
few  minutes,  he  said,  "  this  is  by  an  Italian, 
but  the  first  was  not."  This  finished,  he  said, 
"  bravo  !  you  play  very  well.  Do  you  not 
also   sing  ? "      She   answered,   "  I  sing,   but 


have  not  a  very  gocJd  voice,  though  fond  of 
singing,  and  would  sing  if  my  mother  would 
accompany  me."  He  requested  my  wife  to 
join,  to  which  she  assented,  and  they  sang  a 
few  Italian  duettos,  and  some  French  airs, 
each  in  their  respective  taste,  to  which  he 
beat  time,  and  afterwards  paid  many  compli- 
ments to  my  wife,  on  account  of  her  taste  and 
fine  voice,  which  she  had  preserved  notwith- 
standing so  long  an  illness.  I  took  the  liberty 
of  saying  to  him,  that  since  in  his  writings  he 
always  declared,  that  at  all  times  there  were 
good  and  evil  spirits  of  the  other  world  pres-  ■ 
ent  with  every  man;  might  I  then  make  bold 
to  ask,  whether  now,  while  my  wife  and 
daughter  were  singing,  there  had  been  any 
from  the  other  world  present  with  us  ?  To 
this  he  answered,  '♦  Yes,  certainly ;  "  and  on 
my  inquiring  who  they  were,  and  whether  I 
liad  known  them,  he  said  that  it  was  the  Dan- 
ish royal  family,  and  he  mentioned  Christian 
VI.,  Sophia  Magdalena,  and  Frederic  V., 
who  through  his  eyes  and  ears  had  seen  and 
heard  it.  I  do  not  positively  recollect  wheth- 
er he  also  mentioned  the  late  beloved  Queen 
Louisa  among  them.     After  this  he  retired.' 

383.  "  During  this  visit  to  General  Tuxen, 
in  the  course  of  other  conversation,  Tuxen 
produced  the  autobiographical  letter  that  Swe- 
denborg had  written  to  Hartley,  and  which 
begins,  'I  was  born  .  .  in  the  year  1689' 
Swedenborg  told  him  that  he  was  not  born  in 
that  year,  as  mentioned,  but  in  the  preceding. 
Tuxen  asked  him  whether  this  was  an  error 
of  the  press,  but  he  said,  No ;  and  added, 
You  may  remember  in  reading  my  writings 
to  have  seen  it  stated  in  many  parts,  that 
every  cipher  or  number  has  in  the  spiritual 
sen^e  a  certain  correspondence  or  signification. 
'  Now,'  said  he,  '  when  I  put  the  true  year  in 
that  letter,  an  angel  present  told  me  to  write  the 
year  1688,  as  much  more  suitable  to  myself 
than  the  other  ;  "  and  you  observe,"  answered 
the  angel,  "  that  with  us  time  and  space  are 
nothing." ' 

384.  "  We  have  here  a  reason  for  that 
modification  of  events  according  to  a  context, 
of  which  the  Gospel  histories,  so  often  dis- 
crepant from  each  other,  furnish  numerous 
instances.  Thus  five  baskets  full  in  the  one 
evangelist  are  twelve  in  another ;  not  to  men- 
tion other  cases  about  which  unsuccessful 
harmonists  of  the  letter  have  written  at  large. 
Manifestly  it  is  the  plan  of  the  context  which 
regards  the  events  from  its  own  point  of  view, 
and  paints  the  narrative  in  its  own  colors.  It 
is  what  all  historians  do  in  a  lesser  way,  bend- 
ing the  history  to  ideas,  or  shaping  it  with  an 
artistic  force.  Taking  a  certain  larger  block 
of  time  as  a  period  of  birth,  it  is  hieroglyph- 
ically  truthful  fo  play  down  upon  any  date 
contained  in  the  block,  according  to  the  sub- 
ject and  the  signification.  There  are  many 
kinds  of  truth  besides  black  and  white ;  and 
generally,  figurative   truths   require    latitude 


LiFK  AND  v,-i:it:n(js  of  i:m.v\uel  swedenborg. 


97 


of  iilira.'=('.  A'  till'  s:i:nc  time  it  iiiiist  be  oon- 
fessi'd.  that  one  would  I.ke  to  know  wlien  the 
writiii.!>;  is  pure  iiistor}',  and  when  it  is  a  base 
of"  Iiistory,  made  use  of  for  symbolical  pur- 
poses, and  touched  in  part  by  spirit.  Literal 
people  are  apt  to  be  offended  otherwise,  and 
we  sympathize  with  them. 

Our  Opinions  follow  us  into  the  next  Life. 

385.  "  Swedenborg  arrived  at  Amsterdam 
probably  about  the  beginning  of  September, 
carrying  with  him  the  manuscript  of  his  last 
work,  the  True  Christian  Religion.  Jung 
Stilling  supplies  us  with  an  anecdote  of  him 
at  this  period.  An  intimate  friend  of  Stil- 
ling'?, a  merchant  of  J^lberfeld,  had  occasion 
to  take  a  journey  to  Amsterdam,  and  having 
heard  much  of  '  this  strange  individual  ' 
(Swedenborg),  desired  to  become  acquainted 
with  him.  He  called  ujwn  him,  and  found  a 
venerable  friendly  old  man,  who  desired  him  to 
be  seated.  The  Elberfeld  merchant,  Stilling 
says,  was  '  a  strict  mystic  in  the  j)urest  sense. 
He  spoke  little,  but  what  he  said  was  like  gold- 
en fruit  on  a  salver  of  silver.  He  would  not 
have  dared  for  all  the  world  to  tell  an  un- 
truth.' He  explained  to  Swedenborg  that  he 
was  acquainted  with  his  writings,  and  had 
heard  the  relations  of  the  fire  of  Stockholm, 
and  the  affair  of  the  Queen  of  Sweden's 
brother,  but  that  he  wished  for  a  proof  of  a 
similar  kind  for  himself.  Swedenborg  was 
willing  to  gratify  liim.  The  merchant  then 
said,  '  *'  I  had  formerly  a  friend  who  studied' 
divinity  at  Duisburg,  where  he  fell  into  a  con- 
sumption, of  which  he  died.  I  visited  this 
friend  a  short  time  before  his  decease ;  we 
conversed  together  on  an  important  topic; 
could  you  learn  from  him  what  was  the  sub- 
ject of  our  discourse?"  "  We  will  see.  What 
was  the  name  of  your  friend  ? "  The  mer- 
chant told  him  his  name.  "How  long  do  you 
remain  here  ?  "  ••  About  eight  or  ten  days." 
*'  Call  ui)on  me  again  in  a  few  days.  I  will 
see  if  I  can  find  your  friend."  The  merchant 
took  his  leave  and  despatched  his  business. 
Some  days  after,  he  went  again  to  Sweden- 
borg, in  anxious  expectation.  The  old  gen- 
tleman met  him  with  a  smile,  and  said,  ''  I 
have  spoken  with  your  friend ;  the  subject 
of  your  discourse  was,  the  restitution  of  all 
things."  He  then  related  to  the  merchant, 
with  the  greatest  precision,  what  he,  and  what 
his  deceased  friend,  had  maintained.  My 
friend  turned  pale  ;  for  this  proof  was  pow- 
erful and  invincible.  He  inquired  further, 
"  How  fares  it  with  my  friend  ?  Is  he  in  a 
state  of  blessedness  ?  "  Swedenborg  answered, 
"  No,  he  is  not  yet  in  heaven  ;  he  is  still  in 
Hades,  and  torments  himself  continually  witii 
the  idea  of  the  restitution  of  all  things."  This 
answer  caused  my  friend  the  greatest  aston- 
ishment. He  ejaculated,  *'  My  God  !  what,  in 
the  other  world  ?  "  Swedenborg  replied,  "  Cer- 
tainly ;  a  man  takes  with  him  his  favorite  incli- 
13 


nations  and  opinions;  aiul  it  is  \'ery  diflicult  to 
be  divested  of  tliem.  We  ought,  therefore,  to 
lay  them  aside  here."  i\Iy  friend  took  his  leave 
of  this  remarkable  man,  perfectly  convinced, 
and  i-eturned  back  to  Elberfeld.' 

Testimonies  to  spiritual  Intercourse. 

386.  "In  June,  1771,  Swedenborg  pub- 
lished at  Amsterdam  the  True  Christian  Re- 
ligion ;  containing  the  Universal  TJieology  of 
the  New  Church.  He  had  been  employed 
upon  this  large  work  for  at  least  two  years, 
and  when  he  arrived  at  Amsterdam,  he  com- 
menced the  printing  of  it,  always  exhibiting 
an  assiduity  which  surprised  those  with  whom 
he  came  into  contact.  It  will  be  remembered 
that  he  was  now  in  his  84th  year.  We  have 
a  few  particulars  of  his  life  during  this  resi- 
dence in  Holland,  from  David  Paulus  ab  In- 
dagine,,  'a  respectable  and  learned  individu- 
al,' who  cultivated  his  acquaintance,  first  by 
letter,  and  afterwards  personally.  Ab  Inda- 
gine,  '  in  his  open  manner,  could  no^  conceal 
his  astonishment  that  Swedenborg  had  put 
himself  upon  the  titlepage  as  "  Servant  of 
the  Lord  Jesus  Christ." '  But  Swedenborg 
replied,  '  I  have  asked,  and  have  not  only  re- 
ceived permission,  but  have  been  ordered  to 
do  so.'  (It  appears  that  it  was  owing  to  Dr. 
Hartley's  remonstrance  with  him  that  he  was 
in  the  first  instance  induced  to  depart  from 
his  course  of  publishing  anonymously,  and  to 
prefix  his  name  to  any  of  his  works.)  Ab 
Indagine  continues,  in  a  letter  to  a  correspond- 
ent (Jan.  26,  1771):  'It  is  wonderful  with 
what  confidence  the  old  gentleman  speaks  of 
the  spiritual  world,  of  the  angels,  and  of  God 
himself.'  .  .  .  'If  I  were  only  to  give  you 
the  substance  of  our  last  conversation,  I  should 
fill  many  pages.  He  spoke  of  naturalists 
(those  who  ascribe  all  things  to  nature),  whom 
he  had  seen  shortly  after  their  death,  and 
amongst  whom  were  even  many  theologians, 
or  such,  at  least,  as  had  made  theology  their 
profession  in  this  life.  He  told  me  things 
which  made  me  shudder,  but  which,  however, 
I  pass  by,  in  order  not  to  be  over  hasty 
in  my  judgment  respecting  him.  I  will  will- 
ingly admit,  that  I  know  not  what  to  make 
of  him  ;  he  is  a  problem  that  I  cannot  solve. 
I  sincerely  wish,  that  upright  men,  whom 
God  has  placed  as  watchmen  upon  the  walls 
of  Zion,  had  some  time  since  occupied  them- 
selves with  this  man. 

387.  "'I  have  often  wondered  at  myself, 
how  I  could  refrain  from  laughing,  when  I 
was  hearing  such  extraordinary  things  from 
him.  And  what  is  more,  I  have  often  heard 
him  relate  the  same  things  in  a  numerous 
company  of  ladies  and  gentlemen,  when  1 
well  knew  that  there  were  mockers  among&t 
them  ;  but,  to  my  great  astonishment,  not  a 
single  person  even  thought  of  laughing.  Whilst 
he  is  speaking,  it  is  as   though  every  person 


98 


LIFE   AND   WRITINGS    OF   EMANUEL   SWEDENBORG. 


who  hears  him  were  cluvrmed,  and  compelled 
to  believe  him.  He  is  by  no  means  reserved 
and  recluse,  but  open-hearted,  and  accessible 
to  all.  Whoever  invites  him  as  his  guest,  may 
expect  to  see  him.  A  certain  young  gentle- 
man invited  him  last  week  to  be  his  guest, 
and  although  he  was  not  acquainted  with  him, 
he  appeared  at  his  table,  where  he  met  Jew- 
isli  and  Portuguese  gentlemen,  with  whom  he 
freely  conversed,  without  distinction.  Who- 
ever is  curious  to  see  him  has  no  difficulty ;  it 
is  only  necessary  to  go  to  his  house,  and  he 
allows  any  body  to  approach  him.  It  can  easi- 
ly be  conceived,  however,  that  the  numerous 
visits,  to  which  he  is  liable,  deprive  him  of  much 
time.  —  lam,  &c.,        D.  P.  ab  Indagine." 

388.  In  the  same  year,  we  find  the  fol- 
lowing letter  to  the  Landgrave  of  Hesse 
Darmstadt.  Swedenborg  did  not  answer  it  at 
first,  being  doubtful  of  its  genuineness  ;  but 
his  misgivings  were  set  aside  by  a  visit  from 
M.  Venator,  the  minister  of  that  prince. 

"  In  your  gracious  letter,  you  ask,  how  I  attained 
to  be  in  society  with  angels  and  spirits,  and 
whether  that  privilege  can  be  communicated  from 
one  person  to  another.  Deign,  then,  to  receive 
favorably  this  answer. 

"  The  Lord  our  Savior  had  foretold  that  he 
would  come  again  into  the  world,  and  that  He 
would  establish  there  a  New  Church.  He  has 
given  this  prediction  in  the  Apocalypse  xxi.  and 
xxii.,  and  also  in  several  places  in  the  Evangelists. 
But  as  he  cannot  come  again  into  the  world  in 
person,  it  was  necessary  that  He  should  do  it  by 
means  of  a  man,  who  should  not  only  receive  the 
doctrine  of  this  New  Church  in  his  understanding, 
but  also  publish  it  by  printing ;  and  as  the  Lord 
had  prepared  me  for  this  office  from  my  infancy. 
He  has  manifested  Himself  in  person  before  me, 
His  servant,  and  sent  me  to  fill  it.  This  took 
place  in  the  year  1743.  He  afterwards  opened 
the  sight  of  my  spirit,  and  thus  introduced  me  into 
the  spiritual  world,  and  granted  me  to  see  the 
heavens  and  many  of  their  wonders,  and  also  the 
hells,  and  to  speak  with  angels  and  spirits,  and  this 
continually  for  twenty-seven  years.  I  declare  in  all 
truth  that  such  is  the  fact.  This  favor  of  the  Lord 
in  regard  to  me,  has  only  taken  place  for  the  sake 
of  the  New  Church  which  I  have  mentioned  above, 
the  doctrine  of  which  is  contained  in  my  writings. 
The  gift  of  conversing  with  spirits  and  angels 
cannot  be  transmitted  from  one  person  to  another, 
unless  the  Lord  Himself  opens  the  spiritual  sight 
of  that  person.  It  is  sometimes  permitted  to  a 
spirit  to  enter  into  a  man,  and  to  communicate  to 
him  some  truth ;  but  it  is  not  granted  to  the  man 
to  speak  mouth  to  mouth  witii  the  spirit.  It  is 
even  a  very  dangerous  thing,  because  the  spirit 
enters  into  the  affection  of  man's  self-love,  which 
does  not  agree  with  the  affection  of  heavenly  love. 

"  With  respect  to  the  man  tormented  by  spirits, 
I  have  learned  from  heaven  that  that  has  befallen  him 
in  consequence  of  tiie  meditations  to  which  he  has 
devoted  himself;  but  that,  nevertheless,  there  is  no 
danger  to  be  apprehended  from  them,  because  the 
Lord  protects  him.  The  only  method  of  cure  for 
him  is  to  convert  himself,  and  to  supplicate  the 
Lord  our  Savior  Jesus  Christ  to  succor  him.  —  I 
remain,  with  respect,  &c., 

"  Emanuel  Swedenborg. 

"  Amsterdam,  1771. 


389.  The  Landgrave  again  wrote  to  Swe- 
denborg, inquiring  about  the  "^  miracle  "of  his  in- 
tercourse with  the  Queen  of  Sweden's  brother ; 
to  which  he  replied  :  — 

"As  to  that  which  is  related  of  the  brother  ot 
the  Queen  of  Sweden,  it  is  entirely  true  ;  but  it 
shoidd  not  be  regarded  as  a  miracle  ;  it  is  but  one 
of  those  memorabilin,  of  the  same  kind  as  those 
inserted  in  the  book  just  mentioned,  concerning 
Luther,  Melancthon,  Calvin,  and  others.  All  these 
memorabilia  are  but  testimonies  that  I  have  been 
introduced  by  the  Lord  into  the  spiritual  world,  as 
to  my  spirit,  and  that  I  converse  with  spirits  and 
angels.  It  is  true  also  that  I  have  conversed  with 
a  person  mentioned  in  the  journal  you  cite,  and, 
six  months  ago,  with  the  deceased  Stanislaus, 
king  of  Poland,  in  a  certain  society  where  he  was, 
and  where  it  was  not  known  who  he  was.  He 
made  all  the  happiness  of  his  life  consist  in  re- 
maining thus  unknown  in  these  assemblies,  and  in 
conversing  there  familiarly  with  the  spirits  and 
angels  as  one  of  them.  I  afterwards  saw  him 
transferred  to  a  northern  region,  where  I  learned 
that  he  had  been  called  by  a  society  of  Roman 
Catholics,  over  whom  he  presided.  In  the  same 
way,  I  have  of\en  conversed  with  the  Roman  Pon- 
tiff, who  has  lately  died.  After  his  decease  he  re- 
mained with  me  a  whole  day  ;  but  it  is  not  per- 
mitted me  to  publish  any  thing  respecting  his 
manner  of  living,  or  his  state.  You  may  see,  if 
you  will,  what  I  have  written  in  my  last  work, 
concerning  the  Pontiff  who  reigned  some  thirty  or 
forty  years  ago.  Treat  favorably,  I  pray  you, 
whatever  has  relation  to  the  honor  of  God.  —  I 
am,  with  respect,  &c., 

"  Emanuel  Swedenborg. 

"  Amsterdam,  July  15,  1771." 

390.  In  another  letter  to  M.  Venator,  Swe- 
denborg states  that  such  matters  are  not  to  be 
regarded  as  miracles,  but  only  testimonies  as 
above. 

"  In  order  that  the  church,  which  until  now  had 
remained  in  ignorance  of  that  world,  may  know 
that  heaven  and  hell  exist  in  reality,  and  that  man 
lives  after  death,  a  man,  as  before  ;  and  that  thus 
there  might  be  no  more  doubt  as  to  his  im- 
mortality. You  may  see,  in  the  True  Christian 
Religion,  that  there  are  no  more  miracles,  at  this 
time  ;  and  the  reason  why.  It  is  that  they,  who 
do  not  believe  because  they  see  no  miracles,  might 
easily,  by  them,  be  led  into  fanaticism." 

True  Christian  Religion. 

391.  "  The  True  Christian  Religion,  (making 
815  close  pages  in  the  eighth  English  edition,) 
contains  the  author's  '  body  of  divinity.'  The 
whole  of  his  theological  works,  hermeneutical, 
visional,  philosophical,  dogmatic,  and  moral, 
are  summed  up  and  represented  in  this  delib- 
erate system.  There  is  none  of  his  treatises 
so  plain,  or  so  well  brought  home  to  appre- 
hension ;  none  in  which  the  yield  of  doctrine 
is  so  turned  into  daily  bread,  the  food  of  prac- 
tical religion.  Viewed  as  a  digest,  it  shows  a 
presence  of  miad.  an  administration  of  mate- 
rials, and  a  faculty  of  handling,  of  an  extraor- 
dinary kind.  There  is  old  age  in  it,  in  the 
sense  of  ripeness.  If  the  intellectualist  misses 
there  somewhat  of  the  range  of  discourse,  it 


LITE   AND    WRITINGS   0¥   EMANUEL   SWEDENBORG. 


99 


is  compensated  by  a  certain  triteness  of  wis- 
dom. As  a  polemic,  not  only  against  the 
errrors  of  the  churches,  but  against  the  evil 
lives  and  self-excusings  of  Christians,  the 
work  is  unrivalled.  The  criticisms  of  doctrine 
with  which  it  abounds,  are  masterly  in  the 
extreme;  and,  were  it  compared  with  any 
similar  body  of  theology,  we  feel  no  doubt 
that  the  palm  of  coherency,  vigor,  and  compre- 
hensiveness, would  easily  fall  to  Swedenborg, 
upon  the  verdict  o^ judges  of  whatever  church. 

392.  "  It  will  not  be  necessary  to  enter  at 
large  upon  its  contents,  as  we  have  dwelt  u\inn 
them  already  in  reviewing  the  author's  pre- 
vious writings.  The  following  summary,  how- 
ever, of  the  chapters,  will  show  the  scope  of 
the  work.  I.  God  the  Creator.  II.  The 
Lord  the  Redeemer.  III.  The  Holy  Spirit 
and  ihe  divine  operation.  IV.  The  Holy 
Scripture,  or  the  Word  of  the  Lord.  V.  The 
Ten  Commandments,  in  their  external  and  in- 
ternal senses.  VI.  Faith.  VII.  Charity,  or 
love  towards  our  neighbor  and  good  works. 
VIII.  Free  determination.  IX.  Repentance. 
X.  Reformation  and  Regeneration.  XL  Im- 
putation. XII.  Baptism.  XIH.  Tiie  Holy 
Supper.  XIV.  The  Consummation  of  the 
Age,  the  Coming  of  the  Lord,  and  the  New 
Heaven  and  the  New  Church.  Besides  these 
subjects,  the  work  contains  no  less  than  76 
Memorable  Relations  from  the  spiritual  world, 
interspersed  between  and  among  the  chapters  ; 
for  Swedenborg  always  addresses  the  reader 
as  already  a  member  of  two  worlds. 

393.  "  Some  time  before  his  last  publication. 
Dr.  Ernesti  attacked  him  in  his  Bibliotheca 
Theologica  (p.  784),  and  before  he  left  Hol- 
land, Swedenborg  issued  a  single  leaf  in  reply 
to  his  opponent.  It  is  a  short  deprecation  of 
controversy  characteristic  of  the  peaceful  and 
busy  old  man.  '  I  have  read,'  says  he, '  what 
Dr.  Ernesti  has  written  about  me.  It  consists 
of  mere  personalities.  I  do  not  observe  in  it 
a  grain  of  reason  against  any  thing  in  my 
writings.  As  it  is  against  the  laws  of  honesty 
to  assail  any  one  with  such  poisoned  weapons, 
I  think  it  beneath  me  to  bandy  words  with 
that  illustrious  man.  I  will  not  cast  back 
calumnies  by  calumnies.  To  do  this,  I  should 
be  even  with  the  dogs,  which  bark  and  bite, 
or  with  the  lowest  drabs,  which  throw  street 
mud  in  each  other's  faces  in  their  brawls. 
Read  if  you  will  .  .  .  what  I  have  writ- 
ten in  my  books,  and  afterwards  conclude,  but 
from  reason,  respecting  my  revelation.'  Se- 
vere words,  these,  if  not  controversial ! 

Mental  Peculiarities.    Last  Sickness. 

394.  "  Our  enumeration  of  Swedenborg's 
theological  publications  is  now  ended.  Un- 
apparent  as  his  person  is  throughout  them,  we 
feel  that  it  is  almost  profane  to  dwell  upon  his 
genius.  In  reading  them  we  rather  think  of 
a  gifted  pen  than  of  a  great  man.  Originality 
and   competitive  questions  are  far  in  the  back- 


ground. The  words  mine  and  thine  have  not 
laid  their  paws  upon  these  estates.  Still  the 
genius  reverts  the  mightier  for  its  unsellish- 
ness.  The  method  of  thought  is  the  same  in 
his  theology  as  in  his  philosophy ;  his  theolo- 
gy is  his  latest  philosophy  explaining  his 
walks  and  experiences  in  the  spiritual  world. 
The  active  mental  power  is  greater  in  his  lat- 
ter than  in  his  former  life;  and  would  be 
more  manifestly  so,  had  he  not  always  practi- 
eally  disclaimed  his  own  gifts  in  favor  of  the 
Giver  ;  a  course  that  offends  '  the  pride  of 
self-derived  intelligence,'  which  misses  the 
brilliancy  of  its  earthly  fire  in  hi?  low  speech 
and  self-absent  periods.  But  assuredly  his 
knowledge  of  man  is  more  exceeding  than  his 
knowledge  of  nature ;  his  plainness  is  more 
picturesque  than  his  imagination ;  and  his 
spiritual  cosmogony  and  humanity  will  sur- 
vive the  ingenuity  of  his  Principia^  and  the 
natural  beauty  of  liis  Physiology. 

395.  "  In  Part  I.  of  his  biography,  we  have 
devoted  a  few  words  to  the  author's  philoso- 
phical style  ;  we  shall  now  say  somewhat  on 
his  theological.  In  the  former  case,  we  noted 
with  surprise  that  the  dress  of  his  books  be- 
came more  and  more  imaginative,  as  his  mind 
matured.  The  ornament,  it  is  true,  was  a 
part  of  the  subject,  as  a  flower  is  a  part  of  a 
plant.  In  his  theological  works,  he  discarded 
this  vesture,  and  began  not  from  the  flower, 
but  from  the  seeds  of  his  philosophy.  The 
diflference  between  The  Worship  and  Love  of 
God  and  the  Arcana  Ccelestia,  is  immense  in 
point  of  style ;  the  rhetoric  of  the  former  is 
shorn  into  level  speech  in  the  latter.  But  it  is 
a  second  time  to  be  observed,  that  his  mind 
took  the  course  from  plainness  to  luxuriance, 
and  that  in  his  later  theology,  copious  illus- 
tration gave  fruitiness  to  his  style.  Orna- 
mental it  cannot  be  called,  but  full  and  abound- 
ing. Instead  of  the  beauties  of  color,  he  prof- 
fers gratifications  for  many  senses,  in  solid 
paragraphs  of  analogies.  If  his  old  age  is 
specially  discernible  in  his  True  Christian  Re- 
ligion, it  is  in  the  wealth  of  the  comparisons, 
which  succeed  each  other  with  childlike  volu- 
bility, though  it  must  be  confessed  also  with 
felicity.  The  child  learns  by  comparisoii  ;  tii.' 
adult,  more  alive  to  intellectual  beauty,  deck- 
his  mind  in  colored  garments,  and  sets  foitii 
his  theory  as  a  captivation  ;  the  elder  teache.-. 
as  the  child  learns,  by  comparisons  again. 
There  is  nothing  like  them  for  power  ;  t!i<'  v 
cleave  to  the  mind  in  its  youngest  and  <ti,l 
joyous  parts;  and  are  to  abstractions  wii;.; 
gold  coin  is  to  doubtful  promises  in  air 
or  upon  paper.  By  them  the  good  old  men 
prattle  to  the  young,  who  are  the  seed  of  tli'- 
state,  and  the  inheritors  of  the  future,  li 
was  Swedenborg's  last  and  most  loving  mode 
of  speech,  to  familiarize  difficult  things  by  tell- 
ing us  what  their  case  is  most  like  in  the 
world  about  us :  a  method  which  he  followed 
particularly  in  the  True  Christian  Religion. 


100 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDEJIBORG. 


396.  "'There  are  five  kinds  of  reception,' 
says  Swedenborg,  {Diary,  n.  2955,)  speaking 
of  the  reception  of  his  own  writings  by  the 
world.  '  First,  there  are  those  who  reject 
them  utterly,  either  because  they  are  in  a  dif- 
ferent persuasion,  or  are  enemies  of  the  faith : 
they  cannot  be  received  by  these,  whose  minds 
are  impenetrable.  The  second  genus  receives 
them  as  scientifics,  and  in  this  point  of  view, 
^nd  as  curiosities,  they  are  delighted  with 
them.  The  third  genus  receives  them  intel- 
lectually, and  with  readiness,  but  their  lives 
remain  unaltered  by  them.  The  fourth  re- 
ceives them  persuasively,  allowing  them  to 
penetrate  to  amendment  of  life  ;  to  this  class 
they  occur  in  certain  states,  and  do  good  ser- 
vice. The  Jifth  genus  consists  of  those  who 
receive  them  with  joy,  and  are  built  up  in  them. 

397.  "In  August,  1771,  Swedenborg  came 
from  Amsterdam  to  London,  and  took  up  liis 
abode  for  the  second  time  with  one  Shear- 
smith,  peruke  maker,  at  26,  Great  Bath 
Street,  Coldbath  Fields.  Notwithstanding  his 
advanced  age,  he  still  continued  indefatigable 
with  his  pen,  and,  after  finishing  his  True 
Christian  Religion,  he  proceeded  to  the  execu- 
tion of  another  work,  a  supplement  to  the  for- 
mer, treating  in  detail  of  the  various  churches 
which  have  existed  upon  the  earth.  This  trea- 
tise he  either  did  not  complete,  or  the  end  of  it 
is  missing.  He  now  renewed  his  intercourse 
with  his  friends  in  London,  who  have  handed 
down  some  interesting  accounts  of  the  closing 
scenes  of  his  life. 

398.  "  Towards  the  end  of  the  year,  Dr. 
Hartley  and  Mr.  Cookworthy  visited  him  at 
his  lodgings  in  Clerkenwell.  The  details  of 
the  interview  are  not  given,  only  that  it  was 
impossible  to  avoid  noticing  his  innocence  and 
simplicity,  and  how,  on  inviting  him  to  dine 
with  them,  he  politely  excused  himself,  adding 
that  his  dinner  was  already  prepared,  which 
2)roved  to  be  a  meal  of  bread  and  milk. 

399.  "  On  Christmas  eve  a  stroke  of  apo- 
plexy deprived  him  of  his  speech,  and  he  lay 
afterwards  in  a  lethargic  state  for  more  than 
three  weeks,  taking  no  sustenance  beyond  a 
little  tea  without  milk,  and  cold  water  occa- 
sionally, and  once  a  little  currant  jelly.  At 
the  end  cS"  that  time  he  recovered  his  speech 
and  health  somewhat,  and  ate  and  drank  as 
usual.  It  does  not  appear  that  he  had  any 
medical  advice  in  his  sickness.  Dr.  Hartley 
now  again  visited  him,  in  company  with  Dr. 
Messiter,  and  asked  him  if  he  was  comforted 
with  the  society  of  angels  as  belbre,  and  he 
answered  that  he  was.  Furthermore,  they 
besought  him  to  declare  whether  all  that  he 
had  written  was  strictly  true,  or  whether  any 
part,  or  parts,  were  to  be  excepted.  '  I  have 
wiitten,'  answered  Swedenborg,  with  a  degree 
of  warmth,  '  nothing  but  the  truth,  as  you 
will  have  more  and  more  confirmed  to  you  all 
the  days  of  your  life,  provided  you  keep  close 
to  the  Lord,  and  faithfully  serve  him   alone, 


by  shunning  evils  of  all  kinds  as  sins  against 
him,  and  diligently  searching  his  "Word, 
which  from  beginning  to  end  bears  incontes- 
table witness  to  the  truth  of  the  doctrines 
I  have  delivered  to  the  world.'  Dr.  H.  after 
this  returned  home,  about  a  day's  journey 
from  London,  (to  East  Mailing,  in  Kent,)  and 
heard  soon  after  that  Swedenborg  was  near 
his  departure,  and  expressed  a  desire  to  see 
him  ;  '  but  some  hinderances  to  the  visit,'  says 
he,  '  happening  at  the  time,  I  did  not  embrace 
the  opportunity  as  I  should  have  done  ;  for 
those  hinderances  might  have  been  surmount- 
ed. My  neglect  on  this  occasion  appears  to 
me  without  excuse,  and  lies  very  heavy  on 
my  mind  to  this  day.' 

His  Connection  with  Rev.  John  Wesley. 

400.  "  From  the  time  of  his  seizure  till  his 
death  he  was  visited  but  by  few  friends,  and 
always  appeared  unwilling  to  see  company. 
Nevertheless  we  meet  with  him  once  again  in 
a  semi-public  character.  Towards  the  end 
of  February,  1772,  the  Rev.  John  Wesley  is 
in  conclave  with  some  of  his  preachers,  who 
are  taking  instructions,  and  assisting 'him  in 
preparations  for  a  circuit  he  is  shortly  to 
make,  when  a  Latin  note  is  put  into  his  hand, 
which  causes  him  evident  astonishment.  The 
substance  is  as  follows  :  — 

'Great  Bath  Street,  Coldbath  Fields, 

February,  1772. 

'  Sir,  —  I  have   been  informed  in  the  world  of 

spirits  that  you  have  a  strong  desire  to  converse 

with  me.     I  shall  be  happy  to  see  you  if  you  will 

favor  me  with  a  visit. 

'  I  am,  Sir,  your  humble  servant, 

'  Emanuel  Swedenborg.' 

Wesley  frankly  acknowledged  to  the  com- 
pany that  he  had  been  strongly  impressed  with 
a  desire  to  see  and  converse  with  Swedenborg, 
and  said  that  he  had  not  mentioned  the  desire 
to  any  one.  He  wrote  for  answer  that  he 
was  then  occupied  in  preparing  for  a  six 
mcAiths'  journey,  but  would  wait  upon  Sweden- 
borg on  his  return  to  London.  Swedenborg 
wrote  in  reply  that  the  proposed  visit  would 
be  too  late,  as  he,  Swedenborg,  should  go  into 
the  world  of  spirits  on  the  29th  day  of  the 
next  month,  nevermore  to  return.  The  re- 
sult was,  that  these  two  celebrated  persons 
did  not  meet."  *  —  Wilkinson' s  Biography, 
pp.  206-212. 

*  It  is  certain  tliat  Wesley  was  at  this  time  attracted  to  Swe- 
denborg. Hesides  otlier  proofs,  we  liave  one  in  a  letter  written 
to  Wesley  l)y  the  Rev.  Francis  Okely,  a  .Moravian  minister. 
This  gentleman  visited  Swedeubora,  probably  between  August 
and  December,  1771,  and  wrote  to  Wesley  upon  the  interview 
His  letter,  l^^rminian  Magazine,  vol.  viii.,  p.  553,  1785,)  dated 
Upton,  Dec.  10,  1771,  is  somewhat  interesting. 

"  Swedenborg  is  to  me  a  riddle,  —  certiiinly,  as  you  [Wesley] 
say,  he  speaks  many  great  and  important  truths  :  and  as  certain- 
ly seems  to  me  to  contradict  Scripture  in  other  places.  But,  as 
he  told  me,  I  could  not  understand  his  True  Christian  Religion 
without  divine  illumination  ;  and  I  am  obliged  to  confess,  that  1 
have  not  yet  a  sufficiency  of  it  for  that  purpose.  I  am  thankful 
my  present  course  does  not  seem  absolutely  to  require  it.  We 
conversed  in  the  high  Dutch,  and  notwithstanding  the  impedi- 
ment in  his  speech,  I  understood  him  well.  He  spike  with  all 
the  coolness  and  deliberation  you  might  expect  from  any,  the 
most  sober  and  rational  man.    Yet  what  he  said  was  out  of  my 


LIFE   AND    WRITINGS   OF  EMANUEL   SWEDENBORG. 


101 


It  appears  certain  that  Mr.  Wesley  was 
very  much  impressed  with  the  truth  of  >Swe- 
(lenborg's  writings,  for  it  is  stated  on  the 
authority  of  Rev.  Mr.  Clowes,  rector  of  St. 
John's,  Manchester,  tliat  in  a  conversation 
which  Wesley  had  with  a  mutual  and  intimate 
friend  of  theirs,  Mr.  Richard  Houghton.  Esq., 
of  Liverpool,  and  whicli  was  reported  to  Mr. 
Clowes  by  Mr.  Houghton,  that  Wesley  ex- 
pressed himself  as  follows :  "  We  may  now 
bum  all  our  hooks  of  Theology.  God  has  sent 
us  a  teacher  from  heaven ;  and  in  the  doctrines 
of  Swedenborg,  we  may  learn  all  thai  it  is 
necessary  for  us  to  know." 

401.  ''  The  manner  (says  Rev.  Mr.  Noble, 
in  the  letter  from  which  the  above  is  extracted) 
in  which  Mr.  Wesley  here  expressed  himself, 
was  strong  indeed  ;  so  much  so,  that  were  it 
not  certain  that  his  mind  must  have  been  at 
that  time  under  a  very  powerful  influence  in 
Swedenborg's  favor,  he  might  be  suspected  to 
have  spoken  ironically.  This  I  observed  in 
my  letter  to  Mr.  Clowes  ;  to  which  he  replies, 
*  I  can  hardly  conceive,  from  the  manner  in 
which  it  was  expressed  by  Mr.  Houghton,  that 
irony  had  any  thing  to  do  with  it : '  and  Mr. 
Houghton  must  have  known  with  certainty 
whether  it  had  or  not.  His  repeating  Mr. 
Wesley's  observation  to  Mr.  Clowes,  as  an 
inducement  to  him  to  peruse  the  writings  of 
Swedenborg,  is  a  complete  proof  that  Mr.  H. 
believed  it  to  mean  what  it  expresses.  But 
an  examination  of  dates  will  show,  that  Mr. 
Wesley's  statement  to  that  gentleman  was 
made  while  the  impression  from  Swedenborg's 
supernatural  communication  was  acting  in  all 
its  force. 


spliere  of  intelligence,  when  he  related  his  sight  of,  and  daily  con- 
versation in,  the  world  of  .-pirits,  with  which  he  declared  him- 
self hetter  acquainted  than  with  this. 

"  1  heartily  wish  that  all  the  real  designs  which  an  omnipotent 
and  omniscient  God  of  Love  might  have,  either  by  him,  or  by 
any  oUier  of  his  sincere  servants,  of  whatsoever  sort  or  kind, 
may  be  truly  obtained.  ...  I  thought  proper  to  express  thus 
much  in  answer  to  yours,  [the  italics  are  our  own,]  without  de- 
siring you  to  adopt  any  of  my  sentiments.'" 

It  is  amusing  to  rend  what  Okely  says  of  his  difficulty  about 
Swedenborg's  sight  and  conversation  in  the  spiritual  world. 
What  artificial  stupidity  !  A  rustic  would  have  taken  it  at  once. 
We  here  recall  a  little  narrative  in  Swedcnhorg's  Diary  {n.  5997). 
Hf  bad  been  writing  upon  the  Apocalypse,  and  had  treated  of 
the  threefold  man,  celestial,  spiritual,  and  natural,  and  of  goods 
and  truths  in  their  series,  and  comiirg  to  an  inn  with  his  mind 
on  the  subject,  he  opened  it  to  the  good  wife  who  was  the  land- 
lady, Tisula  Bodama  her  name.  "  She  was  a  person  of  simple- 
"  hearted  failh.  She  understood  clearly  all  I  said  ;  but  there  was 
a  learned  man  present  who  did  not  understand  it,  nay,  couhl  not 
understand  it.  And  so  the  case  is  with  many  ottier  things." 
The  Lord  has  hidden  them  from  the  wise  and  prudent,  and  re- 
vealed theui  unto  babes. 

While  speaking  of  Okely,  who  was  the  author  of  a  Life  of 
Behmen,  we  take  the  opportunity  of  slating,  that  too  close  a  par- 
allel is  often  made  between  Behmen  and  Swedenborg.  There 
are  indeed  truths  common  to  both,  and  no  man  who  values  an 
e.xtraordinarj'  brother  would  say  a  word  in  disparagement  of 
deep-thouglited  Jacob  Behmen.  But  his  want  of  education  and 
utterance  ;  his  identification  of  the  spiritual  with  the  subjective 
for  man  upon  earth  ;  his  failure  of  scer>hip,  and  consequently  of 
real  experience  ;  and  above  all,  his  inapprchension  of  the  sole 
divinity  of  Christ,  which  scattered  through  his  theology  the 
darkness  inevitable  upon  an  attempted  approach  to  the  thiis  un- 
approachable Father  — a  darkness  the  more  virulent  as  the  ge- 
nius is  more  intense  ;  — these  great  vacancies,  and  a  host  of 
other  thmga,  such  as  his  doctrine  of  the  bi-sexual  Adam,  estab- 
lish between  him  and  Swedenborg  a  gulf  not  to  be  overpassed. 
Swedenborg  had  indeed  never  read  Ills  works,  as  he  told  Dr. 
Beyer  in  answer  to  a  question  upon  the  subject,  and  it  is  impos- 
eible  to  affiliate  his  own  works  in  anv  sense  u|>on  Behmen's. 
The  admirers  of  Behmen  are  aware  of  this,  and  .Mr.  Law  has 
•hoH'ii  it  by  violent  stamping  against  Swedenborg. 


402.  "Yet  Mr.  We.-ley.  thus*  miraculously 
convinced  of  the  truth  of  Swedenborg's  claim 
(as  far,  at  least,  as  relates  to  his  intwcourse 
with  the  spiritual  world),  afterwards  exerted 
himself  to  check  the  extension  of  the  same 
conviction  to  others  !  —  in  whicli,  however,  he 
only  atifordcd  a  })roof  of  Swedenborg's  con- 
stant assertion,  that  miraculous  evidence  is 
inetlicacious  for  producing  any  real  or  perma- 
nent change  in  a  man's  conlirmed  religious 
sentiments. 

403.  "  I  have  little  doubt  (concludes  Mr. 
Noble)  that,  though  some  erroneous  sentiments 
conlirmed  in  his  understanding  prevented  him 
from  accepting,  in  this  world,  the  doctrines  of 
the  New  Church,  his  intentions  were  upright, 
and  there  was  a  principle  of  real  good  in  his 
heart,  which,  in  the  other  life  would  throw  off 
the  errors  that  obscured  it,  and  enable  him  to 
receive  the  truth.  This,  it  is  probable,  was 
seen  by  Swedenborg,  and  was  the  reason  of 
his  inviting  him  to  an  interview  :  and  thus,  I 
trust,  though  Mr.  Wesley  acted  chiefly  as  an 
opponent  to  him  while  on  earth,  he  may  now 
be  associated  with  him  in  heaven."  —  Docu- 
ments^ pp.  108-110. 

Close  of  his  Earthly  Life. 

404.  Two  or  three  weeks  before  Sweden- 
borg's decease,  he  was  visited  by  his  old  friend, 
Mr.  Springer,  the  Swedish  Consul  in  London. 
Mr.  S.  asked  him  when  he  believed  the  New 
Jerusalem  would  be  manifested,  and  if  the 
manifestation  would  take  place  in  the  four 
quarters  of  the  world.  His  answer  was,  that 
"  no  mortal  could  tell  the  time,  no,  nor  even 
the  highest  angels,  but  God  only.  Read," 
said  he,  "■  the  Revelation  (xxi.  2)  and  Zecha- 
riah  (xiv.  9),  and  you  will  find,  past  doubt, 
that  the  New  Jerusalem  of  the  Apocalypse, 
which  denotes  a  new  and  purer  state  of  the 
Christian  church,  will  manifest  itself  to  all  the 
earth." 

405.  "  Mr.  Bei'gstrora,  the  Landlord  of  the 
King's  Arms  tavern  in  Wellclose  Square,  at 
whose  house  he  had  once  lodged  for  ten  weeks, 
called  to  see  him  during  his  last  days.  Mr. 
B.  asked  him  whether  he  would  take  the  Sac- 
rament? Somebody  present  at  the<  time  pro- 
posed sending  for  the  Rev.  Mr.  Mathesius, 
the  officiating  minister  of  the  Swedish  church. 
Swedenborg  declined  taking  the  Sacrament 
from  this  gentleman,  who  had  previously  set 
abroad  a  report  that  he  was  out  of  his  senses  : 
and  he  sent  for  the  Rev.  Arvid  Ferelius, 
another  Swedish  clergyman  with  whom  he 
was  on  the  best  terms,  and  who  had  visited 
him  frequently  in  his  illness.  Ferelius  soou 
returned  with  Bergstrom  to  Swedenborg's  bed- 
side. On  every  previous  visit  Ferelius  had 
asked  him  whetiier  or  no  he  was  about  to  die, 
to  which  he  always  answered  in  the  affirmative. 
On  this  occasion  the  priest  observed  to  him, 
'  that  as  many  persons  thought  that  he  had 
endeavored  only  to  make  himself  a  name  by 


102 


LIFE    AND    WRITINGS   OF    EMANUEL    SWEDENBORG. 


his  n ?w  theological  system  (which  object  he 
had  indeed  attained),  he  would  do  well  now 
to  publish  tlie  truth  to  the  world,  and  to  recant 
either  the  whole  or  a  part  of  what  he  had 
advanced,  since  he  had  now  nothing  more  to 
expect  from  the  world,  which  he  was  so  soon 
about  to  leave  forever.'  Upon  hearing  these 
words,  Swedenborg  raised  himself  half  upright 
in  bed,  and  placing  his  sound  hand  upon  his 
breast,  said  with  great  zeal  and  emphasis : 
'  As  true  as  you  see  me  before  you,  so  true  is 
every  thing  that  I  have  written.  I  could  have 
said  more  had  I  been  permitted.  When  you 
come  into  eternity,  you  will  see  all  things  as 
I  have  stated  and  described  them,  and  we 
shall  have  much  to  discourse  about  them  with 
each  other.'  Ferelius  then  asked  whether  he 
would  take  the  Lord's  Holy  Supper  ?  He 
replied  with  thankfulness,  that  the  offer  was 
well  meant ;  but  that  being  a  member  of  the 
other  world,  he  did  not  need  it.  He  would, 
however,  gladly  take  it,  in  order  to  show  the 
connection  and  union  between  the  church  in 
heaven  and  the  church  on  earth.  He  then 
asked  the  priest  if  he  had  read  his  views  on 
the  Sacrament?  He  also  told  him  to  conse- 
crate the  elements,  and  leave  the  rest  of  the 
form  to  him,  as  he  well  knew  what  it  was  and 
meant.  Before  administering  the  Sacrament, 
Fei'elius  inquired  of  him  whether  he  con- 
fessed himself  to  be  a  sinner  ?  '  Certainly,' 
said  he,  'so  long  as  I  carry  about  with  me 
this  sinful  body.'  With  deep  and  affecting 
devotion,  with  folded  hands  and  with  head  un- 
covered, he  confessed  his  own  unworthiness, 
and  received  the  Holy  Supper.  After  which, 
he  said  that  all  had  been  properly  done,  and 
presented  the  minister  in  gratitude  Avith  one 
of  the  few  remaining  copies  of  his  great  work, 
the  Arcana  Ccelestia.  He  was  quite  clear  in 
his  mind  throughout  the  ceremony.  This  was 
two  or  three  weeks  before  his  death. 

40G.  "  He  had  told  the  people  of  the  house 
what  day  he  should  die,  and  as  Shearsmith's 
servant  maid  reported:  '  He  was  as  pleased! ' 
And  she  made  a  comparison  that  the  pleasure 
was  such  as  if  she  herself  were  going  to  have 
a  holiday,  to  go  to  some  merrymaking.  In 
Sandel's  more  accomplished  but  not  deeper 
language  :  '  He  was  satisfied  with  his  sojourn 
upon  earth,  and  delighted  with  the  prospect 
of  his  heavenly  metamorphosis.'  "  —  Wilkin- 
son's Biography,  pp.  214,  215. 

407.  "  The  only  particulars  relative  to  the 
close  of  Swedenborg's  natural  life,  on  which 
we  can  rely,  are  to  be  found  in  an  affidavit, 
made  by  Mr.  and  Mrs.  Sliearsmith,  with  whom 
Swedenborg  boarded  at  the  time  of  his  death. 
It  is  as  follows  : 

"  '  Affidavit  taken  before  the  Right  Hon.  Thom- 
as Wright,  then  Lord  Mayor  of  the  city  of  London, 
the  24th  November,  1784,  viz.:  That  towards 
Christmas,  1771,  Mr.  Swedenborg  had  a  stroke  of 
the  palsy,  which  deprived  him  of  his  speech,  which 
he  soon  rrcovered,  but   yet  remained  very  weak 


and  infirm.  That  towards  the  end  of  February, 
1775,  he  declared  to  Elizabeth  Shearsmith  (then 
Reynolds)  and  to  Richard  Shearsmith's  first  wife 
(then  living)  that  he  should  die  on  such  a  day  ;  and 
that  the  said  Elizabeth  Shearsmith  thinks  she  can 
safely  affirm  on  her  oath  he  departed  this  life  ex- 
actly on  the  very  day  he  had  foretold,  that  is,  one 
month  after  his  prediction.  That  about  a  fortnight 
before  his  death  he  received  the  Lord's  Supper  from 
the  hands  of  Mr.  Ferelius,  a  Swedish  minister,  to 
whom  he  earnestly  recommended  to  abide  in  the 
truth  contained  in  his  writings.  That  a  little  while 
before  Mr.  Swedenborg's  decease  he  was  deprived 
of  his  spiritual  sight,  on  which  account  being 
brought  into  very  great  tribulation,  he  vehemently 
cried  out,  O  imj  God,  hast  thou  then  wholly  forsaken 
thy  servant  at  last  ?  But  a  few  days  after  he  recov- 
ered again  his  spiritual  sight,  which  circumstance 
appeared  to  make  him  completely  happy ;  that  this 
was  the  last  of  his  trials.  That  during  his  latter 
days,  even  as  on  the  former,  he  retained  all  his 
good  sense  and  memory  in  the  most  complete  man- 
ner. That  on  the  Lord's  day,  29th  March,  hear- 
ing the  clock  strike,  Mr.  Swedenborg  asked  his 
landlady  and  her  maid,  who  were  then  both  sit- 
ting by  his  bedside,  what  it  was  o'clock,  and  on 
being  answered  it  was  .5  o'clock,  he  replied,  it  is 
well,  I  thank  you,  God  bless  you  both,  and  then  a 
little  moment  after  he  gently  gave  up  the  ghost. 
Moreover,  that  on  the  day  before  and  on  that  of 
his  departure,  Mr.  Swedenborg  received  no  visits 
of  any  friend  whatever,  and  these  deponents  never 
heard  him  either  then  or  before  utter  any  thing 
that  had  the  least  appearance  of,  or  relation  to,  a 
recantation. 

'Richard  Shearsmith. 

'  Elizabeth  Shearsmith. 
'  Sworn  25th  Nov.,  1785,  before  me,  Thomas 
Wright,  Mayor.' " 

408.  "  After  Swedenborg's  decease,  his  body 
was  carried  to  the  house  of  Mr.  Burkhardt, 
an  undertaker,  and  former  clerk  to  the  Swe- 
dish church  in  London,  where  he  was  laid  in 
state,  and  buried  from  thence  on  the  5th  day 
of  April,  in  three  coffins,  in  the  vault  of  the 
above  church,  in  Prince's  Square,  RadclifFe 
Highway,  with  all  the  ceremonies  of  the  Lu- 
theran religion  ;  the  service  being  performed 
on  the  occasion  by  the  Rev.  Arvid  Ferelius  — 
the  last  service  wdiich  he  performed  in  Eng- 
land. In  1785,  Swedenborg's  coffin  was  side 
by  side  with  Dr.  Solanders.  To  this  day  not 
a  stone  or  an  inscription  commemorates  the 
dust  of  the  wonderful  Norseman. 

409.  "  During  the  later  career  of  Sweden- 
borg, his  country  had  looked  on,  not  without 
interest,  directed  both  to  his  character,  his 
pretensions  and  his  labors.  No  sooner  was 
he  dead,  than  the  House  of  Clergy,  through 
their  President,  requested  Ferelius  to  give 
such  an  account  of  him  in  writing  as  his  ex- 
perience would  warrant,  which  he  did,  but  the 
document  is  unfortunately  missing.  On  Octo- 
ber 7,  1772,  M.  Sandel,  Counsellor  of  the 
Board  of  IMines,  pronounced  his  eulogium  in 
the  Hall  of  the  House  of  Nobles,  in  the  name 
of  the  Royal  Academy  of  Sciences  of  Stock- 
holm. Sandel  was  no  follower  of  his,  but  his 
discourse,  take  it  for  all  and  all,  is  the  finest 


LIFE   AND   WHITINGS   OF  EMANUEL  SWEDENBORG. 


103 


resumption  that  we  have  of  the  name  and 
character  of  Swedenburg.  We  give  the  open- 
ing of  the  document  to  show  what  a  scientific 
man  in  sucli  an  Assembly  dared  say  of  Swe- 
denborg,  notwithstanding  his  spirit-seeing. 

" '  Permit  me,'  says  he,  '  to  entertain  you  this 
day  upon  a  subject,  which  is  not  of  an  abstracted 
or  remote  nature,  but  is  intended  to  revive  the 
agreeable  remembrance  of  a  man  celebrated  for 
his  virtues  and  his  knowledge,  one  of  the  oldest 
members  of  this  Academy,  and  one  whom  we  all 
knew  and  loved. 

"'  The  sentiments  of  esteem  and  friendship  with 
which  we  all  regarded  the  late  M.  Emanuel  Swe- 
denborg,  assure  me  of  the  pleasure  with  which 
you  will  listen  to  me  while  he  is  the  subject  of  my 
discourse;  happy  should  I  be  could  I  answer  your 
expectations,  and  draw  his  culogium  in  the  manner 
it  deserves  !  But  if  there  are  some  countenances 
of  which,  as  the  painters  assure  us,  it  is  extremely 
difficult  to  give  an  exact  likeness,  how  difficult 
then  must  it  be  to  delineate  that  of  a  vast  and  sub- 
lime genius,  who  never  knew  either  repose  or 
fatigue ;  who  occupied  with  sciences  the  most 
profound,  was  long  engaged  with  researches  into 
the  secrets  of  nature,  and  who,  in  his  hitter  years, 
applied  all  his  efforts  to  unveil  the  greatest  mys- 
teries ;  who  to  arrive  at  certain  branches  of  knowl- 
edge, opened  for  himself  a  way  of  his  own,  without 
ever  straying  from  sound  morals  and  true  piety  ; 
who  being  endowed  with  a  strength  of  faculties 
truly  extraordinary,  in  the  decline  of  his  age, 
boldly  elevated  his  thoughts  still  further,  and 
soared  to  the  greatest  heights  to  which  the  intel- 
lectual faculty  can  rise  ;  and  who,  tinally,  has 
given  occasion  to  form  respecting  him  a  multitude 
of  opinions,  differing  as  much  from  each  other  as 
do  the  minds  of  the  different  men  by  whom  they 
are  formed ! ' 

410.  "  When  a  life  is  past,  we  speak  with 
right  of  the  health  and  happiness  of  the  de- 
parted. On  these  points  a  few  words  express 
what  is  known  of  Swedenborg.  '  He  always,' 
says  Sandel,  '  enjoyed  most  excellent  health, 
having  scarcely  ever  experienced  the  slightest 
indisposition.'  '  He  was  never  ill,'  says  Rob- 
sahra,  '  except  when  in  states  of  temptation.' 
Once  he  had  a  grievous  toothache  for  many 
days.  Robsahm  recommended  him  some  cora- 
iHon  remedy.  But  he  refused  it,  and  said : 
*  My  pain  proceeds  not  from  the  nerve  of  the 
tooth,  but  from  the  influx  of  hypocritical  spir- 
its that  beset  me,  and  by  correspondence  cause 
this  plague,  which  will  soon  leave  me.'  Like 
other  studious  sedentary  persons,  his  stomach 
was  weak,  particularly  during  the  last  four- 
teen years  of  his  life,  which  caused  him  to  be 
fiomewhat  singular  in  his  diet.  Not  less,  how- 
ever, from  the  concurrent  testimony  of  those 
who  knew  him  best,  than  from  the  works  that 
Le  executed,  we  know  that  he  enjoyed  a  fine 
constitution-  Health,  is  the  ground  which 
great  persons  cultivate,  whereby  they  ex- 
change the  light  flying  hours  into  golden  usage. 
To  them  it  is  industry  represented  in  its  pow- 
er ;  the  human  riches  of  time.  The  minute 
glass  runs  willingly  sand  of  centuries  when 
great  ideas  are  in  the  healthful  moments.     So 


it  was  with  Swedenborg.  The  powers  of  his 
mind  were  matched  with  an  extraordinary 
strength  of  body,  wiiich  pain  and  passion  seem 
scarcely  to  have  touched,  and  hence  the  crowd 
of  his  works,  and  iiis  broad  apparent  leisure. 
Tlie  day  of  such  a  man  is  full  of  commerce 
and  transactions  ;  the  reciprooatibn  is  unwea- 
ried from  health  to  genius  ;  the  able-bodied 
hours  cultivate  his  life  to  uncommon  produc- 
tiveness, and  stretch  out  the  points  and  patches 
of  his  time  towards  the  largeness  of  their 
eternal  source. 

411.  "  Health  in  its  whole  sense  is  happi- 
ness. Here  again  Sandel  says  of  Sweden- 
borg: 'Content  within  himself  and  with  his 
situation,  his  life  was  in  all  respects  one  of  the 
ha|)[)iest  that  ever  fell  to  the  lot  of  man,  until 
the  very  moment  of  its  close.'  '  His  inward 
serenity  and  complacency  of  mind,'  sa3's  Hart- 
ley. '  were  manifest  in  the  sweetness  of  his 
looks  and  his  outward  demeanor.'  His  own 
testimony  corroborates  tiiat  of  Sandel.  In  a 
passage  in  his  Diary  (n.  3023),  where  he 
treats  of  tlie  proposition,  that  '  the  enjoyments 
and  pleasures  of  life  are  never  denied  to  us,' 
he  says :  '  To  this  I  can  bear  witness,  that 
they  have  never  been  denied  to  me,  but  grant- 
ed, and  not  only  the  pleasures  of  the  body  and 
the  senses  as  to  others  of  the  living,  but  I 
have  had  joys  and  happiness  such  as  no  others 
I  suppose  have-  felt  in  the  universal  world, 
and  these,  both  more  and  more  exquisite  than 
any  mortal  can  imagine  or  believe.' 

412.  "  Swedenborg's  works  furnish  one  con- 
tinued proof  of  these  assertions.  Who  does 
not  know  that  peace  and  power  are  one  ;  that 
tranquillity  is  the  main  circumstance  of  the 
best  lifetimes  ?  No  matter  to  this  whether 
the  sky  be  calm,  or  the  soul  unassaulted ;  it  is 
the  preservation  of  the  balance,  and  the  firm- 
footedness  of  the  man,  under  whatever  trials, 
that  constitute  the  repose  of  which  we  speak. 
Swedenborg's  works,  we  repeat,  from  begin- 
ning to  end,  are  on  a  high  level  of  peace ; 
their  even  flow  is  as  of  a  sea  inclining  only 
to  the  constellations.  No  cursory  moon  regu- 
lates its  tides  from  nearer  attractions,  but  they 
move  to  the  vault,  and  though  they  change, 
it  is  not  by  months,  but  with  ages. 


PART    III. 

Personal  Testimonies  and  Anecdotes. 

413.  "  Having  thus  followed  Swedenborg 
through  his  life  and  labors,  it  remains  to  gather 
up  any  personal  particulars  that  remain  unap- 
propriated, and  also  to  place  before  the  reader 
what  testimonies  exist,  to  the  public  and  pri- 
vate character  of  Swedenborg.  We  begin 
with  the  latter  first.  If  the  re«ord  savor  of 
eulogy,  it  is  from  no  partiality  of  ours,  bqt 
because  history  chooses. 

414.  "Sandel  says  :  'If  his  love  of  knowl- 
edge went  too  far,  it  at  least  evinced  in  him 


104 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


an  ardent  desire  to  obtain  information  himself, 
and  convey  it  to  otliers  ;  for  you  never  find 
in  him  any  mark  of  pride  or  conceit,  of  rash- 
ness, or  of  intention  to  deceive.  If  he  is  not 
to  be  numbered  among  the  doctors  of  the 
church,  he  at  least  holds  an  honorable  rank 
among  sublime  moralists,  and  deserves  to  be 
instanced  as  a  pattern  of  virtue  and  of  respect 
for  his  Creator.  He  never  allowed  himself 
to  have  recourse  to  dissimulation.  .  .  . 
A  sincere  friend  of  mankind,  in  his  examina- 
tion of  the  character  of  others,  he  was  par- 
ticularly desirous  to  discover  in  them  this 
virtue,  which  he  regarded  as  an  infallible 
proof  of  the  presence  of  many  more.  He 
was  cheerful  and  agreeable  in  society.  By 
way  of  relaxation  from  his  important  labors, 
he  sought  and  frequented  the  company  of  per- 
sons of  information,  by  whom  he  was  always 
well  received.  He  knew  how  to  check  oppor- 
tunely, and  with  great  address,  that  species 
of  wit  which  would  indulge  itself  at  the  ex- 
pense of  serious  things.  As  a  public  function- 
ary, he  was  upright  and  just :  while  he  dis- 
charged his  duties  with  great  exactness,  he 
neglected  nothing  but  his  own  advancement. 
.  In  the  Diet  his  conduct  was  such  as 
to  secure  him  both  from  the  reproaches  of  his 
own  conscience  and  from  those  of  others.  He 
lived  under  the  reigns  of  many  of  our  sover- 
eigns, and  enjoyed  the  particular  favor  and 
kindness  of  them  all.  ...  It  may  truly 
be  said  that  he  was  solitary,  but  never  sad.' 

415.  "  Count  Ilopken  remarks :  '  I  have 
not  only  known  him  tiiese  two  and  forty  years, 
but  also  some  time  since  daily  frequented  his 
company.  ...  I  do  not  recollect  to  have 
known  any  man  of  more  unilbrmly  virtuous 
character  ;  always  contented,  never  fretful  or 
morose  ;  he  was  a  true  philosopher,  and  lived 
like  one.  He  labored  diligently,  and  lived 
frugally,  without  sordidness.  •  .  .  He 
possessed  a  sound  judgment  upon  all  occasions, 
saw  every  thing  clearly,  and  expressed  him- 
self well  on  every  subject.  .  .  .  He  de- 
tested metaphysics.  .  .  .  He  was  certain- 
ly a  patern  of  sincerity,  virtue  and  piety,  and 
at  the  same  time,  in  my  opinion,  the  most 
learned  man  in  this  kingdom.'  * 

416.  "  Robsahm  says  :  '  How  he  was  looked 
upon  in  foreign  lands  I  do  not  know,  but  in 
Stockholm  even  those  who  could  not  read  his 
writings  were  always  pleased  to  meet  him  in 
company,  and  paid  respectful  attention  to 
whatever  he  said.' 

417.  '"He  attects  no  honor,'  says  Hartley, 
'but  declines  it;  pursues  no  worldly  interest; 


*  "  Count  niipkeii  says  in  a  letter  to  H  friend  :  '  I  have  some- 
times told  the  king,  that  if  ever  a  new  colony  were  to  be  formed, 
no  religion  could  be  better,  as  the  prevailing  and  established  one, 
than  that  developed  by  Svvedenborg  from  the  Sacred  Scriptures, 
and  this  on  the  two  following  accounts:  1st.  This  religion,  in 
preference  to,  and  in  a  higher  degree  than,  any  other,  inust  pro- 
duce the  most  honest  and  industrious  subjecfs  ;  for  this  religion 
places  properly  (Ac  worship  of  God  in  uses.  2dly.  It  causes  the  least 
fear  of  death,  as  tnis  religion  regards  death  merely  as  a  transition 
from  one  state  into  another,  from  a  worse  tn  a  better  situation  ; 
nay,  upon  his  principles,  I  look  upon  death  as  bemg  of  hardly 
any  greater  moment  than  drinking  a  glass  of  water.' 


.  .  .  and  is  so  far  from  the  ambition  of  head- 
ing a  sect,  that  wherever  he  resides  on  his  trav- 
els, he  is  a  mere  solitary.'  And  after  Swe- 
denborg's  death.  Hartley  again  writes :  '  The 
great  Svvedenborg  was  a  man  of  uncommon 
humility.  He  was  of  a  catholic  spirit,  and 
loved  all  good  men  of  every  church,  making 
at  the  same  time  candid  allowance  for  the  in- 
nocence of  involuntary  error.  However  self- 
denying  in  his  own  person  as  to  gratifications 
and  indulgences,  even  within  the  bounds  of 
moderation,  yet  nothing  severe,  nothing  of  the 
precisian  appeared  in  him.' 

418.  "And  lastly  Ferelius  remarks  :  'Many 
may  suppose  that  Assessor  Swedenborg  was 
a  singular  and  eccentric  person  ;  this  was  not 
the  case.  On  the  contrary,  he  was  very  agree- 
able and  complaisant  in  company  ;  he  entered 
into  conversation  on  every  topic,  and  accom- 
modated himself  to  the  ideas  of  the  party  ; 
and  he  never  mentioned  his  own  writings  and 
doctrines  but  when  he  was  asked  some  ques- 
tion about  them,  when  he  always  spoke  as 
freely  as  he  had  written.  If,  however,  he  ob- 
served that  any  persons  asked  impertinent 
questions,  or  attempted  to  ridicule  him,  he 
gave  them  answers  that  quickly  silenced  them, 
without  making  them  any  the  wiser.' 

419.  "The  persons  in  whose  houses  he 
lodged,  bear  concurrent  testimony.  Mr.  Brock- 
raer  (who  lived  in  Fetter  Lane)  says,  that 
'  if  he  believed  Swedenborg's  conversation 
with  angels  and  spirits  to  be  true,  he  should 
not  wonder  at  any  thing  he  said  or  did ;  but 
should  rather  wonder  that  surprise  and  aston- 
ishment did  not  betray  him  into  moie  un- 
guarded expressions  than  were  ever  known  to 
escape  him  :  for  he  did  and  said  nothing  but 
what  he  (Brockmer)  could  easily  account 
for  in  his  own  mind,  if  he  really  believed 
what  Svvedenborg  declares  in  his  writings  to 
be  true.  .  .  .  He  was  of  a  most  placid 
and  serene  disposition.' 

420.  "  Bergstrom  says  :  '  He  once  lived  ten 
weeks  with  me  in  my  house,  during  which 
time  I  observed  nothing  in  him  but  what  was 
very  reasonable,  and  bespoke  the  gentleman. 
For  my  part  I  think  he  was  a  reasonable, 
sensible  and  good  man  :  he  was  very  kind  to 
all,  and  generous  to  me.  As  for  his  peculiar 
sentiments,  I  do  not  meddle  with  them.' 

421.  "  Mr.  Shearsmith  declared, '  That  from 
the  first  day  of  his  coming  to  i-eside  at  his 
house,  to  the  last  day  of  his  life,  he  always 
conducted  himself  in  the  most  rational,  pru- 
dent, pious  and  Christian-like  manner.'  And 
Shearsmith's  maid  servant  commemorated  that 
'  he  was  a  good-natured  man,  a  blessing  to  the 
house ;  and  while  he  staid  there,  they  had 
harmony  and  good  business.  She  said  that 
betbre  he  came  to  their  house  he  was  offered 
another  lodging  in  the  neighborhood  ;  but  he 
told  the  mistress  then^  wanted  harmony  in  the 
house,  which  she  acknowledged ;  and  recom- 
mended him  to  Shearsmith's.' 


LIFE    AND    WRITINGS    OF    EMANUEL  SWEDENBORG. 


105 


422.  "  The  homeliness  of  some  of  these  tes- 
timonies does  not  exchide  them  from  our 
pages,  because,  diving  as  they  do  into  Swe- 
denborg's  privacy,  they  are  just  what  we  want, 
to  fortify  our  knowledge  of  one  whose  interior 
life  was  so  different  from  other  men's.  Swe- 
denborg's  biography  is  a  court  in  which  such 
witnesses  are  precisely  those  whose  depositions 
will  first  be  taken  by  the  mass  of  the  public. 
If  the  testimony  is  trivial  in  so  great  a  case, 
it  is  the  cross  questioning  of  this  age  which 
elicits  it. 

Phenomena  of  Spiritual  Intercourse. 

423.  "  His  friends  and  domestics  had  occa- 
sional opportunities  of  observing  his  deport- 
ment when  in  his  trances.  Some  of  these  we 
Lave  already  narrated,  but  the  following  also 
merit  a  place. 

424.  "  On  one  occasion  Ferelius  visited 
him  during  his  sickness,  and  as  the  former 
was  going  up  stairs,  he  heard  Swedenborg 
speaking  with  energy,  as  though  addressing  a 
company.  Reaching  the  antecliamber  where 
his  female  attendant  was  sitting,  he  asked  her 
who  was  with  the  Assessor  ?  She  said,  '  No- 
body, and  that  he  had  been  speaking  in  that 
manner  for  three  days  and  nights.'  As  the 
reverend  gentleman  entered  the  chamber, 
Swedenborg  greeted  him  tranquilly,  and  asked 
him  to  take  a  seat.  He  told  him  that  he  had 
been  tempted  and  plagued  for  ten  days  by  evil 
spirits,  and  that  he  had  never  before  been 
tempted  by  such  wicked  ones  :  but  that  he  now 
again  enjoyed  the  company  of  good  spirits. 

425.  "  One  day,  while  he  was  in  health, 
Ferelius  visited  him  in  company  with  a  Dan- 
ish clergyman.  They  found  him  sitting  in 
the  middle  of  the  room  at  a  round  table,  writ- 
ing. The  Hebrew  Bible,  which  appeared  to 
constitute  his  whole  library,  lay  before  him. 
After  he  had  greeted  them,  he  pointed  to  the 
opposite  side  of  the  table,  and  said :  '  Just 
now  the  apostle  Peter  was  here,  and  stood 
there  ;  and  it  is  not  long  since  all  the  apostles 
were  with  me ;  indeed  they  often  visit  me.' 
'  In  this  manner,'  says  Ferelius,  '  he  spoke 
without  reserve ;  but  he  never  sought  to  make 
proselytes.'  They  asked  him  why  nobody  but 
himself  enjoyed  such  spiritual  privileges  ? 
He  said,  that  '  every  man  might  at  the  present 
day  have  them,  as  well  as  in  the  times  of  the 
Old  Testament ;  but  that  the  true  hinderance 

•  now  is,  the  sensual  state  into  which  mankind 
has  fallen.'  Kobsahm  also  once  questioned 
him,  whether  it  would  be  possible  for  others  to 
enjoy  the  same  spiritual  light  as  himself.  He 
answered,  '  Take  good  heed  upon  that  point : 
a   man   lays  himself  open  to  grievous  errors 

•  who  tries  by  barely  natural  powers  to  explore 
spiritual  things.'  He  further  said  that  to 
guard  against  this  the  Lord  had  taught  us  to 
pray,  lead  us  not  into  temptation :  meaning 
that  we  are  not  allowed,  in  the  pride  of  our 
natural  understandings,  to  doubt  of  the  divine 

14 


truths  of  revelation.  '  You  know,'  said  he, 
'  how  often  students,  especially  theologians, 
who  have  gone  far  in  useless  knowledge,  have 
become  insane.' 

42G.  "  The  reason  of  the  danger  of  man,  as 
at  present  constituted,  speaking  with  spirits, 
is,  that  we  are  all  in  association  with  our  likes, 
and  being  full  of  evil,  these  similar  spirits, 
could  we  face  them,  would  but  confirm  us  in 
our  own  state  anil  views,  and  lend  an  authori- 
ty from  whose  persuasiveness  we  could  hardly 
escape,  to  our  actual  evils  and  falsities.  Hence, 
for  freedom's  sake,  the  strict  partition  between 
the  worlds.  Tiie  case  was  otherwise  before 
hell  was  necessary  to  man's  life. 

427.  "  Shearsmith  used  to  be  frightened 
when  he  first  had  Swedenborg  for  a  lodger,  by 
reason  of  his  talking  at  all  hours,  the  night  as 
well  as  the  day.  He  would  sometimes  be  writ- 
ing, says  this  informant,  and  then  stand  talking 
in  the  doorstead  of  his  room,  as  if  holding  a 
conversation  with  several  persons;  but  as  he 
spoke  in  a  language  that  Shearsmith  did  not 
understand,  he  could  make  nothing  of  it. 

428.  His  faithful  domestics,  the  old  garden- 
er and  his  wife,  who  kept  his  house  near  Stock- 
holm, told  Robsahm  with  much  tenderness, 
that  they  had  frequently  overheard  his  strong 
agony  of  mind  vented  in  ejaculatory  prayer 
during  his  temptations.  He  often  prayed  to 
God  that  the  temptations  might  leave  him, 
crying  out  with  tears,  '  Lord  God,  help  me  ; 
my  God,  forsake  me  not.'  When  the  tempta- 
tion was  over,  and  they  inquired  of  him  the 
cause  of  his  distress,  he  answered,  '  God  be 
praised,  it  is  all  removed.  Be  not  uneasy  on 
my  account ;  all  that  happens  to  me,  happens 
with  God's  permission,  and  he  will  suflfer  noth- 
ing that  he  sees  I  am  unable  to  bear.'  After 
one  of  his  trials  he  went  to  bed,  and  remained 
there  many  days  and  nights  without  rising. 
His  servants  expected  that  he  had  died  of 
fright.  They  debated  whether  they  should 
not  summon  his  relatives,  and  force  open  the 
door.  At  length  the  gardener  climbed  up  to 
a  window,  and  looking  in,  to  his  great  joy  saw 
his  master  turn  in  bed.  The  following  day 
he  rang  the  bell.  The  wife  Avent  to  his  room, 
and  told  him  how  anxious  they  had  been  about 
him  ;  to  which  he  replied,  with  a  benignant 
look,  tliat  he  was  well,  and  had  wanted  for 
nothing.  One  day  after  dinner  the  same  do- 
mestic went  into  his  room,  and  saw  his  eyes 
siiining  with  an  appearance  as  of  clear  fire. 
She  started  back,  and  exclaimed  :  '  For  God's 
sake  what  is  the  matter  ?  You  look  fearfully  ! ' 
'  How  then  do  I  look  ? '  said  he.  She  told 
him  what  she  saw.  'Well,  well,'  said  he, 
'  Fear  not !  The  Lord  has  opened  my  bodili/ 
eyes,  so  that  spirits  see  through  them  into  the 
world.  I  shall  soon  be  out  of  this  state,  which 
will  not  hurt  me.'  In  about  half  an  hour  the 
shining  appearance  left  his  eyes.  His  old 
servant  professed  to  know  when  he  had  con- 

1  versed  with  heavenly  spirits,  from  the  pleasure 


io6 


LITE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG 


and  calm  satisfaction  in  his  countenance, 
whereas  when  he  had  been  infested  by  wick- 
ed spirits,  he  had  a  sorrowful  face. 

429.  "  What  is  here  related  of  his  eyes  has 
reason  to  support  it.  Animation  plays  upon 
the  eye,  and  shows  that  there  are  fire  chan- 
nels laid  down  in  the  tissues  of  that  organ,  or 
how  could  the  brilliance  permeate  it  ?  There 
is  a  fund  of  optics  in  common  life  that  science 
has  not  observed,  for  the  eye,  prior  to  the  hand, 
is  the  power  that  commands  the  world.  The 
eye  is  of  Protean  possibilities  :  the  soul  shoots 
through  it,  and  the  look  is  either  snaky,  or  an- 
gelic. Each  passion  has  its  proper  rays. 
This,  of  the  individual  eye.  But  if  one  soul 
can  make  an  eye  lustrous,  two  or  more  looking 
Uirough  the  same  eye  will  project  a  larger 
flame.  We  notice  a  peculiar  appearance  in 
Swedenborg's  portrait,  what  our  friend  Dr. 
Elliotson  deems  that  of  an  *  amiable  lunatic  : ' 
certainly  the  common  objects  appear  to  claim 
but  little  of  its  attention,  but  if  there  is  a  va- 
cancy, it  is  only  a  space  for  spirits,  and  when 
it  was  filled  by  them,  Swedenborg  would  no 
doubt  shine  from  the  borrowed  souls  to  those 
who  saw  him. 

Anecdotes,  &c. 

430.  "  We  have  already  spoken  of  one  of 
his  voyages  to  Sweden  :  we  will  complete  this 
set  of  anecdotes,  with  the  stories  told  of  Swe- 
denborg by  two  other  English  ship  captains. 
He  sailed  from  Sweden  on  a  certain  occasion 
with  one  Captain  Harrison.  During  almost 
the  whole  voyage  he  kept  his  berth,  but  was 
often  heard  speaking,  as  if  in  conversation. 
The  steward  and  cabin  boy  came  to  the  cap- 
tain, and  told  him  that  Swedenborg  seemed 
out  of  his  head.  '  Out  of  his  head  or  not,' 
said  the  captain,  '  so  long  as  he  is  quiet  I  have 
no  power  over  him.  He  is  always  reasonable 
with  me,  and  I  have  the  best  of  weather  when 
he  is  on  board.'  Harrison  told  Robsahm 
laughingly,  that  Swedenborg  might  sail  with 
him  gratis  whenever  he  pleased;  for  never 
since  he  was  a  mariner  had  he  such  voyages 
as  with  him. 

431.  "The  same  luck  went  with  Captain 
Browell,  who  carried  him  from  London  to 
Dalaron  in  eight  days,  during  the  most  of 
which,  as  in  the  former  instances,  he  lay  in 
his  berth  and  talked.  Captain  Hodson  also, 
another  of  his  carriers,  was  but  seven  days  on 
the  voyage,  and  found  Swedenborg's  company 
60  agreeable,  that  he  was  much  delighted  and 
taken  with  him :  as  he  confessed  to  Bergstrom. 

432.  "  In  this  context  we  introduce  what 
Springer  says  of  Swedenborg's  clear  seeing  as 
regarded  himself.  '  All  that  he  has  related 
to  me  respecting  my  deceased  acquaintances, 
both  friends  and  enemies,  and  the  secrets  that 
were  between  us,  almost  surpasses  belief.  He 
explained  to  me  in  what  manner  the  peace 
was  concluded  between  Sweden  and  the  king 
at'  Prussia;  and  he  praised  my  conduct   on 


that  occasion  :  he  even  told  me  who  were  the 
three  great  personages  of  whom  I  made  use 
in  that  affair ;  which,  nevertheless,  was  an 
entire  secret  between  them  and  me.  I  asked 
him  how  he  could  be  informed  of  such  particu- 
lars, and  who  had  discovered  them  to  him. 
He  rejoined,  "  Who  informed  me  of  your  af- 
fair with  Count  Ekeblad  ?  You  cannot  deny 
the  truth  of  what  I  have  told  you.  Continue," 
he  added.  "  to  deserve  his  reproaches :  turn 
not  aside,  either  for  riches  or  honors,  from  the 
path  of  rectitude,  but  on  the  contrary,  keep 
steadily  in  it,  as  you  have  done ;  and  you  will 
prosper."  '  In  the  affair  alluded  to,  Count 
P^keblad,  in  a  political  altercation,  had  pro- 
voked Springer  to  draw  his  sword  upon  him  ; 
but  they  had  afterwards  composed  the  quar- 
rel, and  promised  never  to  mention  it  while 
both  parties  were  alive.  On  another  occasion 
the  Count  had  attempted  to  bribe  Springer 
with  a  purse  of  10,000  rix  dollars,  which  sura 
and  circumstances  Swedenborg  particularly 
mentioned  to  the  latter,  saying  that  he  had 
them  from  the  Count,  just  then  deceased. 

433.  "  In  his  Diary  Swedenborg  has  spoken 
at  great  length  of  the  fates  in  the  other  life 
of  many  celebrated  persons  with  whom  he 
had  been  acquainted  in  the  world  ;  nor  has  his 
pen  been  withheld  from  similar  particulars 
about  his  own  relations.  On  this  account,  the 
work  could  not  have  been  printed  in  his  own 
day,  without  giving  offence  to  the  survivors  of 
those  whom  he  has  thus  described.  Some 
times  his  unreserve  led  him  to  announcements 
which  must  have  been  grating  to  his  auditors. 
An  instance  of  this'  kind  occurred  on  his 
voyage  from  Gottenburg  to  London  in  1747.  _ 
The  vessel  in  which  he  was  a  passenger 
stopped  at  Oresound,  and  M.  Kryger,  the 
Swedish  Consul,  invited  the  officers  of  the 
custom  house,  together  with  several  of  the  first 
people  of  the  town,  all  anxious  to  see  and 
know  Swedenborg,  to  dine  with  him  at  his 
house.  Being  all  seated  at  table,  and  none 
of  them  taking  the  liberty  of  addressing  Swe- 
denborg, who  was  likewise  silent,  the  Swedish 
consul  thought  it  incumbent  on  him  to  break 
silence,  for  which  purpose  he  took  occasion 
from  the  death  of  the  Danish  king  Chris- 
tian VI.,  which  happened  the  preceding  year, 
(1746,)  to  inquire  of  Swedenborg,  as  he  could 
see  and  speak  with  the  dead,  whether  he  had 
also  seen  Christian  \T.  after  his  decease.  To 
this  Swedenborg  replied  in  the  affirmative, 
adding,  that  when  he  saw  him  the  first  time, 
he  was  accompanied  by  a  bishop,  or  other 
prelate,  who  humbly  begged  the  king's  pardon 
for  the  many  errors  into  Avhich  he  had  led 
him  by  his  counsels.  A  son  of  the  said  de- 
ceased prelate  happened  to  be  present  at  the 
table  :  the  consul  M.  Kryger  therefore  fearing 
that  Swedenborg  might  say  something  further 
to  the  disadvantage  of  the  father,  interrupted 
him,  saying.  Sir,  this  is  his  son  !  Swedenborg 
replied,  it  may  be,  but  what  I  am  saying  is  true. 


LIFE    AND    WRITINGS   OF   EMANUEL    SWEDENBORG. 


107 


434.  "As  to  those  in  the  other  life  with 
whom  he  could  converse,  the  privilege  had 
its  limitations.  When  the  Queen  of  Sweden 
asked  whether  his  spiritual  intercourse  was 
a  science  or  art  that  could  be  communicated 
to  others,  he  said  No,  that  it  was  a  gift  of 
the  Lord.  '  Can  you  then,'  said  she,  '  speak 
with  every  one  deceased,  or  only  witli  certain 
persons  ? '  He  answered,  '  I  cainiot  converse 
with  all,  but  with  such  as  I  have  known  in 
this  world,  with  all  royal  and  princely  persons, 
with  all  renowned  heroes,  or  great  and  learned 
men,  whom  I  have  known,  either  personally, 
or  from  their  actions  or  writings  ;  consequent- 
ly, with  all,  of  whom  I  could  form  an  idea ; 
for  it  may  be  su|)posed  that  a  person  whom  I 
never  knew,  and  of  whom  I  could  form  no 
idea,  I  neither  could  nor  would  wish  to  speak 
with.'  In  further  proof  of  this,  we  may  cite 
an  anecdote  related  by  Ferelius,  '  With  other 
news,'  says  he,  '  which  on  one  occasion  I  re- 
ceived from  Sweden  through  the  post,  was  the 
announcement  of  the  death  of  Swedenborg's 
sister,  the  widow  Sundstedt.  I  communicated 
this  information  to  a  Swedish  gentleman 
whose  name  was  Meier,  who  was  travelling  in 
England  at  that  time,  and  who  haj)pened  to  be 
at  my  house  when  the  news  came.  This  per- 
son went  immediately  to  Svvedenborg,  and  con- 
veyed the  intelligence  of  the  death  of  his  sister. 
When  he  returned  he  said,  that  he  thought 
Swedenborg's  declaration  respecting  his  inter- 
course with  the  dead  could  not  be  true,  since 
he  knew  nothing  of  the  death  of  his  sister. 
The  next  time  I  saw  the  old  man  I  mentioned 
this  to  him,  when  he  said,  "  that  of  such  cases 
he  had  no  knowledge,  since  he  did  not  desire 
to  know  them." ' 

43.^.  "  On  one  occasion  he  was  applied  to 
under  the  following  circumstances.  A  certain 
minister  of  State  flattered  himself  that  he 
could,  through  Swedenborg,  obtain  some  par- 
ticulars of  what  had  become  of  a  prince  of 
Saxe-Coburg-Saalfeldt,  named  John  William, 
who  disappeared  in  the  year  1745,  without 
any  one  knowing  what  had  become  of  him. 
Nothing  was  said  either  of  his  age,  or  his  per- 
son. Swedenborg  made  an  answer  which  is 
preserved  in  the  library  of  his  Excellency  Lars 
von  Engerstrom.  He  said  among  other  things 
that  the  prince,  after  being  twenty-seven  years 
in  the  spiritual  world,  was  in  a  society,  into 
which  he  (Swedenborg)  could  not  readily  gain 
admission  :  that  the  angels  had  no  knowledge 
of  his  state,  and  that  the  matter  was  not  im- 
portant enough  to  warrant  his  asking  the  Lord 
himself  about  it."  —  Wilkinson's  Biography, 
pp.  2IG-231. 

43G.  "  It  is  related  by  Mr.  Provo,  a  respect- 
able gentleman  of  the  medical  profession,  who 
published  the  work  called  "  Wisdom's  Dic- 
tates," that  Swedenborg  told  him  that  "  the 
Queen  of  Sweden  had  secretly  burnt  a  letter 
which  her  brother  had  sent  to  her,  a  short 
time  before  a  battle  in  which  he  was  kiUed, 


and  she  wanted  to  know  some  other  particulars 
relative  to  its  contents.  Svvedenborg,  some 
days  after  her  application  to  him,  returned,  and 
told  her  that  her  brother  was  offended  that 
she  had  burnt  his  letter;  and  as  tliis  was 
known  to  none  but  herself,  she  nearly  fainted 
at  hearing  it ;  and  was  always  very  courteous 
to  him  afterwards. 

437.  "  JNIr.  Hart  related  to  Mr.  Provo,  about 
the  year  1779,  that  he  thought  Swedenborg  a 
remarkable  man,  for  whilst  he  v/as  abroad, 
old  Mr.  Hart,  his  father,  died  in  London.  On 
Swedenborg's  return  he  went  to  spend  an 
evening  at  Mr.  Hart's  house,  in  Popi)in'3 
court.  After  being  let  in  at  the  street  door, 
he  was  told  that  his  old  friend,  Mr.  Hart,  was 
dead  ;  to  which  he  replied,  '  I  know  tiiat  very 
well,  for  I  saw  him  in  the  spiritual  world 
whilst  I  was  in  Holland,  at  such  a  time  [near 
the  time  he  died,  or  soon  after]  ;  also  whilst 
coming  over  in  the  packet  to  England  :  he  is 
not  now  in  heaven,'  continued  he,  '  but  is 
coming  round,  and  in  a  good  way  to  do  well.' 
This  much  surprised  the  widow  and  son,  for 
they  knew  that  he  was  just  come  over,  and  they 
said  that  he  was  of  such  a  nature  that  he 
could  impose  on  no  one,  that  he  always  spoke 
the  truth  concerning  every  little  matter,  and 
would  not  have  made  any  evasion  though  his 
life  had  been  at  stake."  —  Documents,  [)p.  77-79. 

438.  •'  The  celebrated  Springer,  who  lived 
in  London,  told  Swedenborg  on  one  occasion 
that  a  distinguished  Swedish  gentleman,  who, 
I  believe,  was  a  brother  of  the  present  Count 
Hopken,  one  of  the  counsellors  of  state,  was 
dead.  Some  days  afterwards,  when  they  met 
again,  the  Assessor  said  to  him  —  '  It  is  true, 
Hopken  is  dead  !  I  have  spoken  with  him, 
and  he  told  me  that  you  and  he  were  compan- 
ions together  at  Upsala,  and  that  you  after- 
wards entertained  views  partly  similar  and  part- 
ly dissimilar  concerning  political  subjects.'  He 
also  told  him  several  anecdotes,  which  Spring- 
er acknowledged  to  be  true,  and  declared,  at 
the  same  time,  that  it  was  his  firm  conviction 
that  Swedenborg  could  not  have  acquired  the 
information  from  any  other  source  than  from 
above."  —  Documents,  p.  197. 

439.  In  the  first  part  of  this  Biography,  we 
narrated  the  only  love  affair  in  which  our 
author  was  engaged.  General  Tuxen  also 
relates  that,  "  He  once  asked  Swedenborg 
whether  he  had  ever  been  married,  or  desirous 
of  marrying  ?  "  He  answered,  "  That  he  had 
not  been  married  ;  but  that  once  in  his  youth 
he  had  been  on  the  road  to  matrimony.  King 
Charles  XII.  having  recommended  the  famous 
Polheim  to  give  him  his  daughter."  On  asking 
what  obstacle  had  prevented  it,  he  said,  "  She 
would  not  have  me."  With  regard,  however, 
to  Emerentia  Polheim,  Swedenborg  in  his  old 
age,  as  Tijbeck  relates,  assured  the  daugh- 
ters and  sons-in-law  of  the  former  object  of 
his  affection,  as  they  visited  him  in  his  garden, 
that  "  he  could  converse  with  their  departed 


108 


LIFE  AND    WRITINGS   OF  EMANUEL   SWEDENBORG. 


mother  whenever  he  pleased."  "  It  was  told 
us  by  the  late  Mr.  Charles  Augustus  Tulk,  but 
we  have  no  document  for  it,  that  our  author 
used  to  say  that  he  had  seen  his  allotted  wife 
'  in  the  spiritual  world,  who  was  waiting  for 
him,  and  under  her  mortal  name  had  been  a 
Countess  Gyllenborg.  If  it  be  true,  it  is  a 
corroboration  of  Dante  and  Beatrice. 

440.  "•  We  have  already  dwelt .  at  length 
upon  the  signs  which  for  some  years  preceded 
the  opening  of  Swedenborg's  spiritual  sight. 
These  indeed  were  of  such  a  nature,  that  he  af- 
terwards wondered  that  he  had  not  previously 
arrived  at  the  persuasion  that  the  Lord  gov- 
erns the  universe  by  spiritual  agency.  Nev- 
ertheless he  was  in  a  position  to  make  every 
allowance  for  the  scepticism  of  others,  for  he 
admits  that  on  one  occasion,  many  months 
after  he  had  spoken  with  spirits,  he  perceived 
that  if  he  were  remitted  into  his  former  state, 
he  might  still  fall  back  into  the  opinion  that 
all  he  iiad  seen  was  fantasy. 

441.  "His  coolness  and  tranquillity,  and 
unselfish  character,  were  also  circumstances 
essential  to  his  higher  gifts.  We  know  how 
vital  they  are  to  the  prosecution  of  the  sci- 
ences. '  The  Lord,'  he  said,  '  had  given  him 
a  love  of  spiritual  truth,  that  is  to  say,  not 
with  a  view  to  lionor  or  j)rofit,  but  merely  for 
the  sake  of  the  truth  itself.'  No  man  of  that 
age  was  so  uninterrupted  in  his  mind,  or  so 
nakedly  devout  to  his  objects  as  Swedenborg. 
'The  elements  themselves,'  said  Sandel, '  would 
have  striven  in  vain  to  turn  him  from  his 
course.'  The  competency  also  of  his  fortune 
excluded  one  species  of  cares,  which  he  seemed 
only  to  taste  occasionally,  for  the  experiment 
of  their  spiritual  results.  There  is  a  passage 
in  his  Diary  which  illustrates  this.  *I  have 
now,'  says  lie,  '  been  for  tliirty-three  months  in 
a  state  in  which  my  mind  is  withdrawn  from 
bodily  affairs ;  and  hence  can  be  present  in 
the  societies  of  the  spiritual  and  the  celestial. 

.  .  Yet  whenever  lam  intent  upon  world- 
ly matters,  or  have  cares  and  desires  about 
money,  (such  as  caused  me  to  write  a  letter 
to-day,)  I  lapse  into  a  bodily  state  ;  and  the 
spirits,  as  they  inform  me,  cannot  speak  with 
me,  but  say  that  they  are  in  a  manner  absent. 
.  This  shows  me  that  spirits  cannot 
speak  with  a  man  who  dwells  upon  worldly 
and  bodily  cares  ;  for  the  things  of  the  body 
draw  down  his  ideas,  and  drown  them  in  the 
body.  March  4,  1748.'  It  was  however  sel- 
dom that  Swedenborg  experienced  such  dis- 
tractions, and  as  for  his  fame  in  the  world,  and 
the  success  of  his  books,  these  were  things 
that  did  not  trouble  him.  When  General 
Tuxeu  asked  him  how  many  he  thought  there 
were  in  tlie  world  who  favored  his  doctrine, 
he  i-eplied  that  '  there  might  perhaps  be  fifty, 
and  in  proportion  the  same  number  in  the 
world  of  spirits.'  But  said  he  to  Springer, 
*  God  kows  the  time  when  his  church  ought 
to  commence.' 


Diet. 

442.  "  His  diet  was  a  constant  harmonj 
and  preparation  of  his  seership.  '  Eat  not 
so  much  '  was  written  over  its  portal,  and  the 
instruction  was  obeyed  throughout  the  curricu- 
lum of  his  experiences.  The  vermin  of  glut- 
tony are  all  those  bodily  lives  that  exceed  the 
dominion  of  spiritual ;  and  these  he  cast  out 
and  kept  out,  fining  down  the  body  to  the 
shapely  strictness  of  the  soul.  We  read  of 
one  excess  that  he  committed  of  so  peculiar  a 
nature,  that  we  tell  it  in  his  own  words.  It 
occurs  in  his  Diary,  with  the  strong  heading, 
'The  stink  of  intemperance.'  '  One  evening,' 
says  he,  ^  I  took  a  great  meal  of  milk  and 
bread,  more  than  the  spirits  considered  good  for 
me.  On  this  occasion  they  dwelt  upon  intem- 
perance, and  accused  me  of  it.'  He  then 
proceeds  to  say,  that  they  made  him  sensibly 
perceive  the  foulness  which  their  ideas  attrib- 
uted to  him.  If  so  infantine  a  debauch  was 
thus  reproved,  we  may  imagine  how  sensitive 
a  thermometer  of  appetite  his  daily  spiritual 
relations  furnished ;  how  the  spirits  that  came 
to  him  opened  a  correspondence  with  the  '  ani- 
mal spirits  '  that  were  embodied  by  his  diet. 
Seership,  as  a  general  rule,  is  coincident  with 
abstemiousness,  which  is  the  directest  means 
of  putting  down  the  body,  and  by  the  law  of 
the  balance,  of  lifting  up  the  soul ;  and  where 
seership  is  thus  produced,  it  will  of  itself  lead 
to  new  demands  from  the  soul,  or  new  exi- 
gencies of  temperance.  We  might  instance 
the  Hindoo  seers  as  examples  of  these  re- 
marks, or  we  might  support  them  by  numer- 
ous cases  occurring  in  Europe,  and  even  at 
the  present  time ;  not  to  mention  that  the 
germs  of  the  experience  are  within  every 
man's  knowledge. 

443.  "  As  the  man  depends  so  much  upon 
the  dinner,  and  the  dinner  upon  the  appetite 
and  the  self-control,  it  is  interesting  to  know 
what  was  the  diet  of  a  man  so  industrious, 
peaceful  and  deep-eyed  as  Swedenborg.  For 
some  time  after  his  spiritual  intercourse  com- 
menced, his  mode  of  living  appears  to  have 
been  not  unusual,  excepting  that  the  quantity 
was  moderate :  he  occasionally  drank  one  or 
two  glasses  of  wine  after  dinner,  but  never 
more;  and  he  took  no  supper.  In  company, 
throughout  his  life,  he  followed  the  habit  of 
the  table,  and  took  wine,  '  but  always  very 
moderately.'  During  the  last  fifteen  years  of 
his  life  he  almost  abandoned  the  use  of  ani- 
mal food,  yet  at  times  would  eat  a  little  fish, 
eels  particularly.  His  main  stays  were  bread 
and  butter,  milk  and  coffee,  almonds  and  rai- 
sins, vegetables,  biscuits,  cakes  and  ginger- 
bread, which  he  used  frequently  to  bring 
home  with  him,  and  share  with  the  children. 
He  was  a  water  drinker,  but  his  chief  bever- 
age was  coffee  made  very  sweet,  and  without 
milk.  Collin  is  correct  when  he  says  that 
pensive  men  generally  ai'e  fond  of  coffee.     At 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


109 


his  house  in  Stockholm  he  had  a  fire  from 
winter  to  spring  almost  constantly  in  his  study, 
at  which  he  made  his  own  coffee,  and  drank 
it  often  both  in  the  day  and  the  night.  lie 
was  very  temperate.  It  appears  that  he  ab- 
stained from  animal  food  from  dietetic  consid- 
erations. At  the  same  time  there  dwelt  in  his 
mind  a  vegetarian  tendency,  pointed  towards 
the  future,  or  at  least,  what  is  the  same  thing, 
crying  out  from  the  past.  He  writes  on  the 
subject  in  his  Arcana  as  follows:  '  Considered 
apart,  eating  the  flesh  of  animals  is  somewhat 
profane.  The  most  ancient  people  never  on 
any  account  eat  the  flesh  of  either  beast  or 
fowl,  but  lived  entirely  upon  grain,  especially 
on  wheaten  bread,  on  fruit,  vegetables  and 
herbs,  various  kinds  of  milk,  butter,  &c.  It 
was  unlawful  for  them  to  kill  animals,  or  to 
eat  their  flesh.  They  looked  upon  it  as  bes- 
tial, and  were  content  with  the  uses  and  ser- 
vices that  animals  afforded  them.  But  in 
process  of  time,  when  men  became  as  cruel  as 
wild  beasts,  yea,  much  more  cruel,  they  began 
to  slay  animals,  and  eat  their  flesh  ;  and  in 
consideration  of  this  nature  in  man,  the  killing 
and  eating  of  animals  was  permitted,  and  con- 
tinues to  be  so.' 

Sleep. 

444.  "  Swedenborg  was  ])eculiar  in  the  mat- 
ter of  sleep ;  in  his  latter  years  he  paid  little 
attention  to  times  and  seasons ;  often  labored 
through  the  whole  night,  and  had  no  stated 
periods  of  repose.  '  When  I  am  sleepy,'  said 
he,  '  I  go  to  bed.'  He  kept  also  little  account 
of  the  days  of  the  week.  As  we  have  seen 
already,  he  sometimes  continued  in  bed  for 
several  days  together,  when  enjoying  his  spir- 
itual trances.  He  desired  Sliearsmith  never 
to  disturb  him  at  such  times ;  an  injunction 
which  was  necessary,  for  the  look  of  his  face 
was  so  peculiar  on  these  occasions  that  Shear- 
smith  sometimes  feared  he  was  dead.  At 
other  times,  as  soon  as  he  awoke  he  went  into 
his  study  (when  in  Stockholm),  kindled  the 
embers  of  his  fire  from  a  ready  supply  of 
dry  wood  and  birch  bark,  and  immediately  sat 
down  to  write. 

Conversation. 

445.  "  He  was  not  fluent  in  conversation  ; 
indeed  he  had  an  impediment  in  his  speech, 
which  perhaps  predisposed  him  to  the  loss  of 
it  that  he  suffered  from  his  apoplectic  seizure. 
It  does  not  appear  that  he  had  a  remarkable 
facility  for  acquiring  languages,  for  we  find 
that  although  he  resided  so  long  in  London, 
he  could  not  hold  a  running  conversation  in 
English.  He  was,  however,  sufficiently  ac- 
quainted with  the  modern  languages,  as  well 
as  with  Hebrew,  Greek,  and  Latin.  All  the 
authorities  agree  that  his  speech,  though  not 
facile,  was  impressive.  He  spoke  with  de- 
liberation, and  when  his  voice  was  heard,  it 
was  a  signal  for  silence  in  others,  while  the 
slowness  of  his  delivery  increased  the  curiosity 


of  the  listeners.  He  entered  into  no  disputes 
on  matters  of  religion,  but  when  oltligcd  to  de- 
fend himself,  he  did  it  mildly  and  Ijriefiy  ;  and 
if  any  one  insisted  upon  argument,  and  be- 
came warm  against  him,  he  r(!tired,  with  a 
recommendation  to  them  '  to  read  his  writings.' 
If  any  one  objected  that  it  was  impossible  to 
believe,  he  replied,  '  I  do  not  wonder  at  that,' 
and  turned  the  conversation  to  other  subjects. 
One  day,  when  Mr.  Cookworthy  was  with  him 
in  Coldbath  Fields,  a^  person  present  objected 
to  something  that  he  had  said,  and  argued  the 
point  in  his  own  way  ;  but  Swedenborg  only  re- 
plied, '  I  receive  information  from  angels  upon 
such  things  : '  a  response  of  a  forcible  nature, 
supposing  it  true,  for  how  many  ])roblems  in- 
troduction into  the  spiritual  world  would  an- 
swer :  what  a  smiting  criticism  for  instance 
Polheim  made,  or  rather  was,  upon  tiie  burial 
service,  just  because  he  stood  beyond  the 
grave.  Mr.  Buckhardt  relates,  that  on  one 
occasion  he  was  present  when  Swedenborg 
dined  in  London  with  some  of  the  Swedish 
clergy ;  and  a  polemic  arising  between  him 
and  one  of  them  concerning  the  Lord,  and  the 
nature  of  our  duty  to  Him,  Swedenborg  '  over- 
threw the  tenets  of  his  opponent,  who  appeared 
but  a  child  to  him  in  knowledge.'  We  can 
believe  that  there  was  a  formidable  power  in 
his  slow  utterances. 

446.  "  Were  this  the  place  we  might  say 
much  upon  the  almost  invariable  partition  that 
takes  place  between  the  gifts  of  speaking  and 
of  thoughtful  writing ;  so  seldom  united,  in 
one  person.  The  difference  between  the  en- 
dowments lies  somewhat  in  mental  velocities, 
the  writer  deploying  his  forces  with  a  slow- 
ness measured  to  the  pen  strokes ;  the  orator 
rushing  forth  with  his  at  voice  speed.  The 
light  and  heavy  dragoons  of  intelligence  fulfil 
different  tactics  in  the  battles  of  the  Word. 
Where  impediment  of  speech  takes  place,  it  is 
a  sign  of  lacking  communication  between  the 
mind  and  the  organs  —  of  meanings  in  dis- 
course coming  down  flashwise  ;  and  in  Swe- 
denborg's  instance,  it  might  argue  some  pre- 
disposition for  that  separation  and  absence  of 
soul  from  body  for  which  his  life  was  other- 
wise remarkable :  if  this  be  not  too  medical 
an  opinion. 

Peculiarities. 

447.  "  "VMien  in  London  he  went  occasion- 
ally to  the  Swedish  church,  and  afterwards 
dined  with  Ferelius  or  some  other  of  his  coun- 
trymen ;  but  he  told  them  that  '  he  had  no 
peace  in  the  church  on  account  of  spirits,  who 
contradicted  what  the  preacher  said,  especial- 
ly when  he  spoke  of  three  persons  in  the  God- 
head, which  amounted  in  reality  to  three  gods.' 

448.  "  During  his  latter  years  he  became 
less  and  less  attentive  to  the  concerns  of  this 
world  :  even  when  walking  abroad  he  seemed 
to  be  engaged  in  spiritual  communion,  and 
took  little  notice  of  things  and  people  in  the 
streets.     When   he    went   out   in   Stockholm 


110 


LIFE   AND   WHITINGS    OF  EMANUEL   SWEDENBORG. 


without  the  observation  of  his  domestics,  some 
singularity  in  his  dress  perchance  would  beto- 
ken his  abstraction.  Once  when  he  dined  with 
Robsahm's  father,  he  appeared  with  one  shoe 
buckle  of  plain  silver,  and  the  other,  set  with 
precious  stones  ;  greatly  to  the  amusement  of 
the  young  ladies  of  the  party.  But  a  man  of 
eighty  and  upwards,  a  seer  and  an  old  bache- 
lor besides,  might  be  pardoned  for  some  inat- 
tentions. 

449.  "  In  person,  says  Shearsmith,  he  was 
about  five  feet  nine  inches  high,  rather  thin, 
and  of  a  brown  complexion.  His  eyes  were  of 
a  brownish  gray,  nearly  hazel,  and  rather  small. 
He  had  always  a  cheerful  smile  upon  his  coun- 
tenance. Mr.  Servante  remembered  him  as 
an  old  gentleman  of  a  dignified  and  venerable 
appearance,  whose  thoughtful  yet  mildly  ex- 
pressive countenance,  added  to  something  very 
unusual  in  his  air,  attracted  his  attention  forci- 
bly. When  Collin  visited  him  he  was  thin 
and  pale,  but  still  retained  traces  of  beauty, 
and  had  something  very  pleasing  in  his  physi- 
ognomy, and  a  dignity  in  his  erect  stature. 
Ab  Indagine  relates  that  his  eyes  were  always 
smiling;  and  Robsahm,  that  his  countenance 
was  always  illuminated  by  the  light  of  his  un- 
common genius.  When  he  lodged  with  Berg- 
Ptrom  he  usually  walked  out  after  breakfast, 
dressed  neatly  in  velvet,  and  made  a  good  ap- 
pearance. His  suit,  according  to  Shearsmith, 
was  made  after  an  old  fashion,  and  he  wore  a 
full-bottomed  wig,  a  pair  of  long  ruffles,  and  a 
ciu'ious  hiked  sword,  and  carried  a  gold-headed 
cane.  In  Sweden  his  dress  was  simple,  but 
neat  and  convenient :  during  the  winter  he  was 
clad  in  a  garment  of  reindeer  skins,  and  in 
summer,  in  a  study  gown,  '  both  well  worn,' 
— :  so  Robsahm  says,  —  *  as  became  a  philoso- 
pher.' He  would  not  tolerate  linen  sheets  on 
his  bed,  but  lay  between  woollen  blankets. 
Wherever  he  lived,  his  habits  were  plain  to 
the  last  degree  ;  in  Stockholm  he  required  no 
services  of  his  old  gardener's  wife,  but  to  make 
his  bed,  and  bring  a  large  pitcher  of  water 
daily  to  his  study  :  for  the  rest,  he  waited 
ujwn  himself.  His  journeys  were  made  with 
no  parade,  and  few  of  the  conveniences  of 
travelling.  He  took  no  servant  with  him,  and 
rode  in  an  open  wagon  from  Stockholm  to 
Gottenburg,  where  he  embarked  for  England 
or  Holland,  to  have  his  manuscripts  printed. 

450.  "  In  money  matters  Swedenborg  was 
at  once  saving  and  liberal.  Those  with  whom 
he  had  affairs,  spoke  always  of  his  generosity. 
Provided  with  sutHcient  means,  he  adminis- 
tered them  strictly  for  public  services.  AYhat- 
ever  his  motives  might  be,  it  is  certain  that  he 
would  receive  back  no  proceeds  from  the  sale 
of  certain  of  his  works,  but  dedicated  the 
whole  to  religious  subscriptions.  Possibly  he 
deemed  that  as  he  was  but  an  amanuensis  of 
spiritual  powers,  he  had  no  right  to  keep  a 
commercial  account  of  the  results.     Moreover, 


he  sold  his  works  at  unre^iunerative  prices, 
and  indeed  gave  a  great  portion  of  them  away. 
When  Dr.  Hartley  offered  to  lend  him  money, 
he  returned  for  answer  that  '  as  to  this  world's 
wealth  he  had  what  was  sufficient,  and  more 
he  neither  sought  nor  wished  for.'  Count 
Hopken  says  that  '  he  lived  frugally  without 
sordidness,  and  that  his  travels  cost  him  no 
more  than  when  he  remained  at  home.'  He 
was  not  remarkably  in  the  habit  of  almsgiving, 
for  he  used  to  say  that  'most  of  those  who 
solicit  alms  are  either  lazy  or  vicious,  and  if 
from  compassion  you  give  them  money  without 
examination,  it  is  rather  an  injury  than  a  ben- 
efit.' He  did  not  lend  money,  for  that,  he 
said,  is  the  way  to  lose  it ;  and  besides,  he 
added,  '  I  want  my  money  to  pay  the  expenses 
of  travelling  and  printing.'  When  Shear- 
smith,  his  landlord,  presented  his  bills,  Swe- 
denborg used  to  send  him  to  his  drawer  to 
pay  himself;  a  careless-looking  mode,  but 
clairvoyant  people  know  of  course  with  whom 
they  have  to  deal. 

Habits  and  Manners. 

451.  "  His  manners  were  those  of  a  noble- 
man and  gentleman  of  the  last  century.  He 
was  somewhat  reserved,  but  complaisant ;  ac- 
cessible to  all,  and  had  something  very  loving 
and  taking  in  his  demeanor.  Personally  he 
left  good  impressions  behind  him  wherever  he 
appeared. 

452.  •'  His  labors  during  the  sixty-three 
years  of  his  authorship,  were  of  a  surprising 
magnitude  :  we  may  estimate  that  his  volumes 
would  make  about  sixty  octavos  of  five  hun-^ 
dred  pages  each  in  English.  About  forty  of 
these  are  already  translated,  and  many  of 
them  have  gone  through  numerous  editions  in 
England  and  America.  When  it  is  remem- 
bered that  his  works  consist  almost  entirely 
of  the  deepest  analysis,  or  treat  upon  the  high- 
est subjects,  the  quantity  which  issued  from  his 
pen  becomes  still  more  astonishing.  There  is 
indeed  a  vast  amount  of  repetition  in  his  books, 
for  as  beseemed  a  teacher,  he  professed  repe- 
tition, and  was  careless  of  artistic  effect.  But 
with  all  deductions,  his  quantity  does  not 
greatly  exceed  his  quality. 

453.  "  He  made  use  of  no  amanuensis  for 
his  books,  but  was  self-helping  as  well  as  self- 
contained  throughout.  From  the  beginning 
of  his  theological  mission,  he  framed  indexes 
or  rather  digests  of  what  he  wrote,  whereby 
he  was  enabled  to  refer  from  part  to  part  of 
his  extensive  manuscripts.  These  indexes 
are  models  of  compression  and  arrangement, 
and  are  themselves  large  and  readable  vol- 
umes. They  show  at  a  glance  what  a  crowd 
of  '  capital  aphorisms '  there  is  in  his  works, 
and  how  impossible  it  is  to  give  an  exhaustive 
statement  of  them  in  a  short  compass.  In  his 
latter  years,  the  Bible  in  various  languages, 
was  his  whole  library. 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


]11 


Editions  of  the  Bible  made  Use  of  by  Swe- 
denborg. 

454.  "  We  have  seen  above,  that  after  Sweden- 
borg's  spiritual  illumination  had  commenced  he  ap- 
plied himself  exclusively  to  the  study  of  the  Word, 
both  as  to  its  letter,  in  the  Hebrew  text,  and  as  to 
its  '  spirit  and  its  life,''  or  as  to  that  spiritual  sense 
which  he  demonstrates  as  existing  in  every  part  of 
the  Holy  Scriptures.  It  may  be  interesting  to  the 
present  as  well  a^  to  the  future  generations,  to 
know  the  different  editions  of  the  Bible  which  he 
made  use  of  This  information  is  contained  in  the 
JVew  Jerusalem  Magazine  for  17i»0,  p.  87,  where  we 
read  as  follows :  — 

"'Swedenborg  possessed  four  editions  of  the 
Holy  Bible  in  Hebrew  :  — 

"  '  I.  That  by  T.  Pagnini  Montani,  containing  fol. 
1657,  in  which  he  made  no  remarks  in  the  margin, 
as  I  was  informed  by  the  person  who  bought  it  at 
his  sale. 

"  '  II.  Biblia  Hebraica  piinctata,  cnm  JSJ'ovo  Tes- 
lamento  Grtrco,  8vo.  of  the  edition  of  Manasse  Ben 
Israel,  1639,  Amsterdam.  This  was  also  without 
remarks. 

"'III.  Reineccii  Bibl.  Hebr.  Lipsirp,  1739,  4to. 
This  I  have  happily  found ;  it  is  tilled  with  re- 
marks, and  with  the  Latin  translation  of  several 
Hebrew  words,  as  also  some  observations  on  the 
internal  sense.  The  book  is  much  used.  I  shall 
add  it  to  the  collection  of  manuscripts. 

"'IV.  Bibl.  Hebr.  secundem'Edit.  Belgii  Edvar- 
di  Vande.r  Hooght,  cum  versione  Latina  Sebastiani 
Schmid'i ;  Lipsin-,  1740,  4to.  This  book  was  given 
to  the  Rev.  Mr.  Ferelius  of  Schofde,  for  interring 
him  at  London,  where  he  then  was  minister  to  the 
Swedish  chapel.  There  is  no  remark  in  the  margin, 
but  a  great  number  of  lines  and  asterisks,  at  the  most 
remarkable  places  of  the  Latin  version,  the  origi- 
nal text  not  being  in  any  manner  touched ;  be- 
cause, according  to  the  expression  of  Swedenborg, 
"  The  Word  is  perfect,  such  as  we  have  it."  Of 
the  New  Testament  in  Greek,  he  had  none  besides 
that  mentioned.  No.  II.,  and  which  is  a  fresh  edition 
of  that  by  Elzevir  in  1624,  made  by  Janson,  and 
the  edition  of  Leusden,  Amsterdam,  1741,  with 
the  Latin  version.  It  is  probable  he  has  followed 
this  edition  in  translating  the  Apocalypse. 

" '  Of  the  Latin  translations  of  the  Bible,  he 
chiefly  made  use  of  that  by  Schmidius,  Lipsise, 
1740,  after  the  time  that  he  began  the  Jlrcana  Cce- 
lestia,  because  he  found  this  to  be  more  literal  and 
exact  than  all  the  others.  Nevertheless,  in  all  his 
quotations,  and  above  all  in  the  .Arcana  Calestia, 
he  has  more  exactly  expressed  the  sense  accord- 
ing to  the  original  language.  He  has  never  fol- 
lowed the  version  of  Arius  Montanus,  either  of  the 
Old  or  New  Testament,  as  I  have  carefully  exam- 
ined and  found  to  be  the  case.  But  he  had  four 
2opies  of  the  Latin  translation  of  Castillis,  apparent- 
ly for  the  purity  of  the  language,  which  he  was  very 
studiously  applying  himself  to,  before  he  learned 
Hebrew  in  1745.  In  his  quotations  of  the  New 
Testament,  he  only  made  use  of  the  translation  of 
Schmidius,  first  edition,  which  he  sometimes  has 
'.eft,  the  better  to  express  the  sense  of  the  Greek. 
From  this  it  appears,  that  he  always  had  the  origi- 
nals at  hand.  But  with  respect  to  the  author's  trans- 
lations of  Genesis,  Exodus,  and  the  Apocalypse, 
they  are  directly  translated  from  the  originals.'  "  * 


»  "  We  wish  to  observe  tliat  Swedenborg  required  the  abso- 
lute literal  sense  of  Scripture  as  the  basis  of  UU  spiritual  inter- 
pretati<ui,  and  as  the  Latin  ver.-ion  of  Schmidius  was  in  ttiis  re- 
spect the  most  complete  of  any  in  existence,  being  an  improve- 
ment on  the  literal  version  vf  -Monlanus,  he   piellrred  it,  and  in 


45o.  It  ought  to  be  remarked,  however, 
that  most  of  his  spiritual  writings  abound  with 
errors  of  the  press,  which  evil  arose,  as  Swe- 
denborg assures  his  friend  Robsahm,  from  the 
circumstance  that  the  printer  also  undertook 
the  ofhce  of  corrector.  This  will  explain 
some  things  which  have  appeared  to  many  as 
discrepancies  or  obscurities  in  his  writings. 
The  errors  of  translators  will  account  for 
many  more. 

Character. 
45G.  It  is  well  remarked  by  Wilkinson,  in 
summing  up  the  character  of  Swedenborg, 
that  "  the  upper  parts  of  it  rose  from  the 
groundwork  of  excellent  citizenship  and  social 
qualities.  Naturally  inoffensive  and  conserva- 
tive, he  was  at  one  with  the  general  polity, 
and  never  dreamed  of  innovations  that  should 
interfere  with  the  moral  basis  of  the  state. 
P^ven  his  theology  was  referable,  in  his  view, 
to  an  existing  authority  in  the  Bible,  and  in 
harmony  with  the  earliest  creeds  of  the  church, 
so  far  as  they  went.  He  lent  himself  freely  to 
his  family  ties,  but  never  allowed  them  to  inter- 
rupt his  justice.  As  a  friend  he  was  stanch  and 
equally  independent.  The  sentiment  of  duty 
ruled  him  without  appeal  in  his  public  as  in 
his  private  affairs  :  he  had  no  acquaintances 
but  society  and  his  country  when  their  inter- 
ests were  involved.  In  disseminating  his  re- 
ligious ideas,  he  was  open  and  above  board : 
placed  his  books  within  the  reach  of  the  Chris- 
tian world,  and  there  left  them,  to  Providence 
and  the  readers.  By  no  trick  did  he  ever 
seek  to  force  attention,  and  intrigue  had  no 
part  in  his  character.  Notwithstanding  hi.s 
attachment  to  his  first  admirers,  he  kept  his 
own  space  around  him,  and  was  not  impeded 
by  any  followers.  Tender  and  amicable  in 
his  nature,  he  was  always  distant  enough  to 
have  that  large  arm's  length  that  so  peculiar 
a  workman  required.  Ambition  he  must 
have  had  in  some  sense,  but  so  transpierced 
and  smitten  with  zeal  for  his  fellows,  that  we 
can  only  call  it,  public  love.  The  power  of 
order  and  combination,  is  a  main  feature  in 
his  capacious  intellect ;  those  who  open  him 
as  a  visionary,  are  struck  with  the  masculine 
connection  which  he  every  where  displays. 
His  sensual  nature  was  evidently  an  obedient 
though  a  powerful  vehicle  to  his  mind.  He 
was  perfectly  courageous  in  that  kind  that  his 
mission  needed  ;  firm,  but  unobtrusive,  in  all 
courts  and  companies,  and  ever  bending  whith- 
er his  conscience  prescribed.  Religion  was 
the  mild  element  that  governed  the  rest,  con- 
verting them  past  their  own  natures  by  its 
lively  flames,  and  he  walked  with  the  constant 
sentiment  of  God  between  him  and  his  fellows, 
giving    and    receiving    dignity   among    God's 


his  verj-  numerous  quotations  from  the  Word,  especially  in  the 
Apocalypse  Explained,  seldom  departs  from  the  version  of 
Schmidius,  unless  to  render  the  Hebrew  text  still  -nr«  •iiithfully 
ard  literallv." 


112 


LIFE   AND    WRITINGS   OF   EMANUEL  SWEDENBORG. 


children.  His  life  indeed  is  not  heroic  in  the 
old  fashion,  but  take  his  own  account  of  it, 
and  he  has  travelled  far  and  perilled  much : 
he  has  seen  and  been  what  would  bleach  the 
lips  of  heroes.  Whether  you  receive  his  ac- 
count or  not,  you  must  own  that  his  structure 
was  heroic,  for  how  otherwise  could  he  have 
outlived  those  tremendous  '  fancies  '  of  heaven 
and  hell.  But  let  that  pass,  and  we  still  claim 
him  as  a  hero  in  the  new  campaign  of  peace. 
The  first  P>pic  of  the  Study  is  the  song  that 
will  celebrate  him.  There  are  many  simple 
problems,  but  how  few  dare  face  them  :  it  is 
more  difficult  to  be  courageous  there  than  be- 
fore batteries  of  cannon  :  it  is  more  impossible 
to  the  most  to  lead  the  forlorn  hopes  of  thought, 
discouraged  since  history  began,  to  victory, 
than  to  mount  tbe  scaling  ladder  in  the  immi- 
nent deadly  breach.  To  do  the  one  requires 
only  command  of  body  ;  to  perform  the  other 
needs  courage  over  the  brain  itself ;  fighting 
against  organism  and  stupidity  older  and  more 
terrifying  than  armies.  Select  your  problem, 
and  ask  the  world  round  who  will  besiege  it 
until  it  cedes  the  truth,  and  you  soon  find  that 
of  all  the  soldiers  there  is  none  who  does  not 
straightway  show  fatigue  and  sob  impossible, 
■which  are  cowardice  under  its  literary  name. 
In  these  ages  there  has  been  no  man  who 
stood  up  so  manfully  to  his  problems  as  Swe- 
denborg,  who  wielded  his  own  brains  so  like  a 
spirit,  or  knew  so  experimentally  that  labor 
rises  over  death.  Therefore  we  name  him 
Leader  of  the  world's  free  thought  and  free 
press  ;  the  Captain  of  the  heroes  of  the  writing 
desk. —  Wilkinson's  Biography,  pp.  245-247. 


PART    IV. 

Concluding  Reflections. 

457.  '  In  drawing  this  Memoir  to  a  close, 
we  are  led  to  observe  that  the  world  is  at  this 
instant  reaping  a  manifold  harvest  from  the 
works  of  Swedenborg,  without  knowing,  per- 
haps, into  whose  labor  it  has  entered.  The 
walls  of  a  new  school  are  also  rising  up  among 
the  ruins  of  ages,  and  many  are  helping  to 
make  them  high  and  strong  who  have  never 
comprehended  either  the  plan  or  the  founda- 
tion ;  each  working  at  his  own  chosen  task,  and 
overruled  by  a  mysterious  intelligence  which 
elaborates  the  unity  of  the  whole  in  silence 
and  darkness." 

458.  There  are  some,  however,  who  will  be 
disposed  to  exclaim,  in  reference  to  the  pro- 
fessions made  by  Swedenborg  and  his  friends, 
"  Is  your  Swedenborgian  Church  a  new  sect 
in  the  Protestant  community,  set  up  as  the 
fulfilment  of  prophecy  "  !  On  this  point  there 
is  much  misapprehension  abroad.  "  The  New 
Jerusalem,  Swedenborg  says,  is  formed  of  those 
who  worship  the  Lord  and  do  the  work  of  re- 
pentance by  shunning  evils  as  sins,  and  conse- 
quently it  is  formed  gradually,  throughout  all 


Christendom,  as  the  doctrine  of  justification  by 
Faith  alone  is  extirpated.  Who  then  shall 
say  that  this  Divine  Church  is  limited  to  those 
who  assemble  in  their  places  of  worship,  and 
who  do  so  because  they  understand  each  oth- 
er and  have  sympathies  in  common  ?  Such 
Ecclesias  avowedly  constitute  but  one  phasis 
of  the  Church ;  their  providential  use  is  to 
diffuse  its  truths,  and  eventually,  perhaps,  to 
inaugurate  its  order  as  an  institution ;  the 
while  its  universal  body  is  growing  in  all  lands, 
and  its  members  marching  from  every  point  of 
the  compass  under  a  variety  of  banners.  '  Lift 
up  thine  eyes  round  about,  and  see,'  exclaims 
the  Prophet,  '  all  they  gather  themselves  to- 
gether, they  come  to  thee.  .  .  .  Thus 
saith  Adonai  Jehovih,  Behold,  I  will  lift  up 
my  hand  to  the  Gentiles,  and  set  up  my  stan- 
dard to  the  people :  and  they  shall  bring  thy 
sons  in  their  arms,  and  thy  daughters  shall  be 
carried  on  their  shoulders.  .  .  •  There- 
fore thy  gates  shall  be  open  continually  ;  they 
shall  not  be  shut  day  nor  night ;  that  men 
may  bring  into  thee  the  forces  of  the  Gentiles, 
and  that  their  kings  may  be  brought.'  Isaiah 
xlix,  Ix.  The  receivers  of  Swedenborg's 
writings  are  well  a.ware  that  it  would  be  foolish 
to  apply  such  prophecies  to  a  mere  organiza- 
tion of  religious  societies,  and  their  assemblies 
in  meeting  houses  ;  but  they  know,  at  the  same 
time,  that  they  apply  in  all  fulness  both  of  the 
letter  and  the  spirit,  to  the  New  Church. 

459.  "  The  New  Church,  therefore,  accord- 
ing to  Swedenborg,  is  a  new  dispensation  of 
all  that  is  good  and  true,  and  cannot  be  pro- 
nounced, any  more  than  it  can  be  made,  secta- 
rian, without  a  violation  of  its  attributes.  As 
an  Institution  it  doubtless  claims  to  be  emi- 
nently spiritual  in  its  operation,  but  as  an  in- 
tellectual and  moral  force  it  connects  religion 
with  every  human  interest.  While,  therefore, 
its  particular  object  is  to  change  the  whole 
man  by  regeneration,  and  make  him  the  child 
of  God,  its  general  object  is  to  evangelize  the 
world  and  bring  it  into  correspondence  with 
the  order  of  heaven.  Swedenborg  has  no- 
where prescribed  any  organization  of  the 
Church."  —  ^icA's  Sketch,  pp.  189-192. 

Qualifications  for  his  sacred  OlBfice. 

460.  Swedenborg's  qualifications,  both  moral 
and  intellectual,  for  such  an  office  as  it  is  claimed 
he  has  been  elected  to,  it  is  well  remarked. 
"  were  such  as  all  must  allow  to  be  appropri- 
ate in  the  highest  degree.  In  him  were  united 
the  utmost  integrity,  piety,  and  innocence  of 
manners,  with  the  most  comprehensive  under- 
standing and  most  extensive  attainments  in 
knowledge.  The  former  excellences,  it  will 
generally  be  admitted,  were  necessary  to  pre- 
pare him  for  his  office  at  all ;  and  without  the 
latter,  it  will  easily  be  seen,  he  could  not  have 
discharged  it  with  effect.  He  stands  not  in  the 
character  of  a  new  prophet,  in  the  sense  usually 
applied  to  that  term,  and  as  he  has  sometimes 


LIFE    AND    WHITINGS    OF    EMANUEL    SWEDENRORG. 


113 


been  denominatccl  in  derision  ;  nor  in  that  of  a 
writer  of"  additions  to  the  Word  of  God,  as  he 
has  also  been  maliciously  represented.  The 
Lord  engages,  at  his  second  coming,  to  appear 
*in  the  clouds  of  heaven.'  —  or  in  the  outward 
covering  of  his  Word,  which  is  its  literal  sense, 
—  'with  power  and  great  glory,'  —  with  the 
full  evidence  and  clear  brilliancy  of  the  genu- 
ine trutii  of  his  Word,  to  which  the  letter  is 
the  covering.  Tliis  could  not  have  been  ac- 
complished by  sending  a  prophet,  again  to 
speak  in  the  enigmatical,  and  never,  without 
special  illumination,  clearly  understood  lan- 
guage of  prophecy  ;  but  only  by  raising  up  a 
teacher,  who,  under  the  influence  of  divine 
guidance  and  illumination,  should  be  able  to 
see  in  the  Scriptures,  and  to  comprehend  in 
his  own  mind,  the  sublime  truths  he  was  to 
teach,  and  to  communicate  them  in  a  manner 
suited  to  their  depth  and  importance.  Hence 
the  necessity  that  the  Human  Instrument 
made  choice  of  on  this  occasion  should  be  a  man 
of  learning.  Something  similar  occurred  at 
the  first  promulgation  of  Christianity  :  for  the 
apostles  were  not  all  ignorant  men.  To  dif- 
fuse the  knowledge  of  the  gospel  among  the 
Jews,  i)ersons  possessing  nothing  beyond  com- 
mon Jewish  attainments,  but  guided  by  the 
Spirit  of  God,  were  competent:  but  when  'a 
chosen  vessel '  was  required  '  to  bear  the 
Lord's  name  before  the  Gentiles,  and  kings, 
and  to  the  children  of  Israel'  scattered  among 
the  Gentiles,  —  to  carry  the  gospel  to  the 
learned  and  polished  nations  of  those  times, — 
a  man  was  miraculously  called  to  the  work, 
who,  having  been  born  and  long  resident  at 
Tarsus,  a  polite  Grecian  city,  was  as  much 
skilled  in  the  learning  of  the  Greeks,  as,  by 
having  been  brought  up  at  the  feet  of  Gama- 
liel, he  was  versed  in  the  doctrines  of  the  Jews. 
Much  more  was  it  necessary  that,  in  this  age 
of  the  general  diffusion  of  natural  knowl- 
edge, the  Human  Instrument  for  first  commu- 
nicating the  truths  to  be  made  known  at  the 
Lord's  second  coming,  should  stand  upon  a 
par  with  the  first  of  his  contemporaries  in  sci- 
entific attainment ;  especially  as,  while  all  the 
general  doctrines  he  was  to  unfold  were  to  be 
far  more  clear,  and  more  easily  intelligible, 
than  those  commonly  received  at  present  as 
the  doctrines  of  Christianity,  some  of  the 
truths  to  be  discovered  were  to  be  of  the  most 
profound  kind,  requiring  for  their  full  devel- 
opment the  highest  talent  for  abstruse  investi- 
gation, and  for  their  perfect  comprehension 
the  most  exalted  powers  of  the  best  cultivated 
mind. 

461.  "In  Swedenborg,  every  requisite  gift 
was  centred.  Well  imbued,  first  under  the 
tuition  of  his  learned  father,  and  then  at  the 
University  of  Upsal,  with  all  the  usual  ele- 
ments of  a  learned  education,  he  for  a  time 
cultivated  classical  literature  with  diligence 
and  success.  He  then  applied  himself  to  the 
most  solid  and  certain  of  the  natural  sciences, 
15 


and  not  only  by  dom<'stic  study  and  liy  corre- 
spondence with  foreign  literati,  but  by  repeat- 
ed travels  in  all  the  scicntKically  enlightened 
parts  of  Europe,  —  in  (ierniany,  Italy,  France, 
Holland,  and  England,  —  he  made  himself 
thoroughly  acquainted  with  all  the  knowledge 
of  his  time,  and  was  admitted,  by  general  con- 
sent, to  a  station  among  the  first  philosophers 
of  the  age.  As,  in  the  midst  of  the  distinc- 
tions with  which  he  was  honored  by  his  com- 
peers in  learning  and  by  sovereign  princes,  he 
never  forgot  for  a  moment  his  original  piety 
and  modesty,  —  his  scientific  writings  con- 
stantly breathing  the  humble  and  devotional 
spirit  of  a  true  Christian  philosopher,  —  the 
acquisitions  he  made  in  natural  science  must 
be  acknowledged  to  have  fonned  an  admirable 
preparation,  and  a  most  suitable  basis,  for  the 
apprehension  and  explication  of  the  spiritual 
truths  which  he  was  to  be  the  Instrument  for 
unfolding.  Between  the  book  of  nature,  read 
by  the  eye  of  humble  intelligence,  and  the 
Word  of  God,  every  one  intuitively  perceives 
there  must  be  an  exact  agreement ;  and  spir- 
itual views  can  never  be  so  little  likely  to  par- 
take of  delusion,  as  when  they  take  for  their 
foundation  a  copious  store  of  sound  natural 
science.  An  extensive  acquaintance  with  the 
knowledge  of  God  in  his  works,  must  be  the 
best  preparation  for  a  superior  perception  of 
the  knowledge  of  God  in  his  Word :  and  by 
the  former  was  Swedenborg  eminently  dis- 
tinguished." 

462.  But  it  is,  after  all,  in  the  interior  evi- 
dence of  his  writings,  that  the  great  question 
must  finally  be  settled.  "  I  am  indeed  satis- 
fied," says  Mr.  Noble,  "  that  a  most  convincing 
work  might  be  written  on  the  Internal  Evi- 
dence which  the  writings  of  Swedenborg  bear 
to  their  own  truth  :  and  this  not  only  in  the 
great  and  leading  doctrines  which  they  deliver, 
and  which  they  so  scripturally  and  rationally 
establish,  but  in  innumerable  more  minute 
points,  in  which  they  speak  to  the  heart,  and 
experience,  and  best  intelligence,  of  man. 
There  is  no  subject  of  which  they  treat  that 
they  do  not  lay  open  in  a  deeper  ground  than 
is  done  by  any  other  author :  in  particular, 
they  discover  so  profoundly  and  distinctly  the 
inward  operations,  the  interior  workings,  of 
the  human  heart  and  mind,  and  unveil  man  so 
fully  to  himself,  that  no  person  of  reflection  can 
attentively  peruse  them,  without  feeling  a  moni- 
tor in  his  own  breast  continually  responding  to 
their  truth."  —  Noble's  Appeal,  pp.  198-20J 

Testimony  of  Oberlin. 

463.  While  upon  this  subject  of  interior 
evidence,  we  cannot  refrain  from  a  most  inter- 
esting testimony  to  the  importance  and  value 
of  Swedenborg's  writings,  which  is  to  be  found 
in  the  experience  and  practice  of  the  celebrated 
Oberlin.  Distinguished  as  he  is  for  his  labors 
of  love  and  heavenly  philanthropy,  we  can  but 
regard  it  as  a  rich  and  lasting  testimony  to 


114 


LIFE   AND   WRITINGS   OF   EMANUEL   SWEDENBORG. 


the  truths  of  the  New  Church,  to  have  .so  full 
an  account  from  such  a  man.  This  testimony 
is  recorded  in  the  *'  Intellectual  Repository " 
for  April,  1840,  in  a  visit  which  the  Rev.  J. 
H.  Sraithson  paid  to  the  worthy  jihilanthro- 
pist  and  Christian,  two  years  prior  to  his  death. 
After  .some  previous  conversation,  Mr.  8.  pro- 
coeds  as  follows  :  — 

464.  '*  I  now  prepared  myself  to  converse 
with  him  on  thinfjs  of  a  more  exalted  character 
—  on  his  manner  of  perceiving  the  truths  of 
the  Word,  as  well  as  his  conceptions  respecting 
the  realities  of  heaven,  and  the  spiritual  stjlte 
of  man  in  general.  I  at  once  asked  him 
whetlier  he  had  read  any  of  the  works  of  Swe- 
denborg  ?  Without  replying,  he  immediately 
i-eached  a  book,  and  clapping  his  hand  upon 
it.  expressive  of  great  satisfaction,  told  me, 
that  he  had  had  this  treasure  many  years  in 
his  library,  and  that  he  knsw  from  his  own 
experience  that  every  thing  related  in  it  was 
true.  This  treasure  was  Swedenborg's  work 
On  Heaven  and  Hell.  As  I  had  lately  become 
acquainted  with  the  theological  writings  of  the 
enlightened  Swedenborg,  and  as  Oberlin  was 
almost  the  only  person  I  had  met  with  who 
had  any  knowledge  of  those  writings,  I  was, 
of  course,  highly  delighted  to  meet  with  a 
man,  whose  name  was  universally  honored, 
and  whose  life  and  character  were  considered 
as  a  bright  example  of  every  Christian  virtue. 
The  great  weight  which  accompanied  the 
name  of  this  good  man,  and  the  approving 
declaration  he  had  already  made  respecting 
one  of  the  most  important  works  of  Sweden- 
borg, materially  strengthened  my  convictions 
of  the  truth  of  his  claims  to  universal  atten- 
tion. I  accordingly  felt  the  deepest  interest 
in  conversing  with  Oberlin  on  the  subject  of 
Swedenborg's  theology,  and  the  amazing  spir- 
itual intelligence  displayed  in  his  writings, 
and  inquired  how  it  had  happened,  that  he  had 
arrived  at  convictions  so  solid  respecting  the 
facte  and  truths  contained  in  the  work  On 
Heaven  and  Hell.  He  replied,  that  when  he 
first  came  to  reside  as  a  pastor  among  the  in- 
,  habitants  of  Steinthal,  they  had  many  super- 
stitious notions  respecting  the  proximity  of  the 
spiritual  world,  and  of  tiie  appearance  of  vari- 
ous objects  and  phenomena  in  that  world 
which,  from  time  to  time,  were  seen  by  some 
of  the  people  belonging  to  his  flock.  For  in- 
stance, it  was  not  unusual  for  a  person  who 
had  died  to  appear  to  some  individual  in  the 
valley.  This  gift  of  second  sight,  or  the  open- 
ing of  the  spiritual  sight,  to  see  objects  in  a 
spiritual  state  of  existence,  was,  however,  con- 
fined to  a  few  jjcrsons,  and  continued  but  a 
short  period,  and  at  different  intervals,  of  time. 
The  report  of  every  new  occurrence  of  this 
kind  was  brought  to  Oberlin,  who  at  length 
became  so  much  annoyed,  that  he  was  resolved 
to  put  down  this  species  of  superstition,  as  he 
called  it,  from  the  pulpit,  and  exerted  himself 
for  a  considerable  time  to  this  end,  but  with 


little  or  no  desirable  effect.  Cases  became 
more  numerous,  and  the  circumstances  so 
striking  as  even  to  stagger  the  scepticism  of 
Oberlin  himself.  About  this  time,  being  on  a 
visit  at  Strasburg,  he  met  with  the  work  On 
Heai'en  and  Hell,  which  a  friend  recommended 
him  to  peruse.  This  work,  as  he  informed  me, 
gave  him  a  full  and  satisfactory  explanation  of 
the  extraordinary  cases  occurring  in  his  valley, 
and  which  he  himself  was,  at  length,  from  evi- 
dences which  could  not  be  doubted,  constrained 
to  admit.  The  satisfactory  solution  of  these 
extraordinary  cases  afforded  great  pleasure  to 
his  mind,  and  he  read  the  '  treasure,'  as  he 
called  it,  very  attentively,  and  with  increasing 
delight.  He  no  longer  doubted  in  the  near-  ■ 
ness  of  the  spiritual  world;  yea,  he  believed 
that  man,  by  virtue  of  his  better  part  —  his 
immortal  mind  —  is  already  an  inhabitant  of 
the  spiritual  world,  in  which,  after  the  death 
of  the  material  body,  he  is  to  continue  his  ex- 
istence foi-ever.  He  plainly  saw  from  the 
correspondent  relation  existing  between  the 
two  worlds,  that  when  it  pleased  the  Lord, 
man  might  easily  be  placed,  by  opening  his 
spiritual  senses,  in  open  communication  with 
the  world  of  spirits.  This,  he  observed,  was 
frequently  the  case  with  the  seers  mentioned  in 
the  Old  Testament ;  and  why  might  it  not  be 
so  now,  if  the  divine  Providence  saw  fit,  in 
order  to  instruct  mankind  more  fully  in  re- 
spect to  their  relation  to  a  spiritual  state  of 
existence,  and  to  replenish  their  minds  with 
more  accurate  and  copious  views  respecting 
heaven,  the  final  home  of  the  good,  and  hell, 
the  final  abode  of  the  wicked. 

465.  "  This  conversation  of  Oberlin's  seemed 
highly  reasonable  and  delightful ;  and  I  in- 
quired further,  by  what  means  he  had  arrived 
at  convictions  so  solid  respecting  the  truth  of 
vSwedenborg's  statements  and  descriptions  con- 
cerning the  world  of  spirits,  and  heaven  and 
hell.  He  replied,  that  he  himself  had  had 
ocular  and  demonstrative  experience  respect- 
ing these  important  subjects,  and  that,  strange 
to  say,  he  had  come  into  that  state  of  open 
communion  with  the  world  of  spirits,  which  he 
had  formerly  considered  as  a  rank  species  of 
superstition,  and  which  he  had  endeavored  to 
extirpate  from  the  valley.  He  observed,  that 
the  inhabitants  of  that  mountainous  district  had 
always  been  notorious  for  this  peculiar  kind 
of  spiritual  experience,  and  in  this  respect 
much  resembled  the  highlanders  of  Scotland, 
of  whom  he  had  heard  and  read  similar  ac- 
counts. He,  therefore,  could  readily  under- 
stand Swedenborg's  case,  who,  for  most  useful 
and  salutary  purposes,  was  mercifully  permit- 
ted to  enjoy  an  open  intercourse  with  the 
world  of  spirits,  during  so  many  years  of  his 
life,  in  order  to  instruct  mankind  in  respect  to 
subjects  of  the  greatest  moment  to  wisdom 
and  happiness,  and  of  which  they  are  so  de- 
plorably ignorant :  with  regard  to  himself, 
however,  he  had  only  had  glimpses,  as  it  were, 


LIFE   AND    WRITINGS   OF   EMANUEL   SWEDENBORG. 


115 


into  the  spiritual  world,  whicli  continued  only 
for  short  periods,  and  at  distant  intervals;  and 
if  he  had  not  road  Swodenhorfr's  work,  he 
could  not  rationally  and  satisfactorily  have  ex- 
plained to  himself  the  various  objects  and 
phenomena  he  had  beheld. 

46G.  "  From  this  time,  he  observed,  he  ceased 
to  manifest  his  opposition  against  the  '  super- 
stition '  in  question,  and  endeavored,  when 
any  thing  occurred,  to  turn  it  to  the  instruc- 
tion and  edification  of  his  people.  He  care- 
fully wrote  down  every  occurrence,  and  drew 
from  it  some  salutary  instruction,  which  either 
warned  his  flock  against  evil,  or  encouraged 
them  in  goodness  and  virtue.  He  said  that  he 
had  a  large  pile  of  papers,  which  he  had  writ- 
ten on  this  kind  of  spiritual  phenomena,  con- 
taining the  facts,  with  his  own  reflections  upon 
them.  One  of  these  occurrences  I  can  here  re- 
late. In  the  year  180G,  a. tremendous  convul- 
sion of  nature  occurred  in  Switzerland,  which 
deeply  moved  the  whole  of  Eurojje :  it  was  the 
fall  of  the  Rossberg,  a  great  mountain,  which 
suddenly  fell,  and  buried  several  villages  un- 
der it.s  ruins.  This  catastrophe  excited  the 
greatest  consternation  throughout  the  whole 
surrounding  country,  and  deeply  affected  Ober- 
lin  and  the  people  of  Steinthal.  As  it  was 
customary  in  cases  of  deep  excitement  for 
some  person  or  other  in  the  valley  to  become 
clairvoyant,  that  is,  to  have  their  spiritual 
vision  opened  ;  so  in  this  case,  several  individ- 
uals became  clairvoyant,  and  the  unfortunate 
people  who  had  been  destroyed  by  the  moun- 
tain, were  seen  in  the  world  of  spirits.  They 
appeared,  said  Oberlin,  in  places  very  similar 
to  those  they  had  left  in  the  natural  world, 
and  associated  together,  as  they  had  been  ac- 
customed to  do,  but  by  degrees  they  separated 
from  each  other,  and  were  associated  accord- 
ing to  their  moral  worth.  This  account,  Ober- 
lin observed,  was  in  agreement  with  what 
Swedenborg  says  respecting  the  state  of  man 
immediately  after  his  departure  from  this 
world  ;  and  likewise  respecting  what  he  states 
in  regard  to  the  manner  in  which  spirits  asso- 
ciate together,  or  constitute  societies  ;  for  all 
are  there  arranged  according  '  to  their  moral 
worth,'  —  those  who  are  good,  and,  in  similar 
affections,  constitute  heavenly  societies,  and 
those  who  are  evil,  and  in  similar  malignant 
dispositions,  form  infernal  societies. 

467.  "  So  convinced  was  Oberlin  of  the  sal- 
utary importance  of  teaching  his  flock  respect- 
ing heaven  and  hell,  and  the  correspondent 
relation  which  man  sustains  to  the  spiritual 
worid,  that  he  formed  a  chart,  or  map,  repre- 
senting heaven,  which  he  hunguj)  in  his  church. 
This  celestial  diagram,  as  it  was  called,  was 
taken  from  Solomon's  temple,  which,  in  all 
respects  corresponded  to  heaven.  These  cor- 
respondences Oberlin  had  derived  from  Swe- 
denborg, and  he  pointed  out  to  his  fiock,  that 
according  to  their  humility,  piety,  fidelity, 
and  theii-  love  of  being  useful  to  each  other, 


would  be  their  elevation  in  the  Lord's  king- 
dom, either  to  the  first,  second,  or  third  heaven. 
Ilis  flock  were  extremely  delighted  to  hear 
his  remarks  concerning  heaven  ;  and  the  man- 
ner in  which  he  exf)lained  to  them  how  the 
love  of  the  Lord  above  all  things,  and  the  love 
of  our  neighbor  even  better  than  ourselves, 
constitutes  the  life  and  soul  of  the  heavenly 
kingdom,  served,  no  doubt,  to  kindle  that  ce- 
lestial fire  of  mutual  love  amongst  his  people, 
which  made  them  'a  bright  and  shining  light 
to  all  around  them.  For  the  numerous  in- 
stances of  remarkable  self-denial,  of  benevo- 
lence to  the  orphan,  widow,  and  stranger ;  of 
liberal  contributions  from  their  scanty  means 
to  procure  Bibles  for  those  in  the  surrounding 
districts,  that  did  not  possess  the  Word  of 
God,  and  to  purchase  articles  of  clothing,  and 
implements  of  use  for  those  who  were  destitute, 
and  not  able  to  work  for  the  want  of  necessa- 
ry means  :  these  facts,  I  repeat,  when  consid- 
ered in  connection  with  the  general  exemption 
from  vice  and  crime,  were  striking  proofs  of 
something  like  that  genuine  spirit  of  Chris- 
tianity, which  has  seldom  been  witnessed  upon 
earth,  but  which,  as  the  New  Jerusalem  Church 
advances,  will  not  be  so  great  a  stranger 
amongst  men. 

468.  "  From  seeing,  as  explained  by  Swe- 
denborg, that  the  Lord's  kingdom  is  a  king- 
dom of  uses,  Oberlin  resolved  all  the  exertions 
and  operations  of  his  life  into  one  element  — 
USE.  He  taught  his  people,  that  to  be  useful, 
and  to  shun  all  evil  as  sin  against  the  Lord, 
in  being  useful,  is  the  truly  heavenly  life.  On 
this  account,  when  his  flock  assembled  in  the 
church  on  the  week  day,  to  hear  from  their 
beloved  pastor  some  instructive  and  edifying 
discourse,  the  females  brought  with  them  their 
knitting,  needlework,  and  platting,  and  thus 
worked  with  their  hands,  whilst  their  minds 
were  being  instructed  in  various  kinds  of  use- 
ful knowledge.  His  discourse  on  some  week- 
day evening  was  not  exclusively  theological 
and  religious,  although  religion  was  blended 
with  every  thing  he  said ;  but  it  frequently 
conveyed  some  eminently  practical  ideas  on 
the  various  useful  arts  of  common  life.  These 
useful  ideas  on  the  concerns  of  ordinary  life 
were  always  connected  with  something  heav- 
enly, and  ascribed  to  the  goodness  of  our 
heavenly  Father  ;  in  this  manner  Oberlin  con- 
nected the  concerns  of  earth  with  the  realities 
of  heaven,  and  brought  down  a  celestial  influ- 
ence into  the  common  duties  of  life. 

469.  "The  day  after  my  arrival  w^as  thi- 
Sabbath,  and  I  anticipated  much  pleasure  in 
hearing  the  venerable  pastor  address  his  flock. 
He  preached  in  French  ;  his  discourse  wa:» 
characterized  by  simplicity  and  warmth.  He 
almost  invariably  called  Jesus  his  heavenly- 
Father,  which  struck  many  as  a  peculiarity 
not  common  with  Christians  in  general,  but  I 
well  knew  how  he  had  contracted  this  habit 
of  addressing  the  object  of  his  supreme  love 


116 


LIFE    AND    WRITINGS    OF    EMANUEL    SWEDENBORG. 


and  worship.  From  the  work  On  Heaven  and 
Hell,  he  had  clearly  seen,  that  no  other  is  ac- 
knowledged throughout  heaven  as  the  Divine 
Father  than  the  Lord  Jesus  Christ  alone,  for 
'Ae  that  seeth  him  seeth  the  Father'  The 
church  was  full,  and  humility  and  devotion 
seemed  impressed  upon  every  countenance. 
He  addressed  them  like  a  father  addressing  his 
children,  and  often  called  them  his  chers  en- 
fants,  —  his  beloved  children.  He  said  he 
had  baptized  nearly  all  of  them,  and,  as  in- 
fants, had  taken  them  in  his  arms  ;  and  they, 
when  the  service  was  over,  assembled  around 
him,  and  called  him  papa,  inquiring  after  the 
health  of  himself  and  his  family.  They  also 
testified  their  regard  and  their  gratitude  by 
sending  him  various  presents  -«-  the  first  flow- 
ers of  the  spring,  the  first  vegetables  and  fruits 
of  the  garden,  were  presented  to  the  beloved 
pastor,  thus  reciprocating  the  sweetest  affec- 
tions of  the  mind  by  external  emblems  of 
gratitude  and  love.  How  delightful,  I  thought, 
it  is  to  be  a  pastor,  when  this  sweet  spirit  of 
recii)rocation  exists  !  where  the  minister,  in  his 
anxiety  and  labor  to  perform  the  arduous  du- 
ties of  his  office,  is  soothed  and  strengthened, 
not  only  by  the  consciousness,  depending  on 
divine  mercy  and  assistance,  of  having  endeav- 
ored to  do  what  he  could  for  the  instruction 
and  salvation  of  his  flock,  but  by  the  sweet 
reciprocation  of  acknowledgment  and  affection. 

470.  "  I  afterwards  was  eager  to  embrace 
the  opportunity  of  enjoying  some  conversation 
with  Oberlin  on  the  spiritual  sense  of  the 
Word.  But  in  this  matter  I  was  disappointed  : 
he  acknowledged  that  the  Word  has  a  spiritual 
sense  ;  but  his  knowledge  of  it  seemed  scanty 
and  obscure.  He  told  me,  he  regretted  that 
be  had  never  been  able  to  procure  Sweden- 
borg's  works,  in  which  the  Word  is  explained 
as  to  its  spiritual  sense,  these  works  not  hav- 
ing been  translated  either  into  French  or  Ger- 
man, and  the  Latin  copies  being  so  scarce, 
that  he  could  never  procure  them.  The  works 
of  Swedenborg  which  he  possessed,  were  the 
Heaven  and  Hell,  Divine  Love  and  Wisdom, 
Divine  Providence,  and,  if  I  mistake  not,  a 
German  translation  of  the  Earths  in  the  Uni- 
verse. 

471.  "The  diflferent  biographers  of  Oberlin 
have  carefully  concealed  his  predilection  for 
the  writings  of  Swedenborg  ;  they  all  agree, 
however,  that  he  had  peculiar  views  concern- 
ing heaven  and  hell  and  the  human  soul. 
And  M.  Morel,  who  has  recently  written 
memoirs  of  Oberlin,  says,  '  Oberlin  had  much 
originality  in  his  conceptions,  and  his  most 
singular  ideas  bore  the  impress  of  a  great  soul : 
he  attached  an  emblematical  sense  to  colors. 
His  ardent  imagination,  nourished  by  the  mys- 
tical works  of  Swedenborg,  delighted  to  bound 
over  the  threshold  of  the  tomb,  and  to  expa- 
tiate in  the  mysterious  world  which  awaits  the 
soul,  when  separated  from  its  earthly  bonds." 
—  Documents,  pp.  116-120. 


472.  Let  us  now  recur  to  a  further  notice 
of  the  nnterior  value  and  eminent  imjmrtance 
of  Swedenborg's  writings,  considered  both  from 
a  theological  and  literary  point  of  view. 

Children's  Questions  answered. 

473.  "It  is  extraordinary"  says  Mr.  Wil- 
kinson, "  how  well  Swedenborg  has  answered 
the  children's  questions ;  those  inquiries  of 
little  tongues  that  the  parents  divert,  but  do 
not  satisfy.  If  we  wished  to  give  his  theolo- 
gy an  experiment,  we  should  select  for  its  re- 
cipients children  of  from  five  to  ten  years  of 
age,  and  teach  them  nothing  of  it  except  in 
answer  to  their  own  inquiries.  The  whole 
scheme  would  be  elicited  presently  by  the 
moving  curiosity  of  almost  infantine  querists. 
As  a  satisfaction  to  such  like,  including  those 
simple  adults  whose  faculties  are  as  those  of 
children,  there  is  a  completeness  in  his  revela- 
tions ;  the  first  circle  of  intellectual  wants  is 
gratified  with  parental  forethought ;  the  prof- 
fered education,  drawn  forth  by  the  pupil  him- 
self, is  exact  and  suitable ;  and  the  youthful 
mind  runs  no  danger  of  subsequent  complexi- 
ty in  the  learning  with  which  his  easy  teacher 
provides  him.  The  personal  Maker  of  the 
world,  his  name  and  abode  ;  His  quality  as 
the  best  of  men  ;  the  purpose  of  all  things  for 
our  use  ;  the  immortality  not  of  the  soul  but 
of  the  man,  or  rather  not  his  immortality  but 
his  straight  continuance  ;  the  way  in  which 
people  die  and  rise  again ;  the  great  pleasant- 
ness of  heaven  for  the  good,  and  the  pain  of 
hell  for  the  naughty;  the  men  and  women 
living  in  each  of  the  bright  stars,  and  one  day 
to  be  our  friends  —  these  are  things  to  satisfy 
babes  of  all  conditions  and  ages.  We  would 
back  Swedenborg  for  comforting  little  ones 
weeping  over  a  lost  brother  or  sister,  against 
all  the  clergy  that  ever  preached.  We  would 
back  him  at  a  marriage  for  throwing  upon  the 
wedding  ring  a  brighter  shine  of  the  skies. 
We  should  have  confidence  in  him  for  the  real 
events  and  unguarded  moments  that  happen 
to  men  through  life.  However  this  may  be, 
he  is  the  first  theologian  with  a  voice  that 
penetrates  into  the  nursery,  and  becomes  part 
of  the  mother's  tale,  or  the  governess's  expla- 
nations. Indeed  he  has  answered  none  but 
children's  questions,  which  are  the  first  pure 
wants  of  knowledge.  Until  these  were  met, 
no  questions  had  been  answered ;  and  so  he 
began  at  the  beginning.  He  is  preeminently 
the  Gamaliel  for  the  youngest  faculties." 

Opening  of  Religions  and  Superstitions. 

474.  "  We  have  not  yet  done  with  that 
opening  or  roadmaking  which  radiates  from 
his  works  as  centre.  There  is  no  large  space 
of  thought  that  has  not  become  more  accessi- 
ble, and  we  will  add,  more  lovable,  in  conse- 
quence of  what  he  wrote.  Observe  the  broad 
access  laid  down  in  his  works  between  his  own 


LIFE   AND    WRITINGS   OF  EMANUEL   SWEDENBORG. 


117 


theology  and  other  religions.  The  science  of 
correspondences,  the  link  between  the  worlds,' 
comes  easily  into  lower  relations,  and  pro- 
claims the  original  unity  of  religious  systems. 
The  Hindoo  and  Grecian  mythologies  are 
translated  into  a  Christianity  as  old  as  the 
world,  through  the  restoration  of  that  universal 
language  whose  symbols  are  sun  and  moon, 
and  the  objects  of  creation.  The  first  mani- 
fested word  of  God  was  the  world  itself;  the 
meaning  that  lay  in  the  world  was  what  the 
first  readers  understood.  They  wrote  their 
mythologies,  not  in  vowels  and  consonants,  but 
in  hieroglyphical  things.  Those  mythologies, 
at  length,  were  ill  and  perversely  written,  and 
at  last  the  symbols  overpowered  the  sense  and 
occupied  its  place.  But  still,  whatever  truth 
they  have  is  to  be  attained  by  hieroglyphic  in- 
terpretation. What  a  field  is  here  opened  for 
missionary  enterprises.  The  heathen  may  be 
led  back  from  the  entanglement  of  their  re- 
ligions, to  their  own  ancestral  truths  ;  and 
then,  by  a  readier  passage,  towards  the  Chris- 
tian centre.  The  church  is  the  heart  and 
lungs  of  the  world,  and  by  such  a  missionary 
enterprise,  its  pulses  and  attractions  begin  to 
permeate  the  Asiatic  and  Mahometan  remote- 
ness, to  discuss  and  eliminate  the  accretions 
of  time,  and  to  raise  the  whole  race  as  a  man, 
into  warm-blooded  life.  No  evidences,  or 
even  examples,  plastered  upon  heathenism, 
will  convert  the  barbarian,  but  heathenism 
itself  is  the  unwilHng  witness  to  the  Christian 
faith. 

475.  "  There  is  something  well  fitted  to  the 
Asiatic  in  Swedenborg's  genius.  His  concep- 
tion of  the  Grand  Man,  although  we  belive 
scientijically  original,  is  in  singular  harmony 
with  the  large  and  spheral  thought  of  the  ori- 
ental religions.  Indeed,  his  scientific  views 
are  so  similar  to  the  Chinese  cosmogonies,  that 
were  it  necessaiy  to  seek  for  the  parentage  of 
the  works  of  genius  (which  it  never  is,)  we 
might  easily  build  up  the  former  out  of  the 
latter.  There  is,  however,  an  element  in  him 
w^hich  the  East  has  not,  a  more  than  Europe- 
an, perhaps  a  peculiarly  Scandinavian  activity, 
which  demands  a  material  world  as  the  stern 
proof-place  of  thoughts  and  contemplations. 
There  is  also,  by  consequence,  a  reliance  on 
personal  man,  which  tramples  out  Pantheism, 
and  will  be  satisfied  with  no  perfection  less 
spirit-sha{)ed  than  a  personal  God ;  and  this 
is  a  side  of  life  that  the  East  has  squandered 
and  forgotten. 

476.  "The  Mahometan  creed  is  not  unno- 
ticed by  Swedenborg,  and  he  regards  it  differ- 
ently from  the  Protestant  divines.  With  him 
it  is  a  permitted,  provisional  religion,  midway 
between  Christianity  and  the  ancient  East, 
which  availed  to  extirpate  the  idolatries  of 
many  nations,  and  to  declare  some  important 
truths,  —  sucli  as  the  unity  of  God,  which  may 
in  time  be  united  to  the  Christian  facts. 
Moreover,    Mahometanism  —  the     old-world 


Protestantism  —  opened  in  its  way  the  spir- 
itual world  ;  and  Swedenborg  has  gone  far  to 
show  that  the  visions  of  Mahomet,  whether 
fantastic  or  not,  may  have  been  actual  repre- 
sentatives in  the  spiritual  atmospheres  ;  and 
he  does  not  imitate  Grotius  and  his  successors, 
in  branding  the  Arabian  prophet  as  an  impos- 
tor. Indeed  he  has  given  a  clew  to  the  le- 
gendary and  fairy  lore  of  all  nations,  so  that 
we  hope  in  time  to  make  it  serviceable  for  the 
combined  purposes  of  a  spiritual  and  natural 
anthropology. 

477.  "  As  the  world's  superstitious  sciences, 
they  are  so  important  a  field,  that  we  re- 
gret to  have  little  s})ace  to  devote  to  them  in 
their  connection  with  Swedenborg's  principles. 
There  is  a  truth  lies  in  them  all.  They  are 
founded  severally  upon  certain  large  insights 
and  thaumaturgic  powers,  which  are  never 
alien  to  nature  when  harmonious  man  appears. 
Magic  itself  is  but  the  evil  application  of  the 
science  of  correspondences  ;  the  prevalence  of 
magic  was  a  reason  w^hy  that  science  was 
taken  away  from  the  earth.  In  our  own  day, 
simultaneously  with  the  appearance  of  Swe- 
denborg, these  lost  arts  and  sciences  are  com- 
ing back,  especially  through  mesmerism  and 
its  kindred  progeny  of  truths.  We  can  only 
indicate  that  the  student  of  these  subjects  will 
find  them  amply  treated  from  the  spiritual 
side  in  Swedenborg's  writings,  and  above  all, 
in  his  Diary,  where  it  is  shown  tliat  they  are 
matters  most  accredited  in  the  spiritual  world. 
The  wonders  of  that  world  are  palpable  enough. 
Perhaps,  however,  until  our  own  day,  no  one 
was  sufficiently  aware  of  how  wonderful  Nature 
herself  is  going  to  be,  when  the  ages  are  riper, 
or  of  how  certainly  the  height  of  the  spiritual 
is  the  prophecy  of  the  future  of  the  natural. 
To  our  Savior,  this  world  was  as  plastic  as 
any  world  need  be  ;  and  to  his  true  disciples, 
he  promised  the  like  powers,  and  the  like  obe- 
dience from  the  world.  In  short,  he  inaugu- 
rated the  miraculous  as  the  order  of  nature, 
and  the  realization  of  this  we  look  upon  as  the 
outw^ard  measure  and  standard  of  tlie  human 
regeneration.  In  the  mean  time,  the  despised 
and  obscure  truths,  by  which  nature  already 
emulates  the  spiritual,  may  group  themselves, 
where  their  aims  are  good,  round  Swedenborg's 
principles  and  correspondences,  as  round  a 
fortress  sufiiiciently  able  to  consolidate  and 
protect  them.  But  as  they  value  self-preser- 
vation, let  them  resign  their  baser  worldliness, 
and  cease  to  lean  upon  the  corrupt  impotence 
of  materialism. 

478.  "  Nothing  is  more  evident  to-day,  than 
that  the  men  of  facts  are  afraid  of  a  large 
number  of  important  facts.  All  the  spiritual 
facts,  of  which  there  are  plenty  in  every  age, 
are  denounced  as  superstition.  The  best  at- 
tested spirit  stories  are  not  well  received  by 
that  scientific  courtesy,  which  takes  off  its 
grave  hat  to  a  new  beetle  or  a  fresh  vegetable 
alkaloid.    Large-wigged  science  behaves  worse 


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LIFE    AND    WRITINGS    OF   EMANUEL  SWEDENBORG. 


to  our  ancestors  than  to  our  vermin.  Evi- 
dence on  spiritual  subjects  is  regarded  as  an 
impertinence  by  the  learned  ;  so  timorous  are 
they,  and  so  morbidly  fearful  of  ghosts.  If 
they  were  not  afraid,  they  would  investigate  ; 
but  nature  is  to  them  a  churchyard,  in  which 
they  must  whistle  their  dry  tunes  to  keep  up 
their  courage.  They  should  come  to  Sweden- 
borg,  who  has  made  ghosts  themselves  into  a 
science.  As  the  matter  stands,  we  are  bold 
to  say,  that  there  is  no  class  that  so  little  fol- 
lows its  own  rules  of  uncaring  experiment  and 
induction,  or  has  so  little  respect  for  facts,  as 
the  hardheaded  scientific  men.  They  are  at- 
tentive enough  to  a  class  of  facts  that  nobody 
values,  —  to  beetles,  spiders,  and  fossils,  — 
but  as  to  those  dear  facts  that  common  men 
and  women,  in  all  time  and  place,  have  found 
full  of  interest,  wonder,  or  importance,  they 
show  them  a  deaf  ear,  and  a  callous  heart. 
Science,  in  this,  neglects  its  mission,  which  is 
to  give  us  in  knowledge  a  transcript  of  the 
world,  and  primarily  of  that  in  the  world 
which  is  nearest  and  dearest  to  the  soul. 


Opening  of  History  and  Science. 

479.  "  Swedenborg  has  also  conducted  a 
railroad  from  the  19th  century  to  Eden;  a 
sympathy  from  the  historical  to  the  unhistori- 
cal  ages.  Of  all  histories  there  is  none  so 
desirable,  or  so  unattainable,  as  the  narrative 
of  that  happy  state  before  history  be;2;an.  The 
day  of  no  annals  is  the  only  portion  of  human 
experience  which  deserves  to  be  recorded. 
The  tables  of  goodness  and  happiness  give 
the  kings  and  priests  of  the  immemorial  epoch. 
Paradise  was  its  name.  The  re-discovery  of 
that  time  and  country  is  due  to  Swedenborg's 
Arcana^  elicited  from  the  simple  record  in 
Genesis.  All  is  written  there,  but  till  Sweden- 
borg came,  no  man  could  read  it.  The  science 
of  correspondences  in  union  with  spiritual  ex- 
perience, has  opened  the  path  to  those  ancient 
realms.  What  wings  for  the  poor  gravitating 
antiquary  in  such  disclosures  as  these !  what 
a  conversion  of  research  into  a  key  to  the  lost 
and  future  happiness  of  the  race.  No  matter 
if  at  first  the  discoveries  are  of  the  spiritual 
kind  ;  they  will  lead  without  fail  to  the  mun- 
dane account  of  the  earliest  people,  and  unite 
with  the  archaeological  sciences  when  reason 
holds  them  with  a  firmer  hand.  The  strata 
of  the  earth  have  been  explored  ;  Sweden- 
borg has  explored  also  the  strata  of  the  heav- 
ens :  geology  and  ouranology  are  natural 
counterparts  ;  and  the  science  that  lies  between 
them  and  unites  them,  will  give  the  physical 
story,  and  the  metaphysical  education,  of  our 
progenitors.  Thereafter  we  shall  never  travel 
by  that  road  which  lands  civilization  back  to 
savagery  for  its  origin,  or  carries  the  savage 
to  \\i»Jirst  Adam  in  the  monkey,  but  we  shall 
see  in  the  primitive  man  a  creature  and  a 
power  worthy  to  issue  from  the  immediate 
God,  though  committed  to  nature  and  progress 
for  his  destined  perfections. 


480.  Another  synthesis  effected  by  Sweden- 
*borg  is  that  of  poetry  with  reason  and  science- 

Never  were  things  more  separate  than  these 
for  the  last  thousand  years.  It  has  been  a 
disastrous  quarrel  for  both  parties,  but  especial- 
ly for  science.  Poetry  has  that  in  it  which 
can  stand  by  itself;  of  native  right,  it  takes 
the  milk  and  honey  of  every  land,  and  solidly 
appropriates  the  pictures  and  fruits  of  never- 
failing  nature.  Yet  apart  from  knowledge,  it 
is  a  savage  maiden,  beautiful  only  as  the  land- 
scape, whereas  its  proper  loveliness  is  of  the 
stars  and  the  skies.  Moreover  in  the  wild 
state  it  feeds  upon  terrors  as  well  as  delights, 
upon  good  and  evil  alike,  upon  the  monstrous 
equally  with  the  divine,  until  its  food  gov- 
erns its  inspirations,  and  the  bard  becomes  a 
charmer  instead  of  a  prophet.  The  science  of 
correspondences  puts  the  truth  of  nature  and 
revelation  into  it,  and  sends  an  adequate  criti- 
cism abroad  with  it  in  its  wildest  fiights.  The 
poet  may  be  doubly  rapt  when  the  muse  is 
sailing  with  creation.  He  is  never  so  safe  or 
so  wildly  joyous  as  when  in  the  convoy  of  the 
heavens.  Imagination  is  never  so  tasked  as 
when  it  has  to  follow  its  Maker.  Subtlety, 
novelty,  freedom,  frenzy  are  all  too  little  nim- 
ble to  keep  pace  with  that  infinite  wisdom 
whose  sport  and  play  is  the  world.  Poetry 
by  gaining  a  science  of  the  real,  enters  upon 
the  only  space  where  there  is  no  limit,  but 
where  imagination  may  tire  its  nervous  wing, 
yet  sleep  for  refreshment  when  it  will  upon 
the  humblest  truths.  The  science  which  eman- 
cipates poetry,  is  none  other  than  that  of  har- 
mony, which  we  call,  after  Swedenborg,  the 
science  of  correspondences. 

481.  "Science  too  has  every  thing  to  gain 
from  its  union  through  the  same  medium  with 
poetry.  Hitherto  the  literary  class,  represent- 
ing the  beauty  of  knowledge,  have  been  unac- 
quainted with  the  scientific,  contending  for  its 
severer  truth.  Science  has  suffered  from  the 
exclusion.  Poetry  has  its  admitted  aristocra- 
cy —  names  for  all  climates,  ages  and  sexes  : 
Homers,  Shakspeares,  and  the  like.  Science 
has  no  names  to  match  them.  The  art  of 
understanding  the  world  has  enlisted  none 
of  the  genius  that  has  eagerly  run  towards 
adorning  life  with  song  and  beauty.  The 
structure  of  Iliads  and  Hamlets  is  more  divine 
than  any  structure  of  the  universe  that  has 
been  shown  by  Newton  or  Laplace.  This  is 
because  poetry  has  not  become  the  soul  of 
science,  which  in  truth  it  should  be.  What- 
ever grasp  has  been  yet  attained  by  scientific 
principles,  has  issued  from  the  imagination  as 
a  force ;  from  some  leak  of  poetry  that  has 
run  into  science  :  we  ought  then  to  open  a 
ship  canal  between  the  two  through  this  great 
middle  science  of  harmonies.  Never  till  then 
can  there  be  a  science  of  fire  and  beauty,  and 
so  long  as  this  is  wanting,  science  is  deprived 
of  one  clear  half  of  its  dominions.  Nay,  until 
then   she  is  not  in  possession   of  one  single 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDRNRORG. 


119 


Tiomplefe  fact,  because  every  thing  in  creation 
has  its  own  peculiar  beauty. 

Harmony  or  XTnion. 

482.  "  The  works  of  Swedenborg  proclaim 
this  marriage  of  the  rational  with  the  imagina- 
tive powers.  His  works  are  the  first  fruits  of 
it.  He  shows  by  a  series  of  wonderful  exam- 
ples that  the  highest  imaginations  are  the 
merest  scientific  truths.  We  could  expect  no 
other.  It  seems  eminently  reasonable  that 
the  human  powers  at  their  full  stretch  and  in 
their  lustiest  life,  should  touch  the  facts  that 
the  living  God  has  made,  more  nearly  and 
really  than  crawling  and  commonplace  sensu- 
alism can.  If  you  want  to  understand  a  bee- 
tle, look  at  it  with  all  imagination  through  the 
glass  of  the  universe  ;  translate  it  into  a  min- 
eral, into  a  vegetable,  and  into  a  man  ;  run  it 
along  its  own  line  of  genera  and  species,  and 
let  it  catch  illumination  from  them  all ;  and 
when  you  have  enlarged  it  from  this  associated 
empire,  its  atomic  theory  will  be  palpable  and 
distinct ;  and  every  habit,  limb  and  entrail 
will  be  a  self-evident  proposition.  At  any 
rate  the  whole  world  will  stand  up  for  it. 
Creation  itself,  in  this  science  of  correspond- 
ences, is  the  method  of  study-  The  order  of 
things  gives  the  terras  of  the  mighty  syllo- 
gism. The  four  seasons  are  laws  of  thought 
that  apply  to  every  thing ;  spring,  summer, 
autumn  and  winter  are  one  formula  that  dis- 
sects it  for  you.  A  stone  or  a  man  put  fairly 
through  their  logic  buds,  blossoms,  fruits  and 
winters.  The  mineral,  the  vegetable  and  the 
animal  are  another  of  these  formulas.  Using 
them  so,  they  unlock  another  cabinet  of  truths 
sn  every  thing,  for  every  thing  contains  them. 
The  bones,  for  example,  are  the  mineral  man  ; 
the  organs  are  the  vegetable;  the  nerves  and 
the  muscles  are  the  animal  ;  the  lungs  the 
atmospheric ;  and  the  brains  are  the  solar  ; 
and  so  forth.  These  it  is  true  are  analogies, 
and  not  correspondences,  but  analogies  are 
die  direct  offspring  of  correspondences.  The 
scientific  world  knows  that  truths  of  this  kind 
have  already  made  natural  history  into  a  more 
living  science ;  and  we  advertise  them  that 
more  potential  harmonies  still  lie  in  that  sci- 
ence of  corres{)ondences  which  Swedenborg 
supplied  ;  and  whose  leading  function  it  is,  to 
extend  analogies  from  the  natural  to  the  spir- 
itual, and  to  bring  the  light  of  a  jjersonal  deity 
working  througii  all  nature  to  a  personal  spirit 
in  man,  to  bear  upon  every  form  which  varie- 
gates and  constitutes  the  world. 

483.  "  Swedenborg's  inseparable  life  and 
doctrine  are  then  a  new  conjugal  force  intro- 
duced into  experience,  recalling  to  mind  his 
own  prediction,  that  marriage  will  be  the  re- 
storer of  tl>e  ages,  and  will  lead  down  to  the 
earth  a  still  youngest  child  of  God,  or  a  new 
celestial  church.  Wehav^  seen  that  already  a 
grand  reconciliation  is  prepared.  Through 
death  an  arrow  of  light  is  shot,  and  it  quits 


the  tomb,  and  stands  as  the  open  gate  between 
two  worlds  of  life.  The  letter  of  the  Word 
has  audibly  communed  with  tiie  spirit,  and 
man,  in  the  twain  voices,  hears  the  harmonies 
of  God.  The  Uible  has  done  what  no  book 
could  do  for  it,  namely,  proved  its  own  divini- 
ty. The  marriage  of  the  soul  and  the  body 
has  been  solemnized  in  the  conscious  spirit  ; 
human  reason  has  become  the  mean  of  a  su- 
pernatural revelation  ;  the  senses  and  the  soul 
have  been  at  one  in  a  soul  with  spiritual 
senses ;  and  a  mortal  has  entered  the  spiritual 
world,  —  has  seen  it  by  doctrine,  and  under- 
stood it  by  sight.  There  is  no  apparent  con- 
trariety so  great  but  may  henceforth  be  over- 
come. Ortliodoxy  and  oddity,  reason  and 
mystery,  have  met  without  confusion,  and 
have  kissed  each  other  in  the  streets.  The 
eldest  religions  have  been  j)laced  at  the  feet 
of  the  youngest.  Science  and  superstition, 
philosophy  and  reality,  the  golden  age  and  the 
iron,  and  many  other  natures  seemingly  as 
distant,  have  been  shown  the  way  of  peace  by 
the  mission  of  Swedenborg  ;  and  more  is  yet 
to  hope.  It  remains,  after  this  recapitulation, 
to  show,  in  a  few  words,  that  each  existing 
sphere  already  contained  within  itself  a  long- 
ing and  an  earnest  of  the  atonement  which  is 
thus  individually  begun,  and  which  the  human 
race  must  carry  forward. 

The  Philosophers  are  the  Mystics. 
484.  '-  But  first  we  will  set  before  the  read- 
er one  topic  of  importance  in  regard  to  Swe- 
denborg, we  mean,  his  often  alleged  mysticism- 
Now  he  is  called  a  mystic  by  some,  because 
he  speaks  of  things  of  the  other  world,  which 
would  be  a  reason,  were  it  valid,  for  calling 
the  angels  mystics.  The  phrase  is  occasional- 
ly founded  also  upon  his  interpretation  of  the 
Scripture  according  to  another  sense  than  that 
discoverable  from  the  letter.  But  here  again, 
if  the  letter  speaks  to  one  set  of  faculties,  and 
the  spirit  to  another,  and  if  both  discourses 
are  distinct  and  divine,  and  mutually  harmon- 
ic, there  is  no  mysticism,  but  mere  reality. 
Swedenborg  is  the  only  theologian  who  is  not 
mystical,  the  only  one  who  craves  plain  expe- 
rience for  every  sphere,  the  only  one  who  in- 
sists that  words  shall  answer  to  outward  facts, 
whether  in  this  world  or  the  next.  There  is 
nothing  more  mystical  in  the  sight  of  an  angel, 
or  of  God  himself,  than  in  the  sight  of  any 
object  of  nature ;  nor  are  the  inductions 
founded  upon  either  sight  to  be  called  mystical, 
if  those  based  upon  the  other  are  scientific. 
It  would  be  mystical  if  the  sight  were  not 
sight,  but  some  philosophical  intuition,  but  if 
good  eyes  are  the  seers,  it  is  no  matter  whether 
their  optic  nerves  are  of  spiritual  fiesii-glass,  or 
of  natural,  —  there  is  no  mystery  in  the  case. 
This  is  a  view  which  must  commend  Sweden- 
borg to  the  countrymen  of  Bacon  and  Locke, 
for  so  practically  does  he  assent  to  the  induc- 
tive plan,  as  to  extend  its  sphere  to  the  highest 


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LIFE   AND   WRITINGS    OF   EMANUEL    SWEDENBORG. 


of  beings;  regarding  God  himself  as  unknow- 
able unless  he  shows  himself  in  experience 
and  history  ;  for  our  Savior's  life  upon  earth 
is  the  base  of  theology,  because  it  is  the  natu- 
ral history  of  God.  Without  this  base  of 
divine  facts,  Deity  might  have  been  the  God 
of  the  soul,  but  never  the  God  of  the  sciences. 
which  are  the  new  kingdom  that  will  absorb 
the  earth.  And  so  also  without  experiment 
of  the  spiritual  world,  the  sciences  must  have 
been  closed  at  the  top,  whereas  that  experi- 
ment carries  them  up  through  a  tangible  heaven 
to  the  same  God  who  appeared  in  history,  and 
who  is  the  Alpha  and  Omega  of  knowledge. 
It  puts  us  out  of  patience  to  hear  the  enter- 
prising traveller  to  a  far  countr}',  termed  a 
mystic,  for  giving  a  plain  account  of  things 
heard  and  seen,  while  Grub  Street  philoso- 
phers, who  never  stir  from  their  tripod  stools, 
and  make  heavens  out  of  their  own  heads, 
claim  the  whole  of  daylight  for  themselves,  and 
even  talk  of  their  spiritual  experiences,  mean- 
ing only  their  sedentary  straining  to  find  out 
facts  without  the  trouble  of  going  to  them. 

485.  "  We  tiierefore  now  study  the  science 
of  God,  because  Jesus  Christ  has  lived  upon 
the  earth,  and  Jesus  Christ  is  God  ;  we  study 
the  spiritual  world,  because  one  of  us  has 
been  there,  and  reported  it ;  and  we  study  the 
natural  world,  because  it  is  given  to  us,  and 
our  senses  are  given  to  it,  in  short,  because 
we  did  not  make  it,  but  it  is  a  divine  fact. 
Whatever  we  have  made  ourselves,  we  do  not 
study,  which  is  a  sufficient  demolition  of  sub- 
jective knowledge.  Thus  from  the  spheres  a 
blackness  is  departing.  Mystery,  the  mother 
of  the  abominations  and  harlots  of  the  earth, 
is  unrolling  from  theology,  philosophy  and 
science  ;  and  soon  the  pi'actical,  the  only  sub- 
lime, will  be  all  in  all.  For  time  will  not 
wait  long,  after  marrying  the  mind  to  expe- 
rience, before  the  importance  of  daily  life  will 
not  only  suggest  but  allow  or  disallow  every 
theory,  upon  whatever  subject  put  forth. 

SVi'edenboig  wanted. 

486.  "And  to  revert  to  the  fact  that  the 
old  world  contains  a  promise  of  the  opening 
Swedenborg  commenced,  a  slight  survey  proves 
it.  The  lowest  experience  of  all  time  is  rife 
in  spiritual  intercourse  already  ;  man  believes 
it  in  his  fears  and  hopes,  even  where  his  edu- 
cation is  against  it;  almost  every  family  has 
its  legends,  and  nothing  but  the  wanting  cour- 
age to  divulge  them  keeps  back  this  supernat- 
uralism  from  forming  a  libi-ary  of  itself.  Yea, 
and  every  mourner,  by  a  freshly -opened  grave, 
shoots  with  untamable  love  towards  departed 
friends,  and  bespeaks  them,  while  the  genius 
of  grief  is  on  him,  as  persons  of  real  and  pre- 
sentable stuff.  At  sueli  a  clever  time,  burial 
services  are  but  the  background  on  which  the 
heart  delineates  its  native  skies.  This  is  the 
sense  of  universal  mankind. 

487.  "  Science,  too,  is  infected  with  these 


vulgar  apj)rehensions ;  it  cannot  shake  them 
off,  though  it  cannot  adopt  them.  What 
would  it  not  give  to  be  rid  of  mesmerism,  or 
even  of  magic  and  astrology,  which  it  has 
never  known  how  to  exterminate  ?  This  is 
hopeless  now.  These  griffins  of  knowledge 
have  bitten  into  its  substance,  and  must  either 
become  sciences,  or  science  dies  of  them. 
The  positive  school  is  precisely  that  which 
can  least  resist  the  invasion  of  supernatural- 
ism.  Many  materiahsts  already  have  fallen 
before  it,  and  sunk,  as  might  be  expected,  into 
a  peculiar  unreasoning  superstition.  Nothing 
can  save  them  but  attention  to  spiritual  expe- 
riences. Add  to  which,  that  the  scientific  men, 
with  their  deep  breaths  and  fixed  objects,  are 
taking  the  path  to  seership  in  their  own  bodies  ; 
they  are  running  after  Swedenborg,  and  will 
ere  long  breathe  in  the  same  place  as  he ;  for 
science  itself  is  the  appointed  Seer  of  the 
Future. 

'  Old  experience  doth  attain 
To  something  of  prophetic  strain.' 

488.  "  Again,  if  we  turn  to  the  arts,  electric 
telegraphs  make  spiritual  presence  between 
distant  places :  London  and  Edinburgh  com- 
mune in  spaceless  conversations.  Another 
medium,  glowing  hotter  with  world  friendships, 
will  give  mutual  sight  to  the  ends  of  the  earth. 
Only  sink  into  the  air  mine  of  community,  and 
India  and  England  shall  be  permanent  natu- 
ral apparitions  to  each  other.  The  mirage  is 
a  true  signpost  of  this  consummation.  Dis- 
tance is  dying,  and  will  be  only  represented 
in  the  altitude  of  the  human  perceptions. 
Magnetism  itself,  in  its  instant  rounds,  derides 
and  despises  it ;  the  very  stones  appear  to 
each  other  by  its  spiritual  communications  ; 
and  shall  men,  who  are  one  in  a  nobler  mag- 
netism, be  repi'oved  by  the  friendships  of  the 
ground  ? 

489.  "  As  for  reason,  and  philosophy,  it.-* 
representative,  it  is  an  ambidextrous  power, 
and  shifts  either  way  at  the  bidding  of  expe- 
rience. Sound  reason  is  affirmative  already, 
being  the  kindest  of  the  sciences  ;  but  meta- 
physical reason  also  turns  to  the  rising  sun, 
and  will  give  supernaturalism  an  exaggerated 
truth,  when  it  comes  as  current  coin  Iron* 
the  sciences.  If  there  is  little  to  hope  from 
this  philosophy,  there  is  nothing  to  fear,  for  \i 
is  always  the  wind  of  a  more  real  power,  the 
slave  of  sterner  faculties  than  its  own. 

490.  "  Turn  we  again  to  poetry,  where  in- 
deed the  ground  is  ready,  and  samples  of  the 
tillage  are  native  to  the  soil.  Nothing  but  the 
greatest  misfortune  has  kept  the  poets  froni 
Swedenboi-g  and  the  normal  spiritual  world. 
This  man  is  the  luminous  pier  of  all  the  bards 
that  have  arched  the  ages  with  their  rainbows. 
From  blind  Ma?onides  through  blind  Milton, 
the  last  span  of  double-sighted  poesy  reposes 
upon  Swedenborg.  Not  one  of  the  great  ones 
but  has  longed  to  see  his  day ;  not  one,  bufc 
has  visited  the  spirit  world,  as  the  theme  of 


LIFE   AND   WRITINGS   OF   EMANUEL  SWEDENBORG. 


121 


themes  and  the  song  of  songs  for  the  progeny 
of  Adam.  This  was  the  end  of  the  earliest 
voyages,  and  the  hist  heroism  of  the  ancient 
heroes.  For  this  Ulysses,  emancipated  from 
Circe,  after  so  many  morlal  wanderings,  visit- 
ed the  shadowland  of  those  dim  times,  where 
yet  immortal  justice  reigned,  and  gathered  the 
perpetuation  of  human  passions  in  tlie  stern 
gait  of  Ajax,  and  from  sorrowful  words  from 
the  great  Achilles.  For  this  he  brought  back 
the  hieroglyphics  of  the  spirit,  in  the  waters 
of  Tantalus,  the  wheel  of  Ixion,  and  the  sieve 
of  Danaidai.  For  this  TT^ieas,  Sibyl-instruct- 
ed, descended  to  Avernus,  and  through  the 
land  beyond  slee))  and  death,  still  found  im- 
perishable mankind,  and  present  with  his  an- 
cestral spirits  in  tlieir  tide  of  prophecy,  beheld 
the  line  of  Roman  glories  issuing  from  the 
closed  race  of  Troy.  O  !  depth  and  breadth 
and  length  unending  of  the  life  of  our  fore- 
fathers !  From  Virgil  to  Dante  the  arch  of 
light  again  sits  upon  the  spiritual  world  ;  earth 
has  no  top  but  the  poet-seer  on  which  the 
eternal  curve  will  lean.  The  Christian  Hades 
vaults  back  to  the  heathen  through  the  stern 
Italian  song ;  Dante  and  Virgil  are  fellow- 
travellers,  all  but  through  heaven  where  Christ 
alone  can  reign.  From  Dante  to  Shakspeare 
and  to  Milton  is  the  next  gird  of  the  baser 
flood.  In  Macbeth  and  Hamlet,  the  poet  of 
civilization  links  the  worlds  afresh,  by  the  in- 
troduction of  an  infernal  band  of  ambition  in 
tlie  one  case,  by  a  reappearance  of  the  dead 
in  the  other;  if  nothing  more,  he  gives  his 
niighty  vote  for  the  supernatural  life.  The 
Paradise  Lost  is  all  seership  ;  imagination 
shows  again  that  there  is  no  play  room  for  tlie 
highest  efforts  but  the  spiritual  world.  The 
personages,  professedly  superhuman,  are  hu- 
man after  all.  Milton,  who  stamped  the  tra- 
ditions of  his  church  with  the  gold  mark  of  his 
own  genius,  and  who  proves  how  much  can  be 
attempted,  and  how  little  can  be  done  with  the 
Pi'otestant  imagination,  at  all  events  completed 
a  poetic  cycle  of  affirmations  of  the  spiritual 
world.  Not  one  high  tuneful  voice  is  absent 
from  our  list;  the  'morning  stars  of  song' 
are  strictly  choral  there.  The  lower  world, 
well  pleased,  sees  them  all  attempt  what  Swe- 
denborg  accomplished.  Yet  while  he  mounts  I 
above  them,  it  is  not  by  a  greater  genius,  but 
by  finer  harmony  of  character  and  circum-  j 
stance  with  God,  leading  to  an  apjjreciation  ' 
by  the  humblest  of  realms  unascended  by 
song,  and  to  a  conjunction  of  this  world's  busi- 
ness with  similar  but  sublimer  industry  in  the 
spiritual  heavens. 

491.  "  For  politics  and  morals  are  pene- 
trated by  the  same  spirit.  The  associative 
temper  of  the  epoch  runs  molten  from  that 
other  world  where  the  union  of  the  race  is 
closer  knit  than  on  this  disunited  earth.  The 
spirit  of  work  lifting  the  arm  with  strokes  in- 
cessant as  the  steam  engine's,  lives  from  a 
faith  in  work  as  the  last  comfort  of  mankind  ; 
16 


it  longs  for  a  heart  of  work  in  Swedenborg'3 
revelations  ;  it  desires  to  be  certified  that  in- 
dustry is  divine  and  immortal ;  that  the  week 
days  preponderate  in  heaven ;  that  beyond 
the  grave  the  useless  classes  are  vile  ;  that  the 
angels,  like  good  artisans,  eat  because  they 
labor.  Luxurious  ease,  bodiless  cherubs,  sky 
floatings,  everlasting  prayers  or  anthems,  are 
an  ofTence  to  the  great  God  of  the  six  days* 
work,  and  Svvedenborg,  a  working  man,  has 
brought  us  the  tidings.  The  horny  hand  of 
the  day  springs  opening  to  the  messenger. 

492.  "  There  is  however  a  Sabbath  in  both 
the  worlds  —  a  day  with  a  sacred  number  —  a 
workday  of  the  religious.  And  does  not  re- 
ligion coalesce  with  Swedenborg's  informa- 
tions? I  marvel  how  any  Christian  man  can 
deride  revelations  in  the  abstract ;  how  he 
can  deem  that  the  day  of  wonders  is  past,  un- 
less God  be  past ;  how  he  dares  use  phrases 
against  Swedenborg,  which  applied  more  wide- 
ly would  shatter  his  Bible  from  his  hands. 
Let  infidelity  be  consistent  in  tearing  away  all 
revelations,  let  it  number  and  compaginate 
the  graveyards  of  nature,  and  assiduously  bind 
up  the  book  of  death  ;  but  let  Christianity  be 
equally  true  to  itself,  and  look  for  Christianity 
every  where,  for  life  and  revelations  every 
where.  Even  heathenism  glitters  with  a  star- 
light of  immortality.  But  immortality  and 
the  spirit  land  lie  in  golden  lakes  in  the  Word 
of  God :  they  wait  to  be  explored  by  human 
adventure  and  experience.  The  Prophets 
and  the  Apocalypse  are  proof  and  counter- 
proof  to  Swedenborg's  narrations  :  the  visions 
of  John  walk  the  waters  with  his  ;  the  nine- 
teenth century  begins  in  him  to  reap  the  har- 
vest of  supernatural  intercourse  of  which 
Christ  Himself  sowed  the  seeds  in  the  first. 
All  religion  in  its  spiritual  day,  in  its  own 
archives,  and  in  its  first  founders,  stretches  out 
the  free  right  hand  of  fellowship  to  this  last 
seer.  And  here  we  conclude  our  examination 
of  witnesses  to  the  character  of  Swedenborg's 
revelations. 

493.  "  Are  they  final,  or  do  we  look  for 
another?  A  rational  revelation,  we  reply,  is 
the  first  step  to  a  more  rational :  a  religion 
given  up  to  the  human  mind  is  a  progressive 
religion.  A  seer  whose  intellect  is  in  his 
eyes,  will  be  succeeded  by  other  seers  with 
better  optics  because  greater  intellects.  Sights 
more  improbable  ever  await  to  be  uncurtained. 
It  is  God's  truth  that  eye  hath  not  seen,  nor 
ear  heard,  nor  hath  it  entered  into  the  heart  of 
man  to  conceive  those  things  which  God  hath 
prepared  for  them  that  love  him.  This  truth 
is  always  ascending  to  God  who  gave  it.  The 
better  heaven  is  known,  the  more  it  recedes 
into  that  uncomprehended  love.  The  seeing 
eye  disturbs  not  the  unseen  :  the  hearing  ear 
lists  not  the  song  of  songs  ;  the  heart's  coucep- 
tions  are  beggared  by  simple  truth  ;  and  man, 
athwart  all  revelations  must  wait  upon  his 
God."  —  Wilkinson's  Biography,  pp.  2oiJ-270, 


122 


LIFE   AND   WRITINGS   OF  EMANUEL   SWEDENBORG. 


494.  It  now  remains  for  us  to  pass  judg- 
ment upon  such  a  phenomenon  as  is  present- 
ed to  us  in  this  Life  of  Swedenborg.  What 
will  the  world  say  of  it  ?  To  our  apprehen- 
sion, the  Divine  Providence  is  nowhere  more 
conspicuous  than  in  raising  up,  at  such  a  time, 
such  a  man.  Let  it  ever  be  borne  in  mind 
that  Swedenborg  made  his  appearance  at  a 
time  a  little  preceding  that  memorable  event 
designated  by  him  as  the  Last  Judgment, 
which,  he  affirms,  took  place  in  the  spiritual 
world  in  1757.  So  that  he  was  in  the  vigor 
and  full  glow  of  his  successful  life,  at  a  little 
before,  at  the  time  of,  and  several  years  after, 
this  eventful  transaction  which  so  changed 
the  condition  of  the  church  and  world,  and  by 
which  the  doctrines  of  the  New  Jerusalem 
could  be  given  to  mankind.  How  marked 
and  fitting  a  time,  for  the  existence  of  such  a 
man  !  It  was  then  that  a  host  of  evils  and 
falses  were  cleared  away  from  the  world  of 
spirits,  which  had  been  gathering  for  ages,  and 
which  had  so  obstructed  the  influx  of  good  and 
truth  from  the  heavens,  that  but  little  of  the 
pure  doctrine  of  Christianity  could  at  all  make 
its  way  into  the  world  ;  and  the  same  may  be 
said  of  natural  truth,  in  the  various  depart- 
ments of  science  and  philosophy.  And  if  any 
one  would  perceive  the  cause  of  the  wonder- 
ful advances  of  natural  science  and  philoso- 
phy during  the  last  century,  let  him  look  for  it 
in  the  Last  Judgment,  which  occurred  in  the 
spiritual  world  at  about  the  time  of  the  com- 
mencement of  this  increase  of  light.  Sweden- 
borg, among  the  rest,  came  at  this  time. 
Here  is  Providence,  strongly  marked,  which 
adapts  the  men  to  the  ages.  "  It  is  also  a 
remaikable  circumstance,  and  should  be  an 
instructive  one,  that  when  the  doctrines  of  the 

,,  New  Jerusalem  were  to  be  given  to  men,  they 
were  revealed  through  the  agency  of  one  who 
stood  by  common  consent  in  the  first  rank  of 
the  learned  men  of  his  age."  But  let  it  ever 
be  remembered  that  it  is  not  as  the  promulgator 
of  a  NEW  revelation,  or  the  preacher  of  a  new 
gospel,  that  the  claim  is  made  for  Swedenborg. 

-  '•  His  office  was  to  open  the  eyes  of  mankind 
to  the  glories  of  the  old  one.  And  is  this  an 
office,  or  are  these  advantages,  which  we  are 
justified  in  denying  without  examination?  Is 
the  world  so  well  acquainted  with  the  mean- 
ing of  divine  revelation,  that  no  further  in- 
struction   is    necessary  ?     Dr.  Adam    Clarke, 

,  speaking  of  the  revelation  of  John,  says, 
'  If  it  is  a  revelation,  it  is  a  revelation  of 
enigmas,  and  requires  another  revelation  to 
explain  it ' !  And  amidst  the  Babel  of  re- 
ligious systems  around  us,  is  there  nothing 
required  to  direct  us  in  this  confusion  of 
tongues?  Without  affirming  that  the  Lord 
has  given  us  any  further  light,  we  would  ask 
the  most  tenacious  advocate  for  modern  secta- 
rianism, Would  it  not  be  a  great  advantage 
to  the  world  if  such  light  could  be  given  ? 

■  Would  it  not  be  an  invaluable  gift,  if  the  Lord 


would  reveal  to  us  clearly  the  meaning,  of  his 
Word?  Now,  we  most  broadly  and  distinctly 
assert,  tiiat  the  whole  of  the  Theological 
writings  of  Swedenborg  have  the  tendency  to 
prove  that  he  was  commissioned  by  the  Lord 
to  reveal  the  true  nature  of  the  Gospel  to 
mankind,  through  the  unfolding  of  its  spiritu- 
al sense,  and  to  declare  the  true  nature  of  that 
future  state  to  which  we  are  all  hastening." 

495.  The  appearance  of  Swedenborg  at 
such  a  time,  unfolding  such  truths,  so  calm,  so 
deep,  so  perfectly  possessed  and  assured,  while 
dealing  with  such  eternal  and  momentous 
realities,  can  be  no  otherwise  regarded  than 
as  a  most  distinguished  providence  to  a  needy 
and  benighted  world.  Like  the  northern  light 
of  his  own  country,  sending  its  luminous  rays 
high  up  into  the  atmosphere  of  its  winter  cold 
and  darkness,  so  has  this  Seer  and  Philoso- 
pher of  the  latter  ages  made  his  appearance, 
with  the  higher  light  of  a  divinely  illuminated 
understanding,  piercing  into  and  scattering 
tlie  darkness  of  centuries. 

496.  And  now,  in  view  of  all,  considering 
the  wonderful  character  of  the  day  in  which 
we  live,  especially  in  reference  to  the  break- 
ing up  of  old  theologies  —  the  downfall  of 
sectarianism  —  the  freedom  of  the  human 
mind  in  so  many  departments  of  knowledge 
which  have  heretofore  been  barred  and  bolt- 
ed against  all  rational  investigation,  by  the 
church's  tyranny  and  the  prevailing  ignorance 
—  and  the  very  evident  commencement  of  a 
new  spiritual  era  for  mankind ;  in  view  of  all 
this,  we  cannot  fail  to  have  the  most  intense 
interest  in  the  precise  meaning  which  Sweden- 
borg embodied  in  his  remark  to  Dr.  Oetinger, 
before  quoted,  in  respect  to  what  further  sign 
might  be  given,  in  proof  of  his  divine  mission 
and  truthfulness.  "  The  sign  given  at  this 
day,  (j-ays  Swedenborg)  will  be  an  illustration^ 
and  thence  a  knowledge  and  reception  of  the 
truths  of  the  New  Church.  Some  speaking 
illustration  of  certain  persons  may  likewise 
take  place  ;  this  works  more  effectually  than 
miracles.  Tet  one  token  may  perhaps  still  be 
given."  It  is  well  understood  from  what  is 
believed  to  be  a  report  of  some  private  con- 
versation, that  Swedenborg  remarked,  that  in 
about  one  hundred  years  from  his  day,  (we 
do  not  know  precisely  what  year  to  date  from) 
the  principles  and  truths  which  he  was  instru- 
mental in  teaching,  would  to  a  good  extent 
prevail.  Have  we  not  already  the  brightest 
omens  of  it  ?  But  what  may  be  the  "  speaking 
illustration  of  certain  persons,"  and  what  that 
other  "  token "  which  may  still  be  given  ? 
Who  does  not  regard  with  the  deepest  interest 
the  spiritual  foretellings  of  such  a  man,  and 
who  does  not  wait,  in  humble  confidence,  for 
the  fulfilments  of  the  coming  years  ?  One 
thing  is  certain.  The  great  Providential  Man 
of  the  church  has  been  born,  and  his  word  is 

to  "  GROW  CLEARER  AND  LOUDER  THROUGH 
ALL  AGES." 


APPENDIX. 


The  Familiar  Spirit. 

[The  following  item  should  have  come  in  at  its  proper  place, 
on  page  97.] 

497.  In  the  letter  of  D.  Paulus  ab  Indagine, 
referred  to  on  said  page,  No.  38G,  we  have  the  fol- 
lowing testimony  concerning  the  familiar  spirit. 
"I  cannot  forbear,"  says  he,  "to  tell  you  some- 
thing new  about  Swedenborg.  Last  Thursday  I 
paid^hiin  a  visit,  and  found  iiim,  as  usual,  writing. 
He  told  mc,  '  that  he  had  been  in  conversation  that 
same  morning,  for  three  hours,  with  the  deceased 
king  of  Sweden.  He  had  seen  him  already  on  the 
Wednesday  ;  but,  ^s  he  observed  that  he  was  deep- 
ly engaged  in  conversation  with  the  queen,  who  is 
still  living,  he  would  not  disturb  him.'  I  allowed 
him  to  continue,  but  at  length  asked  him,  how  it 
was  possible  for  a  person  who  is  still  in  the  land  of 
the  living,  to  be  met  with  in  the  world  of  spirits  ? 
He  replied,  '  that  it  was  not  the  queen  herself,  but 
her  sinrlliis  familians,  or  her  familiar  spirit.'  I 
asked  him  what  that  might  be?  for  I  had  nei- 
ther heard  from  him  any  thing  respecting  appear- 
ances of  that  kind,  nor  had  I  read  any  thing 
about  them.  He  tlien  informed  me,  'that  every 
man  has  cither  his  good  or  bad  spirit,  who  is  not 
constantly  witli  him,  but  sometimes  a  little  removed 
from  him,  and  appears  in  the  world  of  spirits.  But 
of  this  the  man  still  living  iuiows  notliing ;  the  spir- 
it, however,  knows  every  thing.  This  familiar  spir- 
it has  every  tiling  in  accordance  with  his  compan- 
ion upon  earth;  he  has  in  the  world  of  spirits,  the 
same  tigure,  the  same  countenance,  and  the  same 
tone  of  voice,  and  wears  also  similar  garments  ;  in 
a  word,  t\us  familiar  spirit  of  the  queen,'  says  Swe- 
denborg, '  appeared  exactly  as  he  had  so  often  seen 
the  queen  herself  at  Stockholm,  and  had  heard  her 
speak.'  In  order  to  allay  my  astonishment,  he  add- 
ed, 'that  Dr.  Ernesti,  of  Leipsic,  had  appeared  to 
him  in  a  similar  manner  in  the  world  of  spirits,  and 
that  he  had  held  a  long  disputation  with  him.' " 

Octonary  Computus. 

[The  following  is  an  account  of  the  Ortonary  Computus,  (or 
mode  ol  calculating  by  eighth^,)  mentioMcd  on  page  'J,  No.  02.] 

Letter  of  M.  Swedenborg;,  Jlsstssor  of  the  Board  of 
Mines,  to  M.  JVordbcrg,  Aullior  of  the  History  of 
Charles  Xll. 

498.  "Sir,  —  As  you  are  now  actually  engaged 
upon  the  Life  of  Charles  XII.,  I  avail  myself  of  the 
opportunity  to  give  you  some  information  concern- 
ing that  monarch,  wiiich  is,  perhaps,  new  to  you,  and 
worthy  of  being  transmitted  to  posterity.  I  have  al- 
ready touched  upon  the  subject,  in  the  fourth  part  of 
my  Miscellanea,  treating  de  Calculo  novo  Sexagena- 
rlo,  ^-c,  whence  M.  Wolft'  has  derived  what  he  has 
said  in  his  Elenienta  Matheseos  Universoe,  relative 
to  this  new  Calculus. 

"  In  1710,  when  M.  Polheim  received  the  king's 
orders  to  repair  to  Lund,  he  engaged  me  to  accom- 
pany him  thither.  Having  been  presented  to  his 
majesty,  he  often  did  us  the  honor  of  conversing 
witii  us  upon  the  different  branches  of  mathematics, 
and  particularly  upon  mechanics,  the  mode  of  cal- 
culatmg  forces,  and  other  problems  of  geometry  and 
arithmetic.  He  seemed  to  take  remarkable  pleas- 
ure in  these  conversations,  and  often  put  ques- 
tions, as  if  he  merely  propose^  to  gain  some  slight 


elucidation  from  us ;  but  we  soon  found  that  these 
things  were  not  strange  to  him,  which  put  us,  sub- 
sequently, more  upon  our  guard,  not  to  speak  to 
him  of  common  or  unimportant  matters,  nor  to  ad- 
vance any  thing  doubtful  in  which  he  might  have 
shown  us  to  be  mistaken.  The  conversation  turn- 
ing upon  analytical  and  algebraical  calculation,  as 
well  as  upon  what  is  called  the  regula  falsi  (rule 
of  false  position),  he  desired  us  to  bring  forward 
examples,  which  we  accordingly  did,  proposing 
such  as  made  it  incumbent,  in  order  to  proceed 
agreeably  to  rule,  to  use  signs  or  symbols,  as  well  as 
equations.  The  king  did  not  require  them,  and  af- 
ter a  few  minutes'  reflection,  he  told  us,  without  any 
other  aid  than  his  own  superior  genius,  in  what  way 
our  examples  might  be  solved,  which  we  always 
found  to  agree  perfectly  with  our  calculations.  I 
confess,  that  I  have  never  been  able  to  understand, 
how,  by  mere  reasoning,  and  without  the  aid  of  Al- 
gebra, he  was  emibled  to  solve  problems  of  this 
kind.  It  seemed,  indeed,  that  the  king  was  not  sor- 
ry to  display  before  M.  Polheim  —  a  competent 
judge  in  these  things — a  penetration  and  power 
of  reasoning,  equalling  those  of  the  ablest  mathe- 
maticians. 

"  I  will  now  relate  to  you,  as  I  am  peculiarly  able 
to  do,  what  arose  from  this  learned  annisement, 
which  is  as  follows  :  —  Conversing  one  day  with 
the  king  upon  arithmetic,  and  the  mode  of  counting, 
we  observed,  that  almost  all  nations  upon  reaching 
10,  began  again  ;  that  those  figures  which  occupy 
the  first  place,  never  change  their  value,  while  those 
in  the  second  place,  were  multiplied  tenfold,  and  so 
on  with  the  others ;  to  which  we  added,  that  men 
had  apparently  begun  by  counting  their  fingers,  and 
that  this  method  was  still  practised  by  the  people  ; 
that  arithmetic  having  been  formed  into  a  science, 
figures  had  been  invented,  which  were  of  the  utmost 
service  ;  and,  nevertheless,  that  the  ancient  mode 
of  counting  had  been  always  retained,  in  beginning 
again  after  arriving  at  10,  and  which  is  observed  by 
putting  each  figure  in  its  proper  place.  The  king 
was  of  opinion,  that  had  such  not  been  the  origin  of 
our  mode  of  counting,  a  much  better  and  more  ge- 
ometrical method  might  have  been  invented,  and 
one  which  would  have  been  of  great  utility  in  calcu- 
lations, by  making  choice  of  some  other  periodical 
number  than  10.  That  the  number  10  had  this 
great  and  necessary  inconvenience,  that  when  di- 
vided by  2,  it  could  not  be  reduced  to  the  number 
1  without  entering  into  fractions.  Besides,  as  it 
comprehends  neither  the  square,  nor  the  cube,  nor 
the  fourth  power  of  any  number,  many  difficulties 
arise  in  numerical  calculations.  Whereas,  had  the 
periodical  number  been  8  or  IG,  a  great  facility 
would  have  resulted,  the  first  being  a  cube  number, 
of  which  the  root  is  2,  and  the  second  a  square 
number,  of  which  the  root  is  4,  and  that  these  num- 
bers being  divided  by  2,  their  primitive,  the  number 
1  would  be  obtained,  which  would  be  highly  useful 
with  regard  to  money  and  measures,  by  avoiding  a 
quantity  of  fractions.  The  king,  after  speaking  at 
great  length  on  this  subject,  expressed  a  desire  that 
we  should  make  a  trial  with  some  other  number 
than  10.  Having  represented  to  him,  that  this  could 
not  be  done,  unless  we  invented  new  figures,  to 
which,  also,  names  altogether  different  from  the  an- 

(123* 


124 


APPENDIX. 


cient  ones  must  be  given,  as,  otherwise,  great  con- 
fusion would  arise,  lie  desired  us  to  prepare  an  ex- 
ample in  point. 

"  We  chose  the  number  8,  of  which  the  cube 
root  is  2,  and  which,  being  divided  by  2,  is  reduced 
to  the  primitive  number  1.  We  also  invented  new 
figures,  to  which  we  gave  new  names,  and  proceed- 
ed according  to  the  ordinary  method  ;  after  which  we 
applied  them  to  the  cubic  calculations,  as  well  as  to 
money  and  to  measures.  The  essay  having  been 
presented  to  the  king,  he  was  pleased  with  it :  but  it 
was  evident  that  he  had  wished  something  more 
extended,  and  less  easy,  in  order  that  he  might  dis- 
play the  superiority  of  his  genius  and  his  great 
penetration.  To  this  end  he  proposed  to  adopt 
some  number  which  should  contain  a  square  as  well 
as  a  cube,  and  which,  when  divided  by  2,  might  be 
reduced  to  the  primitive  number  1.  He  made 
choice  of  (J4;  but  we  observed  to  him  that  it  was 
too  high  a  number,  and,  consequently,  very  incon- 
venient, and,  indeed,  that  it  was  almost  impossible 
to  employ  it;  that,  besides,  if  we  were  obliged  to 
reckon  up  to  G4,  before  recommencing,  and  that  up- 
on reaching  04  times  64,  or  4090,  only  three  figures 
were  used,  calculation  would  be  rendered  immense- 
ly difficult,  especially  with  regard  to  multiplication 
and  division  ;  because  it  would  be  necessary  to  com- 
mit to  memory  a  multiplication  table  composed  of 
409(5  numbers,  while  the  common  table  comprised 
only  80  or  90  numbers.  However,  the  more  we  urged 
our  difficulties,  the  more  he  was  determined  to  put 
liis  idea  into  practice  ;  and  to  show  the  possibility  of 
wliat  appeared  to  us  to  require  long  and  profound 
retiection,  he  undertook  to  devise  this  method  him- 
self, and  to  lay  down  the  plan  of  it,  which  he  sent 
to  us  the  next  morning.  He  had  invented  new 
figures,  each  with  its  particular  name.  The  64  fig- 
ures were  divided  into  8  classes,  each  being  des- 
ignated by  a  particular  symbol.  Upon  a  closer 
inspection,  I  found  that  these  symbols  or  signs  were 
composed  of  tlie  initial  and  final  letters  of  his  own 
name,  in  a  manner  at  once  so  clear  and  exact,  that 
wiien  the  first  8  numbers  were  known,  all  the  rest 
up  tu  64  were  attainable  without  the  least  difficulty. 
The  names  of  the  8  numbers  of  the  first  class  were 
very  simple,  and  those  of  the  others  so  well  con- 
trived, that  one  could  easily  remember  them,  with- 
out fear  of  confusion.  Having  arrived  at  the  number 
64,  when  it  became  necessary  to  proceed  with  three 
figures,  up  to  64  times  64,  he  had  invented  new 
names,  admirably  arranged,  and  so  easily  and  natu- 
rally varied  that  there  was  not  any  number,  however 
high,  for  which  there  was  not  a  name  ;  and  this 
might  be  carried  on  ad  infmituin,  following  the  prin- 
ciples  and  rules  laid  down, 

"  It  was  to  me  that  the  king  committed  this  plan, 
in  his  own  handwriting  [the  original  of  which  1  still 
preserve],  in  order  to  arrange  from  it  a  table  show- 
ing the  ditference  between  this  and  the  common 
mode  of  counting,  both  with  regard  to  the  names 
and  the  figures. 

"  The  king  had  also  added  to  his  plan  an  exam- 
ple in  multiplication  and  in  division  ;  two  operations 
in  which  I  had  contemplated  so  much  difficulty. 
As  it  was  my  place  to  undertake  the  perfecting  of 
his  method,  I  examined  it  thoroughly,  in  order  to 
discover  whether  it  might  not  be  rendered  yet  more 
easy  and  more  convenient  of  application  than  it  was. 
My  attempts,  however,  were  in  vain ;  and  I  much 
doubt  whether  the  greatest  matheniaticians  would 
have  succeeded.  What  I  chiefly  admire,  is,  the  in- 
genuity shown  by  t!ie  king  in  the  invention  of  the 
figures  and  the  names,  and  the  ease  with  which  the 
pigns  may  be  varied  ad  infinitum,    I  was  also  great- 


ly struck  with  his  example  in  multiplication  ;  and 
when  I  consider  the  short  time  in  which  he  accom- 
plished this,  I  cannot  but  regard  him  as  a  prince 
endowed  with  a  genius  and  a  penetration  much 
above  those  of  other  men  ;  whence  I  have  been  led 
to  believe  that,  in  all  his  other  actions,  he  was  guid- 
ed by  greater  wisdom  than  apparently  belonged 
to  him.  Certain  it  is,  that  he  thought  it  beneath 
him  to  assume  the  air  of  a  learned  man,  by  affect- 
ing an  imposing  exterior.  What  he  said  to  me, 
one  day,  regarding  mathematics,  expressed  a  sen- 
timent truly  worthy  of  a  king,  — '  that  he  who  had 
made  no  progress  whatever  in  this  science,  did  not 
deserve  to  be  considered  as  a  rational  man.' 
"  I  have  the  honor  to  be,  &c., 

"  Em.  Swedenborg." 

First   public   Advertisement  of  Swedenborg's 
Writings. 

[For  the  curiosity  of  those  who  would  see  a  document  of  this 
kind,  we  insert  tlie  following  original  advertisement  by  the 
printer  of  the  second  volume  of  the  Arcana  CaL-stia.  It  was 
published  in  parts,  each  containing  one  chapter,  and  accom- 
panied, in  separate  numbers,  by  an  English  translation.] 

Paternoster  Row,  February  5,  1750. 

499.  Advertisement,  by  John  Lewis,  Printer 
and  Publisher,  in  Paternoster  Row,  near  Cheapside, 
London.  Be  it  known  unto  all  the  Learned  and 
Curious,  that  this  day  is  published  the  First  Num- 
ber of  Arcana  Calestia  or  Heavenly  Secrets  which 
are  in  tlie  Sacred  Scripture,  or  Word  of  the  Lord, 
laid  open ;  as  they  are  found  in  the  Sixteenth 
Chapter  of  Genesis  ;  together  with  the  wonderful 
tilings  that  have  been  seen  in  the  World  of  Spirits, 
and  in  the  Heaven  of  Angels. 

This  work  is  intended  to  be  such  an  exposition 
of  the  whole  Bible  as  was  never  attempted  in  any 
language  before.  The  author  is  a  learned  foreign- 
er, who  wrote  and  printed  the  first  volume  of  the 
same  work  but  last  year,  all  in  Latin,  which  may 
be  seen  at  my  shop  in  Paternoster  Row,  as  above 
mentioned. 

And  now  the  second  volume  is  printing  both  in 
Latin  and  English  ;  to  be  published  in  cheap  num- 
bers, that  the  public  may  have  it  in  an  easier  man- 
ner, in  either  tongue,  than  in  whole  volumes. 

It  must  be  confessed  that  this  nation  abounds 
with  a  variety  of  commentaries  and  expositions  on 
the  Holy  Bible  ;  yet  when  we  consider  what  an  in- 
exhaustible fund  of  knowledge  the  Sacred  Scrip- 
ture contains,  the  importance  of  the  subjects  it 
treats  of,  and  the  vast  concern  every  man  has  in 
those  things  they  relate  and  recommend,  we  may 
cease  to  wonder  that  so  many  ingenious  pens  have 
been  employed  in  sounding  the  depths  of  this  vast 
ocean ;  and  he  must  be  a  very  dull  writer  indeed, 
who  does  not  find  a  pretty  large  number  of  readers 
of  any  work  he  may  publish  of  this  kind.  I  would 
be  far  from  depreciating  the  merit  of  any  man's 
performance,  nay,  I  will  allow,  that  it  is  owing  to  the 
labors  of  learned  and  pious  men,  in  their  disquisi- 
tions after  truth  in  the  Bible  that  we  of  this  king- 
dom have  been  enabled  to  discern  truth  from  error, 
and  to  know  more  of  the  mind  and  will  of  God  in 
his  Word,  than  the  priests  of  Rome  were  willing 
we  should.  Yet  give  me  leave  to  add,  that  these 
Sacred  Writings  are  capable  of  speaking  to  the 
heart  and  understanding  of  man,  by  more  ways 
than  have  been  thought  of  or  put  in  practice ;  and 
he  who  can  discover  new  treasures  in  these  sacred 
mines,  and  produce  from  them  such  rich  jewels  as 
were  never  yet  seen  by  the  eye  of  man,  will  un- 
doubtedly challenge  our  strictest  attention,  and 
deserve  encouragement  in  his  pious  labors.  This 
then  may  be  said  of  our  author.     He  has  struck 


APPENDIX. 


125 


out  a  new  path  through  this  deep  abyss,  which  no 
man  ever  trod  before.  He  has  left  all  the  com- 
mentators and  expositors  to  stand  on  their  own 
footing  ;  he  neitlier  meddles  nor  interferes  with 
any  of  them ;  his  thoughts  are  all  his  own  ;  and 
tlie  ingenious  and  sublime  turn  he  has  given  to 
every  thing  in  the  Scripture,  he  has  copied  from 
no  man ;  and  therefore,  even  in  this  respect,  he 
hath  some  title  to  tlie  regard  of  the  ingenious  and 
learned  world. 

It  is  true,  when  a  reader  comes  to  peruse  this 
work,  if  he  expects  to  understand  him  with  a  slight 
and  cursory  reading,  he  will  fmd  himself  greatly 
mistaken  ;  his  thoughts  are  too  sublime  and  lofty 
to  be  surveyed  with  a  weak  or  a  wanton  eye ;  his 
language  is  quite  different  from  tiie  common  modes 
of  speech  ;  and  his  sense  is  sometimes  so  deep  and 
profound,  as  not  to  be  readily  apprehended  by  a 
common  understanding.  Whoever,  therefore,  takes 
tliis  book  in  hnnd,  and  finds  passages  in  it  not 
easily  intelligible,  let  hiin  not  throw  it  by  as  a 
thing  of  no  value,  nor  content  himself  with  a  bare 
perusal ;  but  let  him  read  it  over  and  over  again  ; 
and  let  him  study  the  drift  and  design  of  the  au- 
thor ;  and  I  will  answer  for  it,  that  the  more  and 
oftener  he  reads  it,  the  more  instruction  and  de- 
light he  will  receive  from  it.  The  author  has  a 
depth,  which  if  once  fathomed  (and  it  is  not  unfath- 
oauable)  will  yield  the  noblest  repast  to  a  pious 
mind.  But  if  any  one  imagines  that  I  say  this  to 
puff  a  book,  in  the  sale  of  which  my  interest  is  so 
nearly  concerned,  any  gentleman  is  welcome  to 
peruse  it  at  my  shop,  and  to  purchase  it  or  not,  as 
his  own  judgment  shall  direct  him. 

Nothing  recommends  a  book  more  effectually  to 
the  public  than  the  eminence  and  credit  of  its 
author ;  nothing  is  more  notorious,  than  that  a 
weak  performance,  if  it  appears  under  a  great 
name,  shall  be  better  received  in  the  world  than 
tlie  most  sublime  and  ingenious  productions  of  an 
obscure  person  ;  so  that  it  is  not  merit  but  prejudice 
that  generally  governs  the  judgment  of  men. 

Though  the  author  of  Arcana  Calestia  is  un- 
doubtedly a  very  learned  and  great  man,  and  his 
works  highly  esteemed  by  the  literati,  yet  he  is  no 
less  distinguished  for  his  modesty  than  his  great 
talents,  so  that  he  will  not  suffer  his  name  to  be 
made  public.  But  though  I  am  positively  forbid 
to  discover  that,  yet  I  hope  he  will  excuse  me  if 
I  venture  to  mention  his  benign  and  generous 
qualities.  How  he  bestowed  his  time  and  labors  in 
former  years,  I  am  not  certainly  informed  ;  (though  I 
have  heard  by  those  who  have  been  long  acquainted 
with  him,  that  they  were  employed  in  the  same 
manner  as  I  am  going  to  relate  ;)  but  what  I  have 
been  an  eye  witness  to,  I  can  declare  with  certain 
truth ;  and  therefore  I  do  aver,  that  this  gentle- 
man, with  indefatigable  pains  and  labor,  spent  one 
whole  year  in  studying  and  writing  the  first  volume 
of  Arcana  Calestia,  was  at  the  expense  of  two  hun- 
dred pounds  to  print  it,  and  also  advanced  two 
hundred  pounds  more  for  the  printing  of  this  sec- 
ond volume  ;  and  when  he  had  done  this,  he  gave 
express  orders  that  all  the  money  that  should  arise 
in  the  sale  of  this  large  work  should  be  given  to- 
wards the  charge  of  the  propagation  of  the  Gos- 
pel. He  is  so  far  from  desiring  to  make  a  gain  of 
his  labors,  that  he  will  not  receive  one  farthing 
back,  of  the  four  hundred  pounds  he  hath  ex- 
pended :  and  for  that  reason  his  works  will  come 
exceedingly  cheap  to  the  public. 

I  further  declare  I  have  not  the  least  reason  in 
the  world  to  believe  him  a  bigot  to  any  mode  or 
mechod  of  religion  ;  I  know  not  what  community  he 
belongs  to,  or  whether  he  belongs  to  any  ;  if  any 


one  can  guess  by  his  writings,  he  knows  where 
to  find  tliem.  But  it  matters  not  what  or  who  tlie 
person  is  that  writes,  if  his  writings  are  founded 
on  truth,  and  agreeable  to  such  learned  men  as  arc 
competent  judges  of  them.  The  deepest  and  most 
learned,  as  well  as  most  valuable  pieces,  are  some- 
times misunderstood  and  rejected  many  years,  even 
by  learned  men  themselves  ;  to  instance  only  tJiree 
performances  out  of  the  many  tiiat  might  be  pro- 
duced, viz.  Locke  on  Human  Understanding, 
Milton's  Paradise  Lost,  and  Prideaux's  Connection 
of  the  Old  and  New  Testament.  Those  who  have 
been  conversant  with  books,  especially  in  the  trad- 
ing way,  cannot  be  ignorant  of  the  difficulties 
which  these  valuable  pieces  have  met  with  in  mak- 
ing their  way  into  the  world  ;  and  it  is  as  remark- 
able now  to  observe,  how  they  have  been  called 
for  and  admired  for  many  years  past. 

How  this  great  work  of  .'Ircana  Calestia  will 
succeed  in  the  world,  is  impossible  at  present  to 
determine.  If  all  men  of  learning  were  of  the 
same  mind  with  the  ingenious  and  pious  Mr.  Penny, 
of  Dartmouth,  we  need  not  fear  success  :  for  in  his 
letter  to  me,  on  the  publication  of  the  first  volume, 
are  these  following  words  :  —  "I  have  long  ardent- 
ly wished  to  see  the  historical  part  of  the  Old 
Testament,  which  seems  only  to  regard  the  Jewish 
Dispensation,  (and  upon  that  account  too  lightly 
regarded  by  the  major  part  of  thi'  Christian  world) 
proved  to  be  as  delightful,  instructive,  and  as  ne- 
cessary for  the  knowledge  of  Christians  as  the  JVew. 
This,  Jircana  Calestia  gives  me  the  fullest  satisfac- 
tion of,  &c."  A  copy  of  this  letter  was  printed 
at  large  in  the  Daily  Advertiser  of  Christmas  day, 
1749.  Now  this  delightful,  instructive,  and  ne- 
cessary knowledge,  cannot  be  expected  from  this 
part  of  Holy  Writ,  unless  the  historical  part  of  the 
Old  Testament  be  allegorized  m  some  sucli  man- 
ner as  our  Latin  author  has  here  done  it.  And  the 
great  and  learned  as  well  as  the  inspired  St.  Paul, 
clearly  gives  encouragement  to  this  way  of  writ- 
ing, Gal.  iv.  24.  And  our  author  neither  rejects 
nor  disturbs  the  literal  sense  by  his  allegorical  ex- 
position. 

Soon  after  the  publication  of  Mr.  Penny's  letter 
before  mentioned,  a  grave,  judicious  and  learned 
gentleman  was  pleased  to  call  at  one  of  the  book- 
sellers where  this  famous  Latin  book  was  appointed 
to  be  sold  ;  and  when  he  had  cast  his  eye  over  part 
of  the  work,  he  inquired  who  the  author  was;  but 
being  told  that  the  author  would  not  be  known, 
—  "Well,"  (said  the  gentleman)  "  I  confess  that 
at  these  years  1  am  not  fond  of  new  acquaintance, 
but  should  be  extremely  glad  to  have  some  con- 
versation with  him  ;  for,"  (continued  lie,  with  great 
earnestness,)  "  I  never  saw,  nor  heard,  nor  read,  of 
so  surprising  a  man  in  all  my  days  !  " 

Any  one  of  small  judgment  may  guess  at  the 
cheapness  of  the  work,  when  he  finds  that  six 
lunidred  and  forty  quarto  pages  in  Latin,  of  tlie 
first  volume,  are  sold  for  no  more  than  six  shillings, 
unbound.  But  this  second  volume,  which  is  now 
publishing  in  Latin  and  English,  will  be  unac- 
countably cheap,  as  any  one  may  conclude,  even 
from  the  postage  of  the  Latin  copy  from  abroad : 
for  the  bare  postage  of  this  first  number  cost  no 
less  than  twelve  shillings,  and  now  it  is  printed, 
doth  make  fifty-two  quarto  pages  in  the  English 
tongue  ;  and  all  to  be  sold  for  no  more  than  eight 
pence,  which  is  not  half  the  price  that  such  a 
quantity  of  paper  and  print  is  generally  sold  for. 
The  postage  of  the  second  number  came  to  eigh- 
teen shillings  ;  and  that  of  the  third  amounted 
to  one  pound  two  shillings  ;  and  yet  these  tw^, 
!  numbers  are  to  be  sold  for  no  more  than  ninepence 


126 


APPENDIX. 


each  ;  so  that  from  hence  it  is  easy  to  imagine 
how  cheap  the  whole  will  be,  especially  when  print- 
ed in  such  a  grand  and  pompous  manner  at  so  low 
a  price.  But  it  is  the  generous  author's  absolute 
command  that  it  should  be  so,  who,  it  is  plain,  wants 
neither  purse  nor  spirit  to  carry  on  his  laudable  un- 
dertaking. 

As  the  copy  comes  from  a  foreign  country,  and 
as  one  number  may  contain  nearly  double  the 
quantity  of  another,  it  is  utterly  impossible  to  fix 
a  certain  regular  time  for  the  publication  of  each. 
But  this  the  public  may  be  assured  of,  that  when 
a  fresh  number  is  published,  it  shall  be  advertised 
in  the  newspapers.  Those  who  are  pleased  to 
give  their  orders  to  the  news  carriers,  will  have 
every  number  as  certainly  as  though  they  were 
apprised  of  the  certain  time  of  its  coming  out. 
And  the  price  will  be  printed  on  the  title  of  each 
English  number,  (and  every  Latin  number  will  be 
of  the  same  price  with  the  English,)  so  that  the 
readers  may  be  sure  that  they  will  not  be  imposed 
upon  ;  for  sometimes  the  bulk  of  the  work  will 
plainly  appear  to  be  worth  five  times  as  much  as 
will  be  required  for  it. 

Those  who  are  so  happy  as  to  be  well  acquainted 
with  the  Latin  tongue,  will  be  highly  delighted 
with  the  author's  elegant  and  sublime  language. 

First  Reception  of  the  Writings  of  Swedenborg. 

500.  The  first  volume  of  the  Arcana  Ccelestia,  con- 
taining the  explanation  of  the  first  fifteen  chapters 
of  Genesis,  was  published  in  London,  in  the  Latin 
language,  in  the  year  1749,  and  was  the  earliest 
of  Swedenborg's  theological  works.  Our  readers 
will  not  be  displeased  to  see  the  following  letter, 
from,  probably,  the  first  person  who  embraced  the 
truths  it  contains,  expressing  the  satisfaction  he 
derived  from  it.  Though  not  a  document  of  any 
decided  importance,  it  is  interesting  as  a  curiosity, 
and  as  evincing  that  the  truths  of  the  New  Church 
found  some  receivers  on  their  very  first  publication. 
This  letter  was  sent  to  the  Daily  Mvertiser,  for- 
merly a  popular  newspaper,  of  Christmas  day, 
1749,  by  the  publisher  of  the  work,  and  is  intro- 
duced by  his  business-like  note,  to  the  Editor,  as 
follows  :  — 

"Sir, 

"  If  you  will  insert  the  following  letter  in  your 
paper,  it  may  induce  the  curious  in  the  learned 
world,  to  peruse  a  work  very  entertaining  and 
pleasant,  and  oblige, 

"  Sir,  yours,  &c. 

"John  Lewis. 

" '  To  Mr.  John  Lewis,  in  Paternoster  Row, 
Cheapside,  London. 

'"Dartmouth,  October  15,  1749. 
"'Mr.  John  Lewis, 

"  '  Sir,  —  Accidentally  reading  the  advertisement 
of  the  Arcana  Calestia,  excited  by  the  oddness  of 
the  title,  I  presently  ordered  my  friend  in  London 
to  send  me  one.  The  extraordinary  degree  of 
pleasure  the  reading  of  it  has  given  me,  and  the 
yet  more  expected  from  what  more  is  to  be  pub- 
lished, induces  m3  to  request  advice  as  often  as 
any  new  publication  happens,  which  I  apprehend  to 
be  designed  annually.  My  reason  for  troubling 
you,  is,  because  I  very  rarely  see  any  of  the  pub- 
lic papers,  and,  consequently,  future  advertisements 
may  escape  my  knowledge ;  which,  I  hope  will  ex- 
cuse me. 

"  '  I  have  long  ardently  wished  to  see  the  histor- 
ical part  of  the  Old  Testament,  which  seems  only 
to  regard  the  Jewl',h   dispensation  (and  upon  that 


account  is  too  lightly  regarded  by  the  major  part  of 
the  present  Christian  world),  proved  to  be  as  delight- 
ful, instructive,  and  as  necessary  for  the  knowl- 
edge of  (christians  as  the  New,  This  the  Arcana 
Ccelestia  gives  me  the  fullest  satisfaction  of.  But 
the  illumined  author,  whoever  he  is,  (is  it  Mr. 
Law  ?)  must  expect  a  considerable  army  of  gown 
men  to  draw  their  pens  against  him  :  it  is  a  bless- 
ing their  power  is  prescribed  within  impassable 
bounds, 

"  '  The  favor  of  a  line  in  answer,  to  know  what 
dependence  I  may  make  upon  you,  will  very  much 
oblige.  Sir,  your  most  humble  servant, 

"  '  Stephen  Penny.  . 

"  '  P.  S,  Perhaps  the  author  was  concerned  in  the 
publication  of  Mr.  Hutchinson's  works  ?  lias  he 
published  any  other  work,  and  at  what  price  ?  '  " 

To  this  the  bookseller  appends  the  following 
notice : 

"  This  large  Latin  book  is  neatly  printed  in  4to. ; 
and  sold  by  Mr.  Nourse,  at  the  Lamb,  opposite 
Katharine  Street,  in  the  Strand  ;  Mr.  Ware,  at  the 
Bible  onLudgate  Hill ;  and  by  John  Lewis,  printer 
of  the  same,  as  above  mentioned ;  price  6s,  unbound." 

Notice  of  the  Loudon  Monthly  Review. 

501.  In  the  London  Monthly  Review  for 


1844,  is  an  article  on  the  discoveries  in  science 
made  by  Swedcnborg,  concluding  thus : 

"  In  conclusion,  we  record  our  opinion  positively, 
and  not  relatively  ;  wholly,  and  without  reserva- 
tion, that  if  the  mode  of  reasoning  and  explana- 
tion adopted  by  Swedenborg  be  once  under- 
stood, the  anatomist  and  physiologist  will  acquire 
more  information,  and  obtain  a  more  comprehen- 
sive view  of  the  human  body,  and  its  relation  to  a 
higher  sphere,  than  from  any  single  book  ever  pub- 
lished ;  nay,  we  may  add,  than  from  all  the  books 
which  have  been  written  (especially  in  modern 
times)  on  physiology,  or,  as  it  has  been  lately  named, 
transcendental  anatomy. 

"  Swedenborg  reasons  not  on  any  hypothesis,  not 
on  any  theory,  not  on  any  favorite  doctrine  of  a 
fashionable  school,  but  on  the  solid  principles  of 
geometry,  based  on  the  immutable  rock  of  truth  ; 
and  he  must  and  will  be  considered  at  no  distant 
period  the  Zoroaster  of  Europe,  and  the  Promethe- 
us of  a  new  era  of  reason,  however  at  present  the 
clouds  of  prejudice  may  intervene,  or  the  storms 
of  passion  obscure  the  corruscations  of  his  intel- 
lect." 

Extract  from  the  Commencement   of  Wilkin- 
son's Biography. 

502.  "  There  is,  in  the  present  day,  a  constantly 
increasing  inquiry  among  intelligent  persons,  re- 
specting the  life  and  labors  of  Swedenborg,  whose 
name  begins  to  be  whispered,  with  more  or  less 
respect,  and  with  undefined  feelings,  throughout 
Christendom.  We  are  no  followers  of  Sweden- 
borg, although  we  accept  his  views  of  Christian- 
ity, but  not  because  he  discovered  them,  but  be- 
cause they  were  there  to  be  discovered,  and  are 
true.  The  truth,  we  believe,  is  not  arrested  pr 
contained  by  any  man,  but  as  soon  as  found,  the 
mind  may  pass  from  that  level,  and  rise  from 
it  as  a  vantage  ground  to  new  trutlk-;.  It  is,  there- 
fore, in  the  service  of  the  public,  and  not  of 
Swedenborg,  that  we  write  these  pages;  for  the 
time  has  come  when  every  enlightened  man  and 
woman  ought,  for  their  own  sakes,  to  know  of 
Swedenborg  and  his  pretensions. 

"  For  consider  the  case.  Here  was  an  au- 
thor, flourishing  in  the  last  century,  whose  princi- 
pal works  were  written  from  1721  to  1772,  and  who, 


APPENDIX. 


127 


enjoying  at  first  a  jjood  reputation  as  a  scientific  and 
practical  man,  saw  that  reputation  gradually  expire 
as  his  own  mind  unfolded  in  his  works,  until  at 
length  he  was  only  known  as  a  visiunary,  and  tiie 
fact  of"  his  early  career  was  scarcely  renicrnbered 
by  his  few  surviving  contemporaries.  There  was 
every  reason  why  his  works  dietl  to  that  age.  He 
had  a  firm  faith,  from  the  first,  in  the  goodness  of 
God,  in  the  powers  of  tiie  mind,  in  the  wisdom 
and  easiness  of  creation,  and  in  the  immovable 
firmness  of  revelation ;  later  on,  a  belief  too  in 
spiritual  existence,  in  a  sense  intelligible  to  all 
mankind.  In  his  case,  there  was  a  breaking  of 
shell  after  shell  —  a  rolling  away  of  delusion  after 
delusion,  until  the  truth  was  seen  to  be  itself  real 
—  to  be  the  true  creation,  the  world  above  and  be- 
fore the  world,  of  which  mortal  creatures  are  made. 
How  could  so  substantial  a  personage — a  man  whose 
spirit  and  its  relations  were  a  body  and  a  force  — 
be  seen  at  all  in  the  last  century,  when  the  public 
wave  ran  in  spruig  tides  towards  materialism, 
frivolity,  and  all  conventionalities  1  The  savage 
might  as  easily  value  a  telescope  or  a  theodolite 
as  Europe  estimate  a  Swedenborg  at  such  an  era. 
Accordirigly,  m  proportion  as  he  transcended  brute 
matter  and  dead  facts,  he  vanished  from  its  sight, 
and  was  only  mentioned  with  ridicule  as  a  ghost 
seer  —  the  next  thing  to  a  ghost.  But  how  stands 
the  matter  now  ?  The  majority,  it  is  true,  know 
nothing  of  Swedenborg ;  and  it  is  for  them  we 
write.  But  the  vast  majority  of  those  who  do 
know  —  and  the  number  is  considerable  in  all 
parts  of  tlie  civilized  world  —  regard  him  with 
respect  and  affectionate  admiration  ;  many  hailing 
him  as  the  herald  of  a  new  church  upon  earth ;  many 
as  a  gift  of  the  same  provident  deity  who  has  sent,  as 
indirect  messengers,  the  other  secular  leaders  of 
the  race,  — the  great  poets,  the  great  philosophers, 
the  guiding  intellects  of  the  sciences  ;  many  also 
still  looking  towards  his  works  in  order  to  gain  in- 
struction from  them,  and  to  settle  for  themselves  the 
author's  place  among  the  benefactors  of  his  kind. 
We  ourselves  are  in  all  these  classes,  allowing 
them  to  modify  each  other  ;  and  perhaps,  on  that 
account,  are  suitable  to  address  those  who  know 
less  of  the  subject,  for  we  have  no  position  to 
maintain  but  the  facts  of  the  case. 

"  Now  whence  this  change  in  public  opin- 
ion ?  It  has  been  the  most  silent  of  revolutions, 
a  matter  almost  of  signs  and  whispers.  Sweden- 
borg's  admirers  have  simply  kept  his  books  before 
the  public,  and  given  them  their  good  word  when 
opportunity  ofTered.  The  rest  has  been  done  over 
the  heads  of  men,  by  tlie  course  of  events,  by  the 
advance  of  the  sciences,  by  our  new  liberties  of 
thought,  by  whatever  makes  man  from  ignorant, 
enlightened,  and  from  sensual,  refined  and  spiritu- 
alized. In  short,  it  is  the  world's  progress  under 
Providence  which  has  brought  it  to  Swedenborg's 
door.  For  where  a  new  truth  has  been  discovered, 
that  truth  has  said  a  courteous  word  for  Sweden- 
borg ;  where  a  new  science  has  sprung  up  and  en- 
tered upon  its  conquests,  that  science  has  pointed 
with  silent-speaking  finger  to  something  friendly 
to,  and  suggestive  of,  itself  in  Swedenborg;  where 
a  new  spirit  has  entered  the  world,  that  spirit  has 
flown  to  its  mate  in  Swedenborg ;  where  the  age 
has  felt  its  own  darkness  and  confessed  it,  the 
students  of  Swedenborg  have  been  convinced  that 
tliere  was  in  him  much  of  the  light  which  all  hearts 
were  seeking.  And  so  forth.  The  fact  then  is, 
that  an  unbelieving  century  could  see  notliing  in 
Swedenborg  ;  that  its  successor,  more  trustful  and 
truthful,  sees   more  and  more  ;  and  strong  indica- 


tions exist  that  in  another  five  and  twenty  years 
the  field  occupied  by  this  author  must  be  visited 
by  the  leaders  of  opinion  tn  mas.te,  and  whether 
they  will  or  no;  because  it  is  not  proselytism  that 
will  take  them  there,  but  the  expansion  and  cul- 
mination of  the  truth,  and  the  organic  course  of 
events.  The  following  pages  will  have  their  end 
if  they  be  one  pioneer  of  this  path  which  the 
learned  and  the  rulers  are  to  traverse." 

Testimony  of  Professor  Gorres, 

Of  Germmii/,  Proftxsor  of  Roman  Catholic  The- 
olo<i;y  at  one  of  the  German  Universities. 

.503.  "  Throughout  the  whole  of  Swedenborg's 
voluminous  works  every  thing  appears  simple  and 
uniform,  especially  as  to  the  tone  in  which  he 
writes,  in  which  there  is  no  effort  at  display  in  the 
imaginative  powers,  nothing  overwrought,  nothing 
fantastic,  nothing  that  can,  in  the  remotest  degree, 
be  construed  into  a  morbid  bias  of  a  prevailing 
mental  activity,  nothing  indicating  a  fixed  idea,  or 
manifesting  any  peculiarity  of  a  commencing  men- 
tal derangement.  Every  thing  he  undertakes  is 
developed  in  a  calm  and  measured  manner,  like  the 
resolution  and  demonstration  of  a  mathematical 
problem,  and  every  where  the  operations  of  a  mind 
composed  and  well  ordered  shine  forth,  with  con- 
viction as  to  the  certainty  of  the  results  of  its  ac- 
tivity. In  the  cultivation  of  science,  sincerity  and 
simplicity  of  heart  are  necessary  requirements  to 
the  attainment  of  durable  success.  We  never 
observe  that  Swedenborg  was  subject  to  that  pride 
by  the  influence  of  which  so  many  great  spirits 
have  fallen ;  he  always  remained  the  same  sub- 
dued and  modest  mind  ;  and  never,  either  by  suc- 
cess, or  by  any  consideration,  lost  his  mental  equi- 
librium." . 

Extract  from  the   Ulemoir  by  Rev.  O.  Pres- 
cott  Hiller. 

504.  "A  man,  —  a  human  being  like  ourselves, 

—  has  been  chosen  by  the  Divine  will,  as  the  in- 
strument for  conveying  these  truths  to  the  world. 
And  as  Moses,  a  man  like  ourselves,  was  chosen 
of  old,  to  be  the  instrument  for  bringing  into  the 
land  of  Canaan  the  people  with  whom  a  represen- 
tative Church  was  to  be  established,  and  who  was 
called  too,  (man  though  he  was)  up  into  the  mount 
to  speak  with  God,  and  receive  the  tables  of  his 
law ;  —  as  Paul,  a  man,  too,  like  ourselves,  was 
chosen,  at  the  commencement  of  a  former  dispen- 
sation, to  be  an  apostle  to  teach  the  new  truth  to 
the  world,  and,  in  order  to  enlighten  and  strength- 
en him  for  that  work,  was  admitted  in  spirit  to  a 
view  of  the  heavens  and  even  of  the  Lord  Himself: 

—  so  now,  in  our  own  day,  at  the  commencement 
of  another  Dispensation  of  Divine  truth,  at  this  the 
time  of  the  Lord's  second  coming  in  the  light  of 
the  Spiritual  Sense  of  His  Word,  has  another  indi- 
vidual, —  a  man,  like  ourselves,  —  been  raised  up  as 
the  instrument  for  making  known  to  the  world  the 
truths  and  doctrines  of  that  New  Church  which  is 
about  to  be  established  on  the  earth  —  the  JVew  Je- 
rusalem. The  herald  will  not  be  received  nor  be- 
lieved, for  a  time ;  he  has  been,  and  he  will  be, 
slandered  and  reviled ;  he  has  been  and  will  con- 
tinue to  be,  by  some  and  for  a  while,  pronounced 
a  mystic  and  a  madman ;  the  interested,  the  preju- 
diced, and  the  self-confident  will  scoff  at  him,  as 
the  proud  Athenians  scoffed  at  Paul  preaching  to 
them  the  truth  —  as  the  doctors  of  the  Jewish 
Church  scorned  the  words  of  Him  who  was  the 
Truth  itself.  But  these  things  will  be  only  for  a 
time.     'Truth  i^  strong  and  will  prevail.'     There 


128 


APPENDIX. 


are  always  a  few  candid  and  earnest  minds  in  the 
community,  anxious  for  the  truth,  and  ready  to  seek 
it  wherever  it  is  to  be  found,  and  to  follow  whither- 
soever it  leads.  Such  there  were,  even  in  Swe- 
denborsr's  lifetime,  —  men  too  of  high  character, 
intelligence,  and  education,  —  who  perceived  the 
truth  of  the  principles  he  taught,  received  them 
with  delight,  and  sought  to  make  them  known  to 
others.  Since  his  death,  the  number  has  been 
steadily  increasing,  in  all  parts  of  the  world.  And 
withm  a  kw  years  past,  many  of  the  profound  and 
original  thinkers  of  the  age  have  repaired  to  his 
pages,  as  their  chief  source  of  instruction,  and  have 
acknowledged  that  they  could  find  there  satisfac- 
tory answers  to  their  inquiries,  that  could  be  found 
nowhere  else,  in  the  wliole  range  of  moral,  theo- 
logical, and  philosophical  writers.  The  signs  of 
the  times  are  now  giving  token  of  a  change  and  a 
great  change,  in  tlie  view  generally  entertained  of 
this  author.  As  he  becomes  more  known,  surprise 
and  admiration  take  the  place  of  neglect  and  con- 
tempt ;  the  earnest  searchers  for  truth  wonder  that 
they  had  not  been  directed  to  this  light  before  — 
the  intellectual  and  the  learned  are  astonished  that 
they  had  passed  by  a  thinker  and  writer,  who  far 
excels  them  both  in  intellect  and  learning;  and  the 
admirers  and  collectors  of  great  names  are  begin- 
ning to  admit  his  into  their  list.  And  we  venture 
the  prediction,  that  as  years  roll  by,  and  these  writ- 
ings are  examined,  explored,  understood,  more 
and  more  thoroughly  —  as  the  world  grows  wiser 
and  better  —  as  the  darkness  of  old  error  passes 
off,  and  the  light  of  truth  increases — the  name  of 
SwEDENBORG  wiU  shine  the  brightest  in  the  whole 
galaxy  of  great  names,  and  his  memory  be  revered 
as  that  of  the  most  powerful  and  most  useful  of  all 
the  human  instruments  whom  Heaven  has  raised 
up,  to  communicate  truth,  goodness,  and  happiness 
to  mankind." 

Testimony  of  the  late  Rev.  John  Clowes,  A.  M., 

Fellow  of  Trinity  College,  Cambridge,  and  Rector 
of  St.  Johti's  Church,  [Episcopal)  Manchester, 
England. 

505.  "The  author  (of  this  Memoir)  cannot  con- 
clude his  ntrrJtive,  without  offering  up  to  the 
Father  of  Mercies  his  most  devout  and  grateful 
acknowledgments  for  the  extraordinary  privilege, 
and  inestimable  blessing  vouchsafed  him,  in  having 
been  admitted  to  the  knowledge  and  acknowledg- 
ment of  the  trutli  and  importance  of  the  doctrines 
unfolded  by  Swedenborg  from  the  Word  of  God 
as  the  genuine  doctrines  of  Christianity.  For  what 
worldiv  glorv,  gain,  or  happiness,  can  stand  in 
competition  with  this — to  know  Jesus  Christ  to 
be  the  '  only  true  God,'  and  to  be  allowed  to  ap- 
proach and  worship  Him  in  his  Divine  Humanitj/  : 
to  be  delivered  thus  from  all  perplexity  as  to  the 
proper  object  of  worship  ;  to  see,  at  the  same  time, 
the  divine  volume  of  Revelation  opened  ;  its  inte- 
rior treasures  displayed  ;  its  evidence  and  author- 
ity thus  confirmed  by  its  divine  contents ;  its  ap- 
parent contradictions  reconciled  ;  whilst  all  that  is 
divine  and  holy,  all  that  is  good  and  true,  all  that 
is  calculated  to  excite  the  veneration  of  intelli- 
gent beings,  and  the  affection  of  penitent  ones  ; 
all,  in  short,  that  has  a  tendency  either  to  enlighten 
the  human  understanding,  or  to  purify  the  human 
will ;  either  to  edify,  by  the  bright  and  proud  les- 
Bons  of  divine  truth,  or  to  soften  and  console  by 


the  sweet  and  tender  influences  of  the  divine  love, 
is  perceived  to  proceed  from  this  Divine  Fountain, 
as  its  only  source  !  Yet  such  is  the  transcendent 
glory,  gain,  and  happiness  imparted  to  every  peni- 
tent and  devout  receiver  of  the  above  Heavenly 
Doctrines.  Add  to  this,  the  nearness  and  connec- 
tion between  this  world  and  another,  demonstrated 
by  such  a  weight  of  irresistible  evidence  ;  the  great 
evangelical  doctrines  of  Faith,  of  Charity,  of  Re- 
pentance and  Remission  of  Sins,  of  Temptation, 
Reformation,  Regeneration,  and  the  Freedom  of 
the  Will,  opened,  explained,  and  enforced,  accord- 
ing to  their  edifying  and  important  meaning  ;  the 
nature,  also,  and  effect  of  the  Last  Judgment,  the 
Lord's  Second  Advent,  and  the  descent  of  the  New 
Jerusalem,  presented  to  view  in  all  the  brightness 
and  fulness  of  truth,  and  confirmed  by  the  testi- 
mony of  the  sure  Word  of  prophecy  ;  and  some 
faint  idea  may  then  be  formed  of  the  immense  debt 
of  gratitude,  owing  at  this  day  from  all  the  fami- 
lies of  the  earth  to  their  Heavenly  Father.  For 
who,  except  that  Father,  '  whose  tender  mercies 
are  over  all  His  works,'  could  thus  cause  '  His 
light  to  shine  in  darkness '  for  the  deliverance  of 
His  people  from  evil,  from  error,  and  from  destruc- 
tion, and,  at  the  same  time,  for  the  guidance  of 
their  feet  into  the  ways  of  righteousness,  truth, 
and  salvation  ?  To  his  praises,  and  most  un- 
feigned thankfulness  on  this  occasion,  the  author 
is  lastly  urgent  to  add  his  ardent  prayers,  that  the 
above  '  glorious  light '  may  shine  in  every  corner 
of  the  habitable  globe,  until  the  whole  earth  be- 
comes that  blessed  '  tabernacle  of  God,'  which  was 
announced  to  be  '  with  men,'  in  which  '  God  will 
dwell  and  be  with  them  their  God,  and  wipe  away 
all  tears  from  their  eyes'  (Rev.  xxi.  3,  4)." 

The  New  Church. 

506.  "  The  reception  of  the  Doctrines  of  the 
New  Church  has  slowly,  but  constantly  increased, 
from  the  time  when  Swedenborg  began  to  teach 
them,  up  to  the  present  moment.  Those  who  be- 
come fully  impressed  with  their  truth,  and  with  the 
desire  to  live  according  to  them,  usually  endeavor 
to  connect  themselves  with  each  other,  and  to  form 
societies  for  the  purpose  of  mutual  encouragement 
and  instruction.  This  effort  commonly  results  in 
the  building  of  churches,  establishment  of  preach- 
ing, and  performance  of  religious  services,  very 
much  in  the  ordinary  congregational  and  episcopal 
forms.  There  are  now  in  England  some  seventy- 
five  ministers  or  preachers  of  the  Doctrines,  and 
in  the  United  States  about  sixty.  The  number  of 
places,  however,  where  receivers  are  known  to 
reside,  is  much  larger,  being  in  the  United  States, 
about  four  hundred  and  fifty.  There  are  also 
many  known  in  France,  Germany,  and  Sweden, 
and  some  in  other  countries.  In  Sweden  the  New 
Church  Doctrines  have  not  been  preached  openly 
as  such,  on  account  of  the  established  church  ; 
but  it  is  understood  that  many  of  the  clergy  thero 
are  well  acquainted  with  Swedenborg's  writings, 
and  instruct  their  people  in  accordance  with  them, 
altiiough  not  openly  professing  the  source  of  their 
instruction. 

"  The  Receivers  of  the  Heavenly  Doctrines 
of  the  New  Jerusalem  Church,  await  patiently  to 
be  joined  by  their  fellow-men,  in  the  glad  confi- 
dence that  there  is  a  good  time  coming,  when  the 
wiiolc  Christian  world  will  rejoice  in  the  light  of 
the  New  Jerusalem."  — //o6ar/'s  Life,  p.  276. 


INTRODUCTION 


TO    THE    COMPENDIUM 


The  Compiler  of  this  work  has  endeavored  to 
answer  a  want  which  has  been  deeply  felt,  and 
which,  at  the  present  crisis,  seems  more  pressing 
than  ever.  It  is  a  time  of  unparalleled  interest  in 
spiritual  truths.  It  is  a  time,  in  God's  Providence, 
when  the  old  systems  of  theology  are  evidently 
breaking  up  and  passing  down  the  stream  of  Time 
—  when  ancient  authorities  are  questioned  with  a 
bold  and  determined  aspect  —  and  the  most  keen 
and  searching  glances  are  sent  into  every  creed. 
It  is  a  time,  too,  of  much  doubt  and  confusion  — 
of  the  most  bare  and  unblushing  infidelity  —  of  a 
deeper  and  wider  knowledge  of  Nature  on  the  one 
hand,  and  a  more  lamentable  ignorance  and  denial 
of  God  on  the  other.  It  is,  as  a  consequence,  an 
age  of  extremes.  The  freedom  of  the  human 
mind,  for  which  Ave  are  now  so  distinguished,  has 
revealed  to  many  the  hideous  deficiences  of  the  so 
called  Protestant  fiitli,  and  driven  them  to  a  ref- 
uge in  Catholic  authority.  It  has  become  too  evi- 
dent, that  the  prevalent  theology  will  not  bear  the 
piercing  test  which  it  is  now  submitted  to  —  that 
the  better  reason  flees  from  it,  a  million  times  in 
secret,  and  many  times  in  open  affront ;  and  that 
thus,  where  the  religious  tendencies  predominate, 
there  is  either  a  backward  movement  to  the 
Church  of  Rome,  to  save  the  fear  and  trouble  of 
thinking,  or  a  melancholy  indifference  to  all  that 
demands  a  Philosophy  commensurate  with  Faith; 
while  on  the  other  hand,  where  the  natural  reason 
predominates,  there  is  a  tendency  to  flee  from  all 
venerated  "  theologies,"  to  the  open  fields  of  Na- 
ture and  her  pantheistic  enticements.  There  is  a 
middle  class,  who  still  strive  to  reconcile  their  va- 
rious theologies  with  the  Reason  that  so  urgently 
impels,  and  who  are  really  doing  much  to  save 
many  fragments  of  truth,  and  adapt  them  at  once 
to  the  science,  philosophy,  and  theology  of  the 
soul.  But  amidst  the  whole,  what  dread  confu- 
sion and  scepticism !  How  much  doubt,  even  of 
tlie  future,  immortal  life  of  man ! 

But  again,  we  are  opening  into  new  and  strange 
wonders.  New  indeed,  to  those  who  now  first 
realize  them ;  not  so  new  in  the  history  and  expe- 
rience of  man.  The  whole  Past  has  been  fruitful 
of  a  varied  spiritual  experience ;  and  we  are  now 
really  experiencing  nothing  but  what  has  been 
better  and  more  fully  attested  in  ages  long  since 
gone  by.  Not  so,  however,  the  sceptical  philoso- 
1 


phy  of  the  day.  "  The  secret  of  heaven  "  (says 
Emerson)  "  is  kept  from  age  to  age.  No  impru- 
dent, sociable  angel,  ever  dropped  an  early  sylla- 
ble to  answer  the  longing  of  saints,  the  fears  of 
mortals.  We  should  have  listened  on  our  knees 
to  any  favorite,  who,  by  stricter  obedience,  had 
brought  his  thoughts  into  parallelism  with  the  ce- 
lestial currents,  and  could  hint  to  human  ears  the 
scenery  and  circumstance  of  the  newly-parted 
soul."  *  This  is  the  utterance  of  the  merest, 
most  refined  naturalism  of  our  age.  So  low  has 
philosophy  fallen  in  her  high  places !  Yet  it  ex- 
presses the  yearning  wants  of  the  human  soul. 
The  transcendental  Philosophy  of  this  age  would 
get  down  upon  its  kntts  for  any,  even  the  faintest 
whisper,  from  the  mysterious  dwellings  of  eter- 
nity. But  upon  such  ears,  no  sociable  angel  ever 
dropped  a  syllable  !  It  would  be  better  to  ascribe 
the  cause  to  the  right  party. 

Now,  that  we  are  approaching  an  Era  of  marked 
spiritual  truth,  it  would  seem  useless  to  deny. 
Notwithstanding  the  immensely  higher  truth  which 
has,  at  least  for  a  century,  been  already  in  the 
world,  to  wit,  in  the  pages  of  our  Author,  yet  Prov- 
idence is  evidently  now  permitting  an  external  and 
visible  communication  from  spirits  out  of  the  ma- 
terial body,  with  the  men  of  our  earth,  to  the  end, 
among  others,  that  the  sensual  philosophy  of  oui 
times,  and  the  gross  unbelief  of  the  church  and 
the  world,  may  find  its  proper  antidote  in  these 
tangible  and  sensuous  phenomena.  Of  the  heights 
and  depths  of  this  most  palpable  demonstration,  of 
its  measure  of  truth  and  falsity,  of  its  infernal  de- 
ceptions, and  the  willingness  with  which  so  many 
thousands  are  led  astray  by  a  converse  with  the 
other  world,  we  here  say  nothing.  Of  its  amount 
of  honesty  we  here  say  nothing.  It  is  sufficient 
here  to  say,  that  no  one  can  take  a  survey  of  the 
wide  extent  and  practice  of  this  very  evident  dem- 
onstration from  the  invisible  world,  without  be- 
lieving that  a  more  than  ordinary  movement  is  tak- 
ing place  in  the  world  of  spirits.  To  believe  that 
it  will  all  come  to  nothing,  does  not  comport  with 
the  best  ideas  of  Providence.  Should  it  even  al' 
end  here,  it  would  not  be  without  a  stirrmg  up  of 
the  minds  of  hundreds  of  thousands  of  those  who 
most  needed  it,  to  a  faith,  realization,  and  knowl- 


*  ReprtitrOativt  Men,  p.  140. 


(1) 


INTRODUCTION. 


edge  of  immortal  verities  connected  with  undying 
man.  Sliould  it  all  end  even  to-day,  it  has  created 
an  epocii,  and  left  a  history  and  a  literature,  such 
as  it  is,  which  could  not  fail  to  stimulate  inquiry, 
and  connect  with  past  evidences,  for  ages  yet  to 
come.  But  we  do  not  believe  that  this  is  all, 
though  the  whole  phenomena  may  die  away,  and 
be  succeeded  by  other  and  higher  evidences.  As 
it  runs,  it  will  doubtless  have  the  effect,  among 
others,  to  turn  the  world's  attention  even  to  these 
writings,  which  we  here  preface  with  our  brief  re- 
marks. If  so,  thf  n  let  us  be  thankful  for  the  Prov- 
idence that  has  so  ordered.  The  whole  demon- 
stration will  undoubtedly  be  made  to  tell  in  the 
establishment  of  the  grand  truths  of  the  JVew  Jeru- 
salem.    Rev.  xxi.  1,  2. 

Such,  then,  in  brief,  are  the  times  in  which  we 
live.  At  such  a  crisis,  and  when  thousands  are 
inquiring  what  they  shall  believe,  and  to  what  the 
church,  witli  its  nameless  sects,  is  evidently  ap- 
proaching ;  in  the  midst,  too,  of  a  very  general  ex- 
pectation of  some  great  interposition  of  Providence 
in  the  affairs  of  men ;  it  is  certainly  a  desideratum 
to  have,  in  one  volume,  as  full  and  systematic  a 
coUection  as  may  be,  of  the  principles  and  state- 
ments of  the  greatest  Seer  who  has  yet  lived  or 
spoken.  Hitherto,  tlie  works  of  Swedenborg  have 
been  so  voluminous  as  to  confine  them,  chiefly, 
with  the  partial  exception  of  a  few  of  the  smaller 
volumes,  to  the  circle  of  his  more  immediate  fol- 
lowers. And  even  these,  from  not  being  read  in 
connection  with  his  larger  works,  or  from  not  be- 
ing aware  of  tlio  system  and  philosophy  which  per- 
vade and  characterize  the  whole  of  them,  have  fre- 
quently had  the  effect  to  discourage  and  drive 
away  many  minds,  who,  if  they  could  have  been 
.  presented  with  a  fuller  view,  would  have  experi- 
enced a  stronger  attachment,  if  not  a  full  recep- 
tion of  the  teachings  of  the  illustrious  Seer.  In- 
deed, to  an  entirely  new  inquirer,  with  the  excep- 
tion of  a  very  few  rarely  prepared  minds,  there  has 
been  hardly  a  volume  but  which,  more  or  less, 
would  realize  something  of  the  aforementioned  ef- 
fect upon  him. 

In  the  present  work,  an  attempt  has  been  made 
to  present,  from  some  thirty  volumes,  all  the  fun- 
damental principles  and  chief  teachings  of  Swe- 
denborg. Somethiiig,  and  that  the  best,  which  he 
has  said  on  every  topic  of  importance  which  he  has 
treated,  we  have  endeavored  here  to  present. 
That  we  have  in  every  case  fully  succeeded,  it 
would  be  both  immodest  and  unreasonable  to  pre- 
tend. How  laborious  is  such  a  work!  What 
judgment  is  required!  What  labor  of  condensa- 
tion, and  yet  what  fulness  of  representation! 
And  in  accomplishing  this  labor,  we  have  kept  a 
particular  eye  to  the  world  outside  of  the  "New 
Church,"  and  to  the  multitudes  of  all  sects,  and  of 
no  sect,  who  cannot,  as  yet,  enter  into  the  more 
abstruse  and  mystical  of  our  author's  productions, 
and  yet  who  may  be  expected  to  receive  an  in- 


crease of  truth,  more  or  less  ample,  according  to 
the  states  and  conditions  of  the  present  and  aH 
coming  times.  Still,  in  doing  this,  we  have  not 
withheld  the  highest  and  most  important  truths 
but  have  made  a  faithful,  full,  and  impartial  trans- 
cription. We  have  shunned  all  comments,  onl) 
giving,  here  and  there,  what  seemed  to  be  a  ne- 
cessary or  profitable  explanatory  note. 

The  reader  will  here  find  Swedenborg  in  brief. 
We  could  not,  of  course,  go  very  largely,  indeed 
but  very  little,  into  his  expositions  of  Scripture 
for  to  abridge  the  "  Arcana  Calestia,"  or  the  "  Jlpo'- 
alypse  Explained"  or  " Revealed"  could  not  pos- 
sibly fall  in  with  the  design  of  such  a  work  as  this. 
We  indeed  designed  more  than  we  have  accom- 
plished, even  in  the  matter  of  scriptural  exposi- 
tion ;  but  found  it  altogether  impracticable,  and 
inconsistent  with  the  bulk  of  the  work,  to  at- 
tempt much  of  this.  And  herein  may  be  a  Provi- 
dence ;  for  it  is  manifestly  certain,  that  an  es- 
tranged and  external  world  is  not  yet  prepared  for 
the  connected,  interior  sense  of  the  Word  of  God, 
such  as  would  be  involved  in  much  lengthy  ex- 
tract, and  it  might  therefore  serve  only  for  profa- 
nation, and  operate  as  a  hinderance  to  the  recep- 
tion of  the  great  principles  and  truths  which  arc 
given  in  this  volume.  We  could  not  have  pre- 
sented enough,  in  particular  and  detail,  to  accus- 
tom the  mind,  and  establish  any  firmly-rooted  con- 
victions. Rather,  then,  than  enter  upon  long- 
drawn  and  connected  explanations  of  Scripture, 
although  herein  consisted  the  chief  and  exalted 
labors  of  Swedenborg,  we  have  chosen  to  present 
his  great  doctrines,  derived  professedly  from  the 
Word,  and  his  principles  in  full  of  scriptural  inter- 
pretation, with  such  expositions  as  fell  naturally 
into  the  extracts  made,  and  such  others,  of  a 
marked  and  particular  character,  as  serve  for  ex- 
amples and  illustrations  of  this  system  of  scriptu- 
ral exegesis.  This,  we  think,  cannot  fail  to  lead 
to  further  inquiry  at  the  proper  sources. 

We  have  arranged  the  Work  in  order,  so  that, 
if  any  one  choose,  it  may  be  read  from  beginning 
to  end,  with  system  and  profit.  Indeed,  to  a  novi- 
tiate inquirer,  this  is  the  only  way  in  which  the 
full  meaning  of  the  volume  can  be  obtained.  As 
far  as  is  possible,  in  such  a  case,  the  reader  may 
here  find  an  orderly  body  of  theological  and  spir- 
itual truth. 

We  deem  it  necessary,  as  far  as  possible  in  the 
limits  allotted  to  us  in  this  Preface,  to  advert  to 
two  grand  doctrines  taught  in  the  following  pages, 
for  the  purpose  of  removing,  so  far  as  may  be, 
whatever  of  objection  may  exist  against  them  in 
the  natural  mind,  and  of  seeing  their  accordance 
with  the  best  reason  of  man.  We  allude  to  the 
Lord  and  the  fFord.  It  has  been  frequently  found 
that  Swedenborg's  language,  full  as  it  is,  while 
all-sufficient  to  convince  and  satisfy  many  minds, 
still  is  not  always  the  best  adapted  to  the  novitiate' 
inquirer,  and  especially  to  those  on  tlie  natural- 


INTRODUCTION. 


plane.  Sucli  are  still  prone  to  call  for  the  reason 
and  philosophy  of  the  truth.  Hence  it  has  hap- 
pened, that  the  works  of  certain  expounders  of 
Swedenborg,  such  as  "Noble's  Lectures,"  " No- 
ble's Appeal,"  "Noble's  Plenary  Inspiration  of  the 
Scriptures,"  "  Des  Guay's  True  System  of  Reli 
gious  Philosophy,  in  Letters  to  a  Man  of  the  World," 
"Hindmarsh's  Lamb  Slain  from  the  Foundation  of 
the  World,"  "Hindmarsh's  Seal  upon  the  Lips  of 
Trinitarians  and  Unitarians,"  Parson's  "  Essays," 
Bush's  "Letters  to  a  Trinitarian,"  Rendell's  "An 
tediluvian  History,"  (showing  the  interior  sense 
of  the  first  eleven  chapters  of  Genesis,)  Rendell's 
"Peculiarities  of  the  Bible,"  and  Hayden's  "  Sci- 
ence and  Revelation;"  it  has  happened,  we  say, 
that  such  works  as  these  have  produced  conviction 
at  first,  when  the  original  writings  of  Swedenborg) 
which  form  the  bas's  of  the  above-named  authors, 
have  at  first  failed  of  that  result.  The  reason  is, 
•  Swedenborg  occupies  too  high  a  plane  for  the 
merely  natural  mind.  Such  writers,  expounders 
of  him,  bring  the  matter  down  to  the  natural  plane, 
or  to  the  spiritual-natural,  and  exhibit  it  more  in 
accordance  with  the  reason  and  pliilosophy  of  na- 
ture. We  should  recommend,  therefore,  the  above 
works,  as  helps  to  those  who  would  otherwise 
stumble  at  Swedenborg. 

For  similar  reasons,  we  feel  ourself  called  upon 
to  say  a  few  words  in  defence  of  that  central  doc- 
trine of  the  System  of  Truth  proclaimed  by  our 
author,  and  also  of  the  Divine  Word.  First,  the 
Doctrine  of  the  Lord.  The  remarks  which 
we  now  have  to  offer,  are  mainly  addressed  to  that 
large  and  increasing  class  of  minds,  whose  tenden- 
cies are  determinedly  natural  —  who  are  contin- 
ually asking  for  the  philosophy  of  Divine  Truths 
—  whose  reason  is  the  predominant  faculty  of 
their  nature,  and  who,  unless  supported  by  a 
strong  basis  of  philosophies  and  scientifics,  are  apt 
to  verge,  and  finally  merge,  into  a  Naturalism  va- 
ried and  distinguished  by  the  diiferent  degrees  of 
pantheistic  and  spiritual  philosophy.  We  wish 
we  had  room  for  a  more  extended  and  thorough 
unfolding.  As  it  is,  being  limited  to  a  few  pages, 
we  must  necessarily  be  brief  and  imperfect. 

First,  then,  as  to  the  "  Miraculous  Conception  " 
of  the  Lord  Jesus  Christ  in  the  womb  of  the  Vir- 
gin. We  hold  that  this  is  strictly  in  accordance 
with  the  laws  and  analogies  of  nature.  It  is  quite 
common,  however,  especially  among  certain  Uni- 
tarians and  professed  "  Spiritualists  "  of  this  day, 
to  deny  the  scriptural  account  of  the  conception 
of  Jesus  Christ,  as  inconsistent  with  the  "  Con- 
stitution and  Course  of  Nature."  When  will 
men  cease  to  prate  of  the  non-existence  of  things, 
simply  because  they  fall  not  within  the  scope  of 
their  knowledge  ?  Let  us  see  how  the  Kingdoms 
of  Nature  rise  up  before  us,  every  one  of  them 
confirmatory,  by  the  full  strength  of  a  divine  anal- 
ogy, of  the  declared  birth  of  Jesus  Christ.  Nei- 
ther of  the  three  Kingdoms  of  Mineral,  Vegetable, 


or  Animal  Nature,  has  been  produced  by  a  par- 
entage of  the  same  kind,  that  is,  has  not  had  any 
natural  parentage,  except  on  one  side,  which 
makes  the  case  still  more  analogous  to  the  birth 
of  Christ.  For  instance,  the  first  animal  (and  for~ 
distinction's  sake,  we  may  as  well  speak  of  one 
first  as  many  first)  had  no  animal  father,  but  was 
a  development  from  the  vegetable  kingdom.  'I'hc 
all-pervading  Divine  Essence,  God,  was  the  Fa--^ 
ther,  which  took  eflT^ct  in  the  advanced  stages  of 
the  vegetable  kingdom  as  the  mother,  and  so  the 
first  animal  production  was  born.  Be  it  observed, 
that  although  we  use  the  term  "  development,"  yet 
we  do  not  mean  to  convey,  for  it  is  not  true,  that 
the  vegetable  developed  the  animal  by  any  power 
inherent  in  the  vegetable  kingdom  as  vegetable- 
We  must  adopt  the  theory  of  "  cpirilual  causes " 
for  all  that  exists.  The  Divine  Essence  was  what 
wrought  in  vegetable  nature  and  through  it,  to 
produce  or  develop  the  animal  creation.  And  it 
is  certain,  that  neither  the  animal  kingdom  as  a 
whole,  nor  any  part  of  it,  not  even  the  firsts,  had 
any  animal  father  or  cause.  For  no  animal  exist- 
ed before  the  first.  The  Divine  Spirit,  then,  was » 
the  Father,  which  took  conceptive  effect  and  form 
in  the  suitably  advanced  stages  of  vegetable  na- 
ture, and  produced  the  first  animal  existence. 

It  is  useless  to  try  to  evade  this,  by  saying  that 
the  line  of  division  is  so  indistinct  between  the 
highest  vegetables  and  the  lowest  animals,  and 
the  two  kingdoms  run  so  gradually  and  impercep- 
tibly, one  into  another,  that  it  is  impossible  to  tell 
where  one  ends  and  the  other  commences.  It  is 
true,  this  is  the  appearance.  But  notwithstanding 
all  this,  every  one  must  acknowledge  the  truth  of 
spiritual  causes,  and  also  the  doctrine  of  discrete  * 
degrees.  See,  under  head  of  "  Discrete  and  Con- 
tinuous Degrees,"  Compendium,  Nos.  1795-1814. 
The  simple  truth  is,  mere  vegetable  nature  had  no 
power  in  itself,  as  vegetable,  to  grow  into  animal 
nature  ;  but  the  indwelling  Divinity,  or  that  degree 
of  the  divine  vitalizing  Essence  whicli  correspond- 
ed to  animal  life,  took  conceptive  effect  and  form 
in  the  suitably  advanced  stages  of  the  vegetable 
world,  and  produced  a  discrete  creation,  viz.,  ani- 
mal nature.  Notwithstanding,  then,  the  impercep- 
tible gradations  by  which  the  kingdoms  of  nature 
are  distinguished,  in  their  higher  aiid  lower  points 
of  contact,  yet  every  one  allows,  at  least  true  phi- 
losophy must  allow,  that  they  are  distiiiguished, 
even  in  their  beginnings  and  endings,  by  a  very 
decided  degree  of  the  divine  vitalizing  principle.  ~ 
Their  running,  then,  one  into  another,  impercepti- 
bly to  our  powers  of  observation,  has  nothing  to  do 
with  the  truth  in  hand.  The  great  trutli  is,  the 
Divine  Spirit  was  the  Father,  or  Cause,  of  each 
successive  development,  and  not  any  vitalizing 
power  in  the  kingdoms  of  nature  themselves. 

It  is  to  be  distinctly  observed,  for  further  illus- 
tration, that  the  Divine  Principle  existed  in  the 
primitive  gaseous  and  electrical  materials  of  this 


INTRODUCTION. 


globe,  in  different  degrees  of  the  creative  Essence. 
There  must  be,  in  the  Divinity,  those  degrees  of 
his  vitalizing  Essence,  which  correspond  to,  and 
cause,  the  different  kingdoms  of  nature:  —  thus 
the  divine,  but  yet  unmanifested,  mineral  essence  ; 
the  divine  vegetable  essence ;  the  divine  animal 
essence  ;  the  divine  human  essence ;  and  the  Di- 
vine itself,  or  very  Divine.  And  now,  precisely  as 
worlds  were  produced  at  first,  that  is,  by  the  great 
Spiritual  Sun  impregnating  the  great  material  sun, 
so  has  each  successive  degree  of  the  divine  es- 
sence operated  upon  the  plane  of  material  nature 
next  beneath  it,  and  thus,  with  a  spiritual  Father 
and  a  natural  mother,  produced  a  new  and  discrete 
creation.  Thus,  that  degree  of  the  Divine  Spirit 
which  may  be  called  the  divine  unmanifested  min- 
eral essence,  took  conceptive  effect  and  form  in 
the  previously  existing  gaseous  and  electrical  for- 
mations, and  produced  the  first  manifest  mineral 
nature.  That  degree  of  the  Divine  Essence  which 
corresponded  to  the  yet  unmanifested  vegetable 
nature,  took  effect  in  the  matrixes  of  the  mineral 
world,  and  the  first  vegetables  were  born  into  ex- 
istence. Again,  afler  sufficient  continuity  of  the 
vegetable  kingdom,  the  same  discrete  operation 
was  repeated.  The  next  higher  degree  of  the  Di- 
vine Life  came  down,  or  out,  to  meet  the  prepared 
receptacles  of  vegetable  nature,  and  animal  exist- 
ence was  the  product  and  birth. 

Before  we  come  to  the  origin  of  man,  we  must 
now  invite  attention  to  another  peculiarity  in  this 
creating  process  ;  and  that  is,  that  creation  is  a 
sexual  process  throughout.  It  is,  in  these  great 
discreted  divisions  of  it,  a  begetting  by  the  Divin- 
ity, and  a  bringing  forth  of  Nature.  For  in  all 
Nature,  there  are  now  recognized  by  science  and 
philosophy,  the  male  and  female  departments.  In 
Botany,  especially,  the  sexes,  and  loves,  and  im- 
pregnations, and  fecundations  of  the  plants,  are  a 
subject  of  peculiar  truth  and  interest.  When  they 
have  acquired  the  property  of  reproduction,  they 
become  adults,  and  exhibit  the  sexual  parts,  both 
in  the  male  and  the  female.  And  the  science  of 
Botany  is  replete  with  ficts,  showing  the  clear 
truth  of  the  sexual  propagation  of  the  vegetable 
kingdom.  But  can  it  be  a  characteristic  of  one 
kingdom  and  not  of  another  ?  Is  not  nature  uni- 
form ?  Such  a  well-known  truth  in  one  depart- 
ment of  nature,  and  that  inanimate,  is  sufficient  to 
establish  it  for  all.  And  it  is  now  a  truth  well 
recognized,  that  in  all  animate  and  inanimate  na- 
ture, these  principles  prevail.  The  Divine  Love 
and  the  Divine  Wisdom,  which  give  in  humanity 
the  male  and  female  distinctions,  have  also  con- 
ferred them  upon  all  other  nature ;  and  in  positive 
and  negative,  in.  impregnation  and  production,  in 
all  the  generative  processes  of  creation,  we  are 
obliged  to  recognize,  though  we  cannot  always 
discern  it,  the  sexual  operation.  Creation  is  a 
conception  and  a  birth ;  and  especially  in  the  great 
discrete  divisions  of  the  kingdoms  of  nature,  is 


this  birth  recognized.  Even  the  language  of 
Scripture  confirms  this  view  of  the  subject.  So 
far  as  the  correspondential  language  of  Genesis 
can  be  applied  to  the  natural  creation,  the  follow- 
ing language  is  significant.  "  And  the  earth  was 
without  form  and  void  ;  and  darkness  was  upon  the 
face  of  the  deep  ;  and  the  spirit  of  God  moved,  (or 
brooded)  upon  the  face  of  the  waters."  Gen.  i.  2. 
It  is  a  word  borrowed  from  the  process  of  the  hen 
in  hatching  her  eggs,  or  fostering  her  young,  y 

We  need  not  multiply  evidence.  The  great 
fact  is  conspicuous.  "The  creation  of  the  uni- 
verse, or  world,  (says  Oken)  is  itself  nothing  but 
an  act  of  impregnation.  The  sex  is  prognosti- 
cated from  the  beginning,  and  pursues  its  course 
like  a  holy  and  conservative  bond,  throughout  the 
whole  of  nature.  He  therefore  who  so  much  as 
questions  the  sex  in  the  organic  world,  compre- 
hends not  the  riddle  or  problem  of  the  universe." 

Behold  now  again,  how  this  truth  applies  to  the 
further  elucidation  of  our  subject  When  the  di- 
vine unmanifested  vegetable  essence  (or  that  de- 
gree of  the  divine  vitalizing  principle  which  cor- 
responds to  vegetable  nature,)  impregnated  the 
mineral  kingdom,  it  was  the  female  departments  of 
it.  It  was  the  matrix  or  matrixes  of  the  mineral 
world  —  the  great  womb  of  the  earth,  which  re- 
ceived the  divine  influx  in  established  order,  and 
vegetable  nature  was  thus  brought  into  being. 
So  also,  it  was  the  female  departments,  or  depart- 
ment, of  the  vegetable  kingdom,  which  received 
the  influx  of  the  divine  animal  essence,  as  yet  un- 
incarnated  in  animal  nature,  and  the  first  living 
animal  breathed  the  breath  of  life.  In  each  in- 
stance, God  was  the  Father,  and  nature  in  her  fe — 
male  departments  was  the  mother,  of  each  dis- 
cretely distinctive  kingdom. 

If  now,  we  should  consider  the  origin  of  the  first 
human  pair,  which,  for  want  of  room,  we  cannot 
here  treat  so  fully  as  we  might,  we  should  find  a 
precisely  similar  process.  We  do  not  wish  to 
dogmatize,  or  speculate  unworthily  ;  but  the  anal- 
ogy would  seem  to  require  that  the  first  pair,  or 
pairs,  which  could  be  distinctively  called  man, 
though  of  course  very  low  in  the  scale  of  human  ex- 
istence, should  be  born  proximately  of  the  animal 
kingdom  as  a  mother,  but  by  no  means  of  animal  na- 
ture as  the  father,  or  by  any  process  of  natural  de- 
velopment, such  as  denies  spiritual  or  divine  causes, 
or  such  as  the  atheistical  and  pantheistical  systems 
sometimes  set  forth.  There  may  have  been  an 
animal  mother,  (though  when  we  speak  thus,  we 
must  not  fix  too  rudely  in  mere  forms,  and  such 
forms  too  as  we  are  apt  to  consider  when  we  do 
not  sufficiently  reflect  upon  the  gradual  perfection 
and  high  ascent  of  the  animal  kingdom ;  but  we 
must  consider  well  the  essence  and  principle  of  the 
feminine  nature,  and  such  forms  as  are  compatible 
with  their  highest  ascent  and  approximation  to  the 
human :)  there  may  have  been,  we  say,  an  animal 
mother,  in  which,  as  a  matrix,  the  divine  unmani- 


INTRODUCTION. 


fested  human  essence  took  conceptive  effect  and 
form,  precisely  as  it  did  in  each  previous  kingdom. 
There  is  nothing  contrary  to  this  theory  of  the  ori- 
gin of  man,  either  in  the  Scriptures,  or  in  the  rev- 
elations of  science.  And  the  analogies  of  nature 
seem  absolutely  to  require  it.  All  objections, 
then,  against  this  view  of  the  subject,  may  only  be 
the  effect  of  human  prejudice,  in  ignorance  of  the 
great  laws  by  which  the  Creator  has  wrought. 
But  if  our  views  are  correct,  then  we  have  man  at 

'  first,  without  any  human  father,  yet  with  feminine 
nature  in  the  kingdom  next  beneath  him  as  the 
mother,  as  in  all  previous  instances.  Indeed, 
whatever  view  we  take  of  the  first  man,  we  are  as- 
sured he  had  no  human  father,  for  there  could  be 
none  before  the  first  And  recognizing  as  we 
must  plainly,  a  whole  discrete  degree  between  the 
animal  and  the  human,  we  must,  unless  we  take 
the  theory  that  he  was  made  miraculously  out  of 
the  dust  of  the  earth,  or  in  some  other  way  incon- 
sistent with  nature,  recognize  his  birth  from  the 
animal  kingdom  in  some  such  way  as  we  have 
designated.  Whether  it  is  not  best  to  preserve 
the  analogy  between  the  origination  of  the  human, 
and  the  origination  of  the  animal  and  vegetable 
kingdoms,  we  leave  for  the  reader  to  decide.  For 
ourselves,  we  make  no  question  of  the  truth  of 
these  general  principles. 

But,  let  what  has  been  said  of  the  origin  of  the 
first  man  be  passed  over  as  something  which  the 
reader  is  not  prepared  to  admit.  All  must  see  the 
truth  with  regard  to  God  being  the  Father,  and 
Nature  the  mother,  somehow,  of  the  respective 
kingdoms,  and  somehow  sexually;  for  the  term 
father  suggests  mother,  and  it  is  an  undeniable 
fact  that  there  was  nothing  of  power,  spirit,  or  in- 
fluence, in  mineral,  vegetable,  or  animal  nature,  as 
nature,  capable  of  producing  the  kingdoms  above 
each    respectively.      But    the     Divine     Essence 

,  wrought  in  and  through  them. 

Now  then,  what  more  was  ever  claimed  for 
Christ?  He  had  no  human  father,  it  is  said.  And 
■what  of  it?  This  is  an  objection,  if  it  be  an  ob- 
jection, that  lies  equally  against  every  kingdom  of 
nature !  The  fact  is,  admitting  Christ's  birth  so, 
it  is  not  an  exceptional  case,  except  in  its  individ- 
uality;  not  at  all  in  its  principle;  it  is  7iot  some- 
thing contrary  to  all  analogy,  and  all  known  laws 
of  nature.  And  if  it  were,  it  would  perhaps  be 
presumptuous  in  man  to  pretend  that  there  was 
not  some  law  adequate  to  this  event,  of  which  he 
had  no  knowledge.  But  it  is  not  so.  And  al- 
though he  had  no  human  father,  yet  it  is  an  inter- 
esting truth  that  both  the  male  and  female  princi- 
ples actively  concurred  in  his  production.  Ml 
nature  is  in  exact  analogy  to  this  sacredly  declared 
fact.  Here  is,  in  fact,  the  next  ascension  of  the 
Divine  Principle.  (Naturally  speaking,  it  is  as- 
cension ;  spiritually  speaking,  it  is  descension.) 
It  is  the  Divine  Itself,  or  very  Divine,  as  yet  un- 
manifested  in  nature,  except  in  man,  coming  out 


by  an  interior  way,  and  taking  conceptive  effect  > 
and  form  in  the  human  kingdom,  and  in  the  fe- 
male  department  of  it,  and  thus  again,  God  was 
the  Father,  and  Mary  was  the  mother,  of  the  Di- 
vine Man,  Christ  Jesus ! 

The  8imj)le  truth  is,  there  has  been  a  whole  suc- 
cession of  "  miraculous  births,"  which  are  capable 
of  being  rationalized.  And  this  is  the  order  in 
which  they  stand.  Mineral,  Vegetable,  Animal, 
Human,  Divine.  Every  one  of  them  conceived  of 
God  the  Father,  in  the  wombs  of  nature,  and  born 
into  the  world.  Creation  has  been  from  the  first, 
in  a  continual  effort  to  put  forth  the  human  form, 
because  God  is  in  that  form ;  and  this  effort  is 
manifest  even  in  the  fins  of  the  fish,  where  the  five 
fingers  of  a  man  are  rudimentally  shadowed  fortii. 
In  the  higher  animals,  we  see  more  distinctly  the 
approach  to  the  human  form.  Then  man  appears, 
and  lastly  God  himself  has  developed  himself, 
rather,  ultimated  himself  in  nature,  at  tlie  summit 
of  all  created  existence,  and  above  it,  inasmuch  as 
the  soul  of  the  Man  Christ  Jesus  was  the  pure  Di- 
vine Essence  itself  He  had  a  human  nature  de- 
rived from  the  mother,  and  so  was  subject  to  temp- 
tation. But  this  last  and  unprecedented  birth  — 
"  Immanuel,  God  with  us  "  —  this  completed  the 
circle.  As  a  seed  stops  not  till  it  produces  a  seed, 
so  God  ceased  not  in  his  divine  sexual  operations 
till  He  unfolded  and  produced  himself  in  a  con- 
centrated form  of  all  the  Divine  qualities,  in  a 
perfect  God-Man  :  for  as  the  human  being  has 
two  natures,  spiritual  and  animal,  so  Christ  had 
two  natures,  divine  and  human. 

It  must  not,  however,  be  considered  that  Christ 
was  produced  as  a  mere  natural  development,  with- 
out regard  to  use,  personal  will  and  agency,  but 
for  stupendous  purposes  of  human  redemption, 
such  as  are  set  forth  in  this  book.  And  if  any  are 
still  disposed  to  view  God's  highest  incarnation  in 
man,  we  would  remind  them  that  this  is  to  ac- 
knowledge no  fully  incarnated  Divinity  at  all,  but 
only  humanity ;  for  man  himself  is  not  divine,  not 
even  in  his  inmost,  but  God  simply  dwells  in  man's 
inmost.  JWaji's  nature  is  human  nature  only ; 
whereas,  God's  nature  is  both  human  and  divine. 
To  speak  of  the  Divinity  ot'  human  nature  is  there- 
fore an  absurdity ;  it  is  God  resident  in  man,  not 
that  man  himself  is  a  little  divinity.  But  the  Lord 
Jesus  Christ  was  God  himself,  humanized  in  na- 
ture, as  He  had  been  from  eternity  in  Himself. 

Thus  we  have  endeavored  to  show  the  rationale 
of  the  "  miraculous  conception."  The  Scriptures 
teach  nothing  here  but  what  is  amply  supported 
by  the  analogies  of  nature,  and  the  Word  of  God 
and  the  Works  of  God  are  seen  fully  to  harmonize. 

Now,  here  is  the  strongest  proof,  apart  from  the 
direct  testimony  of  the  divine  Word,  of  the  Divin- 
ity of  Jesus  Christ.  For  as  sure  as  the  next  dis- 
crete degree  above  the  mineral  world  is  vegetable, 
and  the  next  above  the  vegetable  is  animal,  and 
the  next  above  the  animal  is  human,  so  sure  is  the 


INTRODUCTION. 


next  above  the  human  Divine.  For  there  is  noth- 
ing above  the  human  but  divine  ;  all  angels  being 
once  of  human  nature,  and  even  now  but  glorified 
men  and  women.  The  "  miraculous  conception," 
then,  being  granted,  the  Divinity  of  Christ  follows 
necessarily.  He  is  "  the  First  and  the  Last,'''  as 
the  Scriptures  positiv£ly  testify.  Rev.  i.  11.  xxii.  13. 

And  how  immensely  important  is  this  subject ! 
Sometimes  it  is  said  by  those  who  are  indifferent 
about  theological  truths,  that  it  is  no  matter  how 
Christ  was  conceived  and  born,  if  we  only  imbibe 
his  spirit.  And  without  controversy,  it  is  most 
important  that  we  have  his  moral  likeness  in  our 
hearts  ;  but  the  truth  is,  we  cannot  have  that  like- 
ness, we  cannot  be  so  spiritually  elevated,  we 
cannot  have  that  love  towards  Him,  nor  towards 
the  Father  whose  impersonation  He  was  and  is, 
ivithouf  this  view  of  Him.  If  this  was  the  manner 
of  his  conception  and  birth,  this  proves  Him  di- 
vine, and  this  makes  Him  another  character  to  us, 
with  an  immensely  higher  office  in  the  aifairs  of 
the  universe,  with  far  higher  and  different  influ- 
ences upon  us,  nay,  the  whole  centre  and  spirit  of 
Theology  is  changed  to  us.  And  in  short,  without 
this,  redemption  is  impossible.  Let  none,  there- 
fore, think  of  imbibing  his  spirit,  as  a  mere  hu- 
manitarian influence. 

As  to  his  being  a  separate  person  from  the 
Father,  this  is  only  an  apparent  truth.  The  sim- 
ple truth  is.  He  is  the  Father  manifested  in  the 
Jlesh,  and  afterwards,  to  the  mental  eye,  imperson- 
ated forever  in  the  heavens.  Abstractly,  (and  it 
must  be  remembered  that  there  are  no  real  ab- 
stractions. Divine  Goodness  and  Truth  being  a  ver- 
itable substance  and  form)  abstractly  speaking. 
Divine  Good  is  the  Father,  and  Divine  Truth  is 
the  Son.  There  is  no  eternal  Son  of  God  but  the 
Divine  Truth,  which  is  the  form  of  the  Divine 
Good.  Any  Unitarian  would  admit  this.  Now, 
that  eternal  Divine  Good  and  Truth  were  simply 
concreted  in  Christ — brought  out  or  down  from  the 
depths  of  infinity  and  eternity,  where  no  mortal, 
since  the  fall,  could  ever  see  or  conceive  of  it,  so 
as  to  have  it  a  personal  reality  before  him,  and 
made  manifest,  clear,  and  appreciable,  in  Jesus 
Christ.  How  simple  and  beautiful  the  truth ! 
Here  is  a  common  ground  for  Unitarians  and 
Trinitarians.  We  have  the  strict  and  supreme 
Divinity  of  Jesus  Christ,  and  the  strict  unity  of 
the  Divine  Person.  The  scriptural  language  we 
cannot  of  course  here  revert  to,  passages  are  so 
numerous :  but  here  is  the  philosophy  of  the  the- 
ology, and  the  following  pages  will  assist  the 
reader  to  the  true  meaning  of  the  Scripture. 

But  we  must  notice  briefly  that  commonest  of  all 
objections,  that  the  Great  God  of  infinity  should 
so  contract  himself  as  to  appear  in  human  form  on 
this  mote  of  his  creation  !  The  God  of  innumera- 
ble worlds  and  systems,  each  of  them  infinite  to 
our  conception,  born  of  a  woman  on  this  grain  of 
sand  !     Surely,  to  the  natural  man,  God  hath  set 


in  Zion  "  a  stone  of  stumbling  and  a  rock  of  of- 
fence." (Isaiah  viii.  14.)  But  this  is  in  reality  no 
objection  at  all.  It  is  founded  upon  space  and 
time,  which  are  purely  natural  ideas.  But  to  meet 
it  on  its  own  ground,  it  is  only  necessary  to  imagine 
the  universe  no  bigger  than  an  orrery.  What  is 
true  on  a  small  scale,  can  be  equally  true  on  a 
large.  Suppose,  then,  our  solar  system  were  the 
entire  universe.  This  is  only  to  accommodate 
the  idea  to  our  finite  capacity,  leaving  the  same 
principles  in  full  operation.  If  now,  God  should 
see  fit  to  incarnate  himself  ani/  where,  surely  some 
one  planet  out  of  all  the  rest  must  be  selected. 
Why  not  our  earth  as  well  as  any  other  ?  But 
Swedenborg  assigns  the  special  reason  why  our 
earth  was  made  the  theatre  of  this  vast  transac- 
tion. It  is,  among  others,  because  the  inhabitants 
of  our  earth  are  among  the  most  external,  sensu- 
ous, and  even  corporeal,  of  all  the  human  inhabit- 
ants of  the  universe.  Surely,  there  must  be  some 
one  world  which  is  the  most,  or  one  of  the  most, 
corporeal  and  sensual,  and  liable  to  greatest  cor- 
ruptions and  evils.  And  I  leave  it  to  the  reader 
to  imagine,  if  possible,  a  world  more  superficial 
and  sensual,  or  more  degraded  to  a  level  with  the 
brute  creation,  or  which  has  more  sinfully  and 
effectually  quenched  the  better  and  more  spiritual 
part  which  allies  it  to  heaven,  than  this  same  planet. 
Here,  then,  the  Son  of  God  —  the  Divine  Truth 
of  the  Divine  Good  (called  the  Truth,  when  Christ 
is  spoken  of,  because  of  manifestation,  for  good 
alone  without  truth  cannot  appear)  here  the  eter- 
nal and  infinite  Jehovah  incarnated  himself  in 
human  flesh  —  took  on  all  and  the  lowest  of  human- 
ity's corruptions  in  his  external  nature,  that  He 
might  triumph  over  all,  and  thus,  by  processes  ex- 
plained in  this  book,  redeem  the  worst  and  most 
fallen  of  all  the  creation  of  God  !  Here  He  came 
—  to  the  very  outskirts  and  superficies  of  the 
human  universe,  that  He  might  cover  the  whole 
ground  —  unite  highest  Divinity  with  lowest  hu-. 
manity,  and  make  redemption  possible,  once  for 
all,  in  all  other  worlds  which  might  need  it, 
throughout  the  extent  of  His  infinite  dominions. 
Transaction  worthy  of  a  God  —  Philosophy  worthy 
of  such  a  Theology  ! 

We  presume  it  will  not  be  at  all  felt  as  a  diffi- 
culty, after  the  foregoing  explanaticn,  that  God 
could  thus  be  impersonated  in  Christ,  and  still  be 
at  the  centre  and  throne  of  the  universe.  These 
objections  are  all  outbirths  of  the  purely  natural 
mind,  and  grow  out  of  spaces,  times,  and  such 
sensuous  appearances  as  do  not  at  all  apply  to 
divine  and  spiritual  subjects.  It  can  certainly  be 
comprehended  how  the  Infinite  God  could  put 
forth  a  ray,  or  sphere,  even  to  a  personal  presen- 
tation of  Himself  in  incarnation,  without  regard  to 
space,  to  the  remotest  part  of  the  universe.  And 
to  illustrate  so  high  a  subject  by  so  common  an 
occurrence,  how  often  is  it  that  the  psychical  phe- 
nomenon occurs,  of  a  person  making  himself  mani- 


INTRODUCTION. 


fest  at  the  distance  of  a  thousand  miles,  in  full  form, 
face  and  feature,  without  his  removal  from  the  bodily 
and  personal  locality  where  he  is  !  It  must  be 
remembered,  too,  that  Spiritual  qualities  do  not 
diminish  by  impartation,  and  are  not,  like  matter, 
divisible.  I  can  give  to  another  all  my  knowledge, 
and  impart  as  much  as  possible  of  my  virtue ;  in 
other  words,  I  can  put  forth  to  any  extent,  of  my 
goodness  and  truth,  and  still  have  as  much  for  my- 
self as  though  I  had  put  forth  nothing.  Nay,  the 
more  I  give,  the  more  I  receive.  Spiritual  quali- 
ties are  not  diminished,  or  removed  from  their 
centre,  by  putting  them  forth,  as  it  were,  to 
another  place.  So  the  infinite  God  could  put 
forth  a  sphere  or  concentration  of  Himself  in  ulti- 
mates,  on  this  planet,  and  still  not  vacate  the 
throne  and  centre  of  the  universe ;  and  if  any 
cannot  at  first  receive  this  idea,  it  is  because  of 
fixing  too  crudely  and  sensuously  in  the  ideas  of 
persons,  without  regard  to  the  interiors  of  the 
spirit,  which,  even  with  two  or  more  persons,  to 
appearance,  may  still  be  one  in  interior  reality. 
In  short,  it  is  a  sensuous  mode  of  thought  alto- 
gether, and  the  fallacies  of  the  natural  mind, 
which  realize  any  difficulty  in  this  respect ;  and 
after  the  foregoing  observations  on  the  unity  of 
the  divine  Good  and  Truth,  as  the  only  true,  eter- 
nal Father  and  Son,  we  now  dismiss  the  subject 
to  the  contemplation  of  all  interior  minds. 

We  must  now  pass  to  a  brief  notice  of  the 
nature  of  the  Divine  }Vord.'het  us  ask,  simply,  sup- 
posing the  reader  to  have  read  the  selections  given 
from  our  author  in  the  following  pages,  Is  it  not 
wonderful  that  tiiere  should  be  such  an  account  of 
a  Word,  so  artless,  so  masterly  ?  How  impossible 
to  be  invented !  Suppose,  even,  tliat  there  may 
be  some  slight  mistakes,  or  imperfections,  or 
errors  in  translation ;  yet  what  a  whole  !  What 
man  could  do  it  ?  And  let  it  be  observed  here, 
for  reasons  before  stated,  that  we  could  give  but 
very  small  portions  of  Swedenborg's  connected 
expositions  of  the  Sacred  Scripture.  Yet  in  what 
we  have  given  of  his  teachings  on  the  Divine 
Word,  the  principles  of  its  composition,  its  force 
and  virtue  in  the  heavens  and  on  earth,  and  its 
wonderful  consistency  and  persistency,  how  is  it 
possible  to  gainsay  the  main  drift  of  the  teaching  ? 
But  yet  the  natural  mind  will  find  it  hard  to  mas- 
ter ;  and  only  little  by  little,  with  greater  or  less 
recipiency,  will  this  divine  secret  find  admission 
to  the  soul. 

It  should  be  observed  here,  that,  necessarily 
limited  as  we  have  been  in  connected  expositions 
of  Scripture,  yet  a  great  proportion  of  the  matter 
%ve  have  given  is  professedly  derived  from  the 
Word,  and  could  not  be  elicited  from  any  other 
source.  How  wonderful  that  matter  !  How  man- 
ifestly lucid,  important,  and  divine,  much  of  it  is, 
even  at  first  sight !  What  must  be  the  nature  of 
a  Word  which  affords  such  wisdom  ?     Should  not 


this  excite  to  further  inquiry  ?  And  let  us  recom- 
mend the  Apocalypse  Revealed,  as  the  first  work, 
after  this,  for  the  reader  to  get  a  full  and  clear 
example  of  what  is  meant  by  the  interior  sense  of 
the  Word.  Let  him,  after  suitable  preparation, 
and  not  till  then,  read  that  work  in  course  ;  it  may 
be  had  in  one  volume  ;  and  then  let  him,  and  not 
till  then,  pronounce  upon  the  interior  sense.  He 
is  utterly  incompetent  until  he  has  at  least  read 
that  work  in  course.  It  cannot  be  judged  of  by 
fragments.  See  wliat  is  said  of  the  Arcana  Cceles-. 
tia  and  the  Apocah/pse  Reverded,  in  the  "Life  and 
Wriings"  prefixed  to  this  volume.  (243,  24i,  220.) 

The  truth  is,  if  there  is  any  Word  of  God  at 
all,  worthy  to  be  called  His  especial  Word,  in 
distinction  from  all  mere  human  or  angelic  inspi- 
rations, and  all  such  confused  notions  of  divine 
inspiration  as  prevail  in  the  theories  of  the  old 
church,  it  ought  to  be  just  as  different  from  man's 
word  or  man's  writings,  as  God's  tcorks  are  differ- 
ent from  man's  works.  Now  the  most  striking 
peculiarity  of  God's  works,  in  which  they  differ 
from  all  the  works  of  man,  is  their  interior  struc-  ■ 
ture.  In  a  statue,  or  painting,  or  piece  of  machinery, 
when  we  have  seen  the  surface,  we  have  seen 
all.  Even  the  interior  of  the  most  complicated 
piece  of  machinery,  in  each  of  its  separate  parts, 
depends  upon  its  surface  alone.  And,  from  a 
statue,  or  painting,  or  piece  of  human  mechanism, 
break  off  a  piece  of  the  surface,  and  all  is  muddy 
confusion.  Not  so  in  God's  works.  Not  only  the 
whole,  but  every  part,  has  an  orderly  interior 
structure.  The  nerves,  sinews,  and  organic  ap- 
paratus of  the  animal,  or  even  the  fibrous  and 
crystalline  structure  of  the  vegetable  and  mineral, 
all  proclaim  the  supereminent  value  of  the  inte- 
rior, and  the  dependence  of  the  exterior  upon  it. 
Such  are  God's  works.  Now,  his  JVord,  if  he  has 
any  in  particular,  must  be  analogous  to  his  works. 
The  mark  of  the  Divinity  must  not  only  hn  upon 
the  face  of  it,  but  most  conspicuously  in  its  interi- 
ors. And  in  fact,  it  must  be  inlerminabh  to  us, 
in  its  depths  of  interior  wisdom.  The  JVurd  of 
God  should  be  a  fVork,  as  strikingly  declarative 
of  a  divine  hand,  as  any  work  of  nature  in  dis- 
tinction from  a  work  of  human  art.  Now,  is  such 
the  case  with  the  Christian  Scriptures  ?  On  the 
principles  and  by  the  interpretations  given  through 
Emanuel  Swedenborg,  such  is  the  case  ;  but  on 
no  other  theory  of  inspiration  wliatever. 

In  short,  if  any  Word  at  all,  why  not  precisely 
such  a  Word  as  is  here  represented  ?  Why  should 
not  God's  writing  be  threefold,  a  sense  within  a 
sense,  and  a  sense  within  tliat,  corresponding  to 
the  trinity  in  every  perfect  divine  work  ?  Let  the 
reader  consider  deeply ;  also  upon  the  necessity 
of  such  a  Word  if  it  could  be  given  ;  and  with 
prayer  and  study  may  his  eyes  be  opened  to  be- 
hold wondrous  things  out  of  the  Holy  Scriptures. 

But  the  truth  is,  tlie  naturalists  and  so  called 


8 


INTRODUCTION. 


spiritualists  of  our  day,  believe  in  no  Word  above 
that  of  men,  spirits,  and  angels,  or  what  comes 
from  the  God  of  nature  through  them,  of  promis- 
cuous truth  and  error,  according  to  human  devel- 
opment, because  they  believe  in  no  personal  Lord. 
The  God  they  worship  is  the  God  of  J^ature,  if 
not,  closely  scrutinized  according  to  their  prin- 
ciples, the  God  identical  with  Nature.  Now,  the 
Lord  God  is  the  God  of  nature  :  but  He  is  so  dis- 
cretely personal,  insomuch  that  He  could  appear 
in  human  form  upon  our  earth,  that  He  could  give 
a  Word  essentially  and  infinitely  different  from 
the  word  of  any  man  or  angel.  We  have  not 
space  here  to  go  into  particulars,  or  to  enlarge  phil- 
osophically. We  refer  the  reader  to  the  testimony. 
With  this  view  of  the  Divine  Word,  we  may 
also  advert  to  the  true  nature  of  its  inspiration,  in 
distinction  from  the  prevailing  theories  on  this  sub- 
ject. How  various  and  conflicting,  and  withal 
how  loose,  are  the  opinions  of  the  old  church  on 
this  important  subject  I  Some  contending  that  the 
matter  of  revelation  is  inspired,  but  that  the  co/n- 
position  is  human  ;  each  writer  being  left  to  his 
own  selection  of  terms ;  —  others  contending  tliat 
even  some  of  the  matter  is  uninspired,  the  progress 
of  natural  philosophy  making  it  impossible  that 
any  thing  but  blind  superstition  should  claim  the 
character  of  inspiration  for  certain  physical  facts, 
especially  for  certain  statements  contradicted  by 
science  ;  —  others  contending  that  all  historical 
facts  could  as  well  be  left,  and  probably  were 
left,  to  the  knowledge  of  the  writer,  the  Divine 
Spirit  only  interposing  to  prevent  errors  ;  —  others 
again  supposing  that  all  the  statements  of  the  sa- 
cred writers  may  have  been  inspired,  but  the  rea- 
soning left  to  the  writers  themselves ;  —  while  others 
are  for  cutting  out  whole  chapters  on  account  of 
some  supposed  lack  of  evidence,  either  of  an  his- 
torical or  philosophical  nature  ;  —  and  still  others, 
deeming  the  whole  a  matter  of  human  composi- 
tion, though  more  or  less  inspired  by  spirits  and 
angels.  And  then  again  as  to  how  we  are  to  know 
whether  the  Book  is  inspired  at  all,  —  whether  by 
internal  evidence,  or  external,  or  by  tradition,  or 
by  its  effects  upon  the  mind,  or  by  supernatural 
dictum,  or  by  all  these  combined.  In  short,  the 
whole  subject  of  inspiration  in  the  old  church  is 
one  mass  of  confusion.  It  is  no  wonder  that  the 
faith  of  many  is  shipwrecked,  and  that  naturalism, 
and  "science  falsely  so  called,"  begin  to  take  pre- 
cedence so  largely,  and  to  inundate  the  church. 
Now,  Swedenborg  has  shown  how  all  these  errors 
have  arisen  from  a  tendency  in  the  church  to 
merely  carnal  and  natural  principles  ;  and  when 
we  consider  the  vast  amount  of  merely  natural 
application  which  the  church  gives  to  the  histories 
of  the  Bible,  we  can  but  be  struck  with  the  sub- 
lime simplicity  of  the  fact  asserted  by  him,  that 
he  two  things  to  which  the  internal  sense  of  the 
Word  refers,  are  the  Glorification  of  the  Lord's 
Humanity,  and  the  Regeneration  of  the  Soul ;  the 


former  being  the  archetype  of  the  latter.  What  a 
sight  it  must  be,  for  many  a  genuine  Christian 
who  shall  attain  to  it,  to  see,  in  the  clear  vision  of 
his  regenerated  soul  in  eternity,  the  connected, 
systematic,  interior  sense  of  the  Word,  in  all  the 
beauty  of  its  relations  to  these  great  themes  ! 
And  now  we  may  assert  the  whole  question,  con- 
cerning the  nature  of  Divine  Inspiration,  to  be  al- 
most entirely  cleared  of  the  difficulties  which  beset 
it,  by  preserving  this  simple  distinction  between 
the  inspiration  of  the  writer,  and  the  inspiration  of  - 
the  thing  ivritten.  They  are  distinct  questions  en- 
tirely. And  every  one  may  see,  that,  admitting 
Swedenborg's  principles,  both  the  matter  and  the 
composition  may  be  inspired  of  God,  and  yet  the 
writer  know  not  of  the  deep  meaning  therein  con- 
tained. Even  then,  the  varying  peculiarities  of 
style  resulting  from  character  may  be  regarded, 
giving  to  each  writer  some  fashion  of  his  own,  yet 
still  the  One  Almighty  Lord  may  have  control  of 
all  the  selfhood  of  the  man,  and  produce  a  com- 
position, both  mentally  and  verbally,  framed  upon 
the  laws  of  eternal  correspondence  between  spir- 
itual and  natural  things.  It  is  this  nature  of  in- 
spiration, and  of  interpretation  accordingly,  which 
makes  the  interpretations  of  the  New  Church  so 
uniformly  consistent  and  harmonious.  {See  "  Life 
of  Swedenborg,"  Nos.  243,  244,  320.)  For  there 
is,  in  the  science  of  correspondences,  an  almost 
mathematical  accuracy  ;  there  is  quite,  in  the  sci- 
ence itself;  though  frorp  the  imperfection  of  hu- 
man language,  and  its  variations,  and  the  mistakes 
of  transcribers  and  translators,  there  is  of  course 
some  liability  to  slight  errors.  But  the  great  prin- 
ciples of  interpretation  by  this  science,  make  the 
meaning  of  the  inspired  Word  in  the  New  Church» 
a  very  different  thing  from  the  confused  jargon  of 
the  old  church  speculators.  So  that,  even  in  the 
minutia  and  particulars  of  the  Word,  there  is  a 
wonderful  harmony  and  consistency  in  all  lands 
and  among  all  expositors  and  readers.  It  is  only 
necessary  for  one  to  become  understandingly  ac- 
quainted with  the  system  of  scriptural  interpreta- 
tion which  prevails  in  the  New  Church,  to  see 
at  once  that  the  New  and  the  Old  are  at  immeas- 
urable odds  apart,  and  that  while  with  the  one,  the 
Word  of  God  is  the  Word  of  God  indeed,  as  strik- 
ingly and  distinctively  characteristic  of  Him  as  his 
Works  are  plainly  declarative  of  a  divine  hand  ; 
with  the  other,  there  is  not  only  the  most  marked 
absence  of  all  systematic  analogy,  but  the  most 
heterogeneous  and  confused  mingling  of  the  human, 
the  insignificant,  the  contradictory,  and  the  divine. 
If  now,  there  is  a  proper  Divine  Word,  we 
must  raise  the  question  here,  Why  not  an  author- 
ized expounder  of  that  Word  ?  Especially  when 
man  has  run  so  low  in  materialism,  as  to  be  wholly 
insensible  of  interior  things.  Divine  Truth  is 
surely  too  important  to  be  without  it.  If  it  could 
be,  it  would  be.  And  could  it  not  be  ?  The  reader 
must  see,  admitting  the  premises,  that  the  Lord 


INTRODUCTION. 


9 


Almighty  could  make  use  of  his  creature  man,  to 
produce  a  Word  unlike  to  all  human  or  angelic 
inspirations,  full  of  divine  and  infinite  truth,  and 
could  raise  up  a  human  expounder  of  it. 

In  regard  to  Swedenborg's  authority,  we  may 
be  permitted  to  say  one  word,  on  our  own  responsi- 
bility. We  consider  it  immense  in  one  sense, 
and  unimportant  in  another.  His  authority  becomes 
immense  wlien  we  consider  him  as  the  especially 
appointed  herald  of  the  New  Church,  in  respect  to 
which,  to  doubt  his  mission  would  be  as  absurd  as 
to  doubt  the  mission  of  Jolin  the  Baptist  in  re- 
spect to  Christianity.  No  truly  enlightened  mind 
can  peruse  his  pages,  and  understand  the  immense 
amount  of  truth  wiiich  he  has  been  made  the  in- 
strument of  revealing,  and  the  near  intimacy  to 
which  he  has  been  admitted  with  the  Lord,  and 
with  the  heavens,  and  with  the  whole  spiritual 
world,  and  especially  in  reference  to  unfolding 
the  true  meaning  of  the  Divine  Word,  without 
according  to  him  an  authority  which  is  great  in- 
deed, —  which  fixes  upon  him  at  once,  the  truth 
of  the  great  and  general  claim  he  has  made,  and 
which  is  such,  that  around  him,  as  the  divinely 
illuminated  centre  of  all  human  teachers,  the  Chris- 
tian world  will  eventually  gather  by  spontaneous 
consent.  In  this  respect,  his  authority  is  immense 
and  unparalleled.  To  Swedenborg  we  shall  have 
to  go,  for  the  sublimest  help  to  all  theological 
problems,  and  for  the  most  powerful  light  upon 
the  Divine  Word.  He  will  stand  for  the  great 
expounder  of  Christianity,  when  all  other  teachers, 
at  least  all  of  previous  ages,  and  for  long  time  to 
come,  shall  have  dwindled  to  a  comparative  in- 
significance. But  even  in  this  respect,  he  nowhere 
asks  us  to  surrender  our  own  reason,  but  to  see  the 
truth,  and  understand  it,  as  well  as  believe  it. 

But  in  another  sense,  we  do  not  regard  his 
authority  as  important.  We  refer  to  that  almost 
verbal,  particular  infallibility,  which  some  may  have 
a  disposition  to  claim  for  him.  In  short,  we  do 
not  consider  him  as  infallible  authority.  He  may 
have  committed  some  errors.  His  mind  may  not 
have  been,  at  all  times,  equally  clear,  when  he 
wrote.  It  would  be  surprising,  perhaps,  if  this 
was  not  the  case.  But  we  do  not  know  of  any 
material  errors.  We  do  not,  however,  speak  for 
the  New  Church,  or  as  an  accredited  organ  of  any 
department  of  the  so  called  New  Church.  On 
this  subject,  there  arc  different  opinions  in  the 
Church.  We  have  our  own  opinion,  and  are  per- 
fectly willing  that  every  one  should  have  his. 
What  we  say  here,  is  said  for  the  promiscuous- 
world  at  large,  that  is,  the  more  prepared  classes 
of  minds,  for  whom  this  book  is  especially  de- 
signed. "  Let  every  man  be  fully  persuaded  in 
his  own  mind."  [Rom.  xiv.  5.)  "The  idea  attached 
to  the  term  Faith,  at  the  present  day,  is  this  : 
that  it  consists  in  thinking  a  thing  to  be  so,  be- 
cause it  is  taught  by  the  church,  and  because  it 
does    not   fall   within  the   scope  of    the  under- 


standing. .  .  .  This  may  be  called  a  blind 
faith.  And  as  being  the  dictate  of  one  per- 
son abiding  in  the  mind  of  another,  it  is  an  his- 
torical faith  [or  a  faith  that  depends  on  the  author- 
ity of  tlic  relator.]  This  is  not  spiritual  faith. 
Genuine  faith  is  an  acknowledgment  that  a 
thing  is  so  because  it  is  true.  .  .  .  Spiritual 
truths  are  as  capable  of  being  comprehended  as 
natural  truths ;  and  when  the  comprehension  of 
them  is  not  altogether  clear,  still,  when  they  are 
advanced,  they  fall  so  far  within  the  perception 
of  the  hearer,  that  he  can  discern  whether  they 
arc  truths  or  not ;  especially  if  he  is  a  person  who 
is  affected  with  truths.  .  .  .  The  reason  tha' 
spiritual  things  admit  of  being  comprehended, 
is,  because  man,  as  to  his  understanding,  is  capa- 
ble of  being  elevated  into  the  ligiit  of  heaven,  in 
which  light  no  other  object?  appear  but  such  as 
are  spiritual,  which  are  trutns  of  faith.  .  .  . 
Faith  and  Truth  are  a  one.  This  also  is  the  - 
reason  that  the  ancients,  who  were  accustomed  to 
think  of  truth  from  affection  more  than  the  mod- 
erns, instead  of  faith  used  the  word  truth :  and 
for  the  same  reason,  in  the  Hebrew  language, 
truth  and  faith  are  expressed  by  one  and  the  same 
word,  namely,  Amuna  or  Amen."  Swedenborg  on 
Faith,  F.  1-3,  6. 

Surely,  Swedenborg  will  not  object  to  being  tried 
by  his  own  principles,  and  received  or  rejected 
accordingly.  But  it  is  be  noted  again  what  he 
says  further.  —  "  If  any  one  thinks  with  himself, 
or  says  to  another,  '  Who  can  have  that  internal 
acknowledgment  of  truth  which  is  called  faith  ? 
I  cannot ; '  I  will  tell  him  hov/  he  may :  Shun  evils  / 
as  sins,  and  apply  to  the  Lord  ;  then  you  will  have 
as  much  as  you  desire."     F.  12. 

Thus  much  on  the  matter  of  Swedenborg's 
authority.  It  is,  as  we  think,  immense  in  one  sense, 
but  unimportant  in  another.  Let  none  disparage 
the  proper  authority  of  Swedenborg,  as  an  es- 
pecial harbinger  of  the  Lord's  New  Church,  raised 
up  and  qualified  for  the  purpose.  To  doubt  this, 
would  be  only  to  argue  our  own  ignorance. 

Let  us,  in  passing,  briefly  direct  the  reader's 
attention  to  the  subject  of  Regeneration,  as  un- 
folded in  the  following  pages.  This  also  is  a 
matter  entirely  overlooked  by  the  naturalists  and 
"  spiritualists  "  of  our  day,  and  by  many  professed 
Christians.  How  vastly  beautiful  is  it  here  un- 
folded !  How  divine  and  searching,  how  system- 
atic and  momentous,  how  imperious  and  necessary! 

We  would  now  call  attention  to  another  feature 
of  the  philosophy  of  Swedenborg's  disclosures, 
and  that  is,  the  objective  scenery  of  the  other  life.  It 
is  frequently  objected  by  the  novitiate  in  spiritual 
things,  that  the  system  of  Swedenborg  is  a  sort  of 
material  spiritualism,  —  that  what  he  says  of  the 
other  life  is  so  crude  and  gross,  so  much  like  the 
world  we  live  in,  that  it  cannot  be  admitted  to  the 
mind  of  the  truly  spiritual  man.  Most  especially 
is  this  the  case  in  reference  to  so  many  narticu 


10 


INTRODUCTION. 


lars,  the  descent  into  which,  by  tliis  famous  Seer. 
IS  felt  to  be  both  wearisome  and  repulsive  ;  mani- 
festing altogether  too  great  a  familiarity  with 
things  necessarily  placed  beyond  the  province  of 
human  curiosity  or  knowledge. 

As  to  this  latter  assertion,  it  needs  no  particu- 
lar refutation.  Universals  are  made  up  of  par- 
ticulars :  and  the  wonder  might  as  well  be,  per- 
haps, why  no  more  particulars  were  not  revealed 
to  us  by  the  same  agency.  If  there  is  another 
world,  doubtless  the  particulars  are  in  much  greater 
multiplicity  than  in  this  comparatively  crude  sphere 
of  materiality.  And  as  to  any  repulsion  felt  at 
the  particular  mention  of  them,  the  cause  of  this 
is  more  readily  found  in  human  ignorance,  than  in 
any  antecedent  improbability  that  a  Seer  of  suffi- 
cient capacity  should  not  be  able  to  see  and  re- 
veal them.  The  mass  of  men  have  so  accustomed 
themselves  to  the  limits  of  their  own  blindness 
and  ignorance,  that  it  is  thought  presumption  to 
pretend  to  any  more  knowledge  of  the  future  life 
than  the  general  thick  mist  that  prevails  in  Chris- 
tendom. To  all  this,  there  is  an  effectual  fore- 
stalment  of  objection  and  all  unpleasantness,  in 
the  admission  of  a  Seer  who  had  his  eyes  open. 
"Hereafter,  ye  shall  see  heaven  opened,"  said 
Christ ;  and  in  many  njore  cases  than  one,  doubt- 
less the  truth  will  appear  more  and  more  manifest, 
and  the  particulars  grow  and  multiply  upon  us 
with  all  the  interest  that  attaches  to  a  world  far 
more  real  and  substantial  than  the  shifting  and 
fading  panoramas  of  earth. 

As  to  the  other  part  of  this  objection,  that 
Swedenborg's  system  is  a  sort  of  material  spirit- 
ualism, altogether  too  objective,  and  too  like  this 
world  of  crude  materiality  to  gain  admission  to 
spiritual  minds,  this  comes  from  the  dense  dark- 
ness of  the  men  of  this  world  in  reference  to 
spiritual  things.  Christians  call  it  refinement,  to 
do  away  with  all  form  and  objectivity  of  spirit. 
Unhappily,  it  is  a  kind  of  refinement  that  verges 
to  annihilation.  If  there  is  any  thing  at  all  left 
of  the  human  spirit  and  its  world  after  death,  there 
must  be  the  form  and  the  distinct  outline  of  the 
inward  essence.  There  can  be  nothing  without  a 
form,  neither  spiritual  nor  material.  All  outward 
forms  are  simply  the  effects  of  interior  essences 
as  their  causes.  If,  then,  there  is  one  form,  (and 
surely  no  Christian  will  carry  his  refining  pro- 
cess to  such  a  length  as  to  annihilate  all  form, 
both  general  and  particular,)  upon  the  same  prin- 
ciple there  must  be  an  infinity  of  forms,  varying 
from  the  most  stupendous  and  glorious  scenery  of 
the  heavens,  with  all  the  colors  too  of  that  supe- 
rior world,  to  the  most  minute  and  characteristic 
outlines  and  shapes  of  spiritual  creations.  This 
is  to  make  the  other  world  quite  natural,  in  a  spir- 
itual sense,  and  altogether  familiar  to  our  earliest 
faith.  The  natural  inspiration  of  men  in  every 
age  has  recognized  the  truth  here  expressed.  It 
breaks  forth  from  the  poetry  of  Milton  thus :  — 


"  Though  what  if  Earth 
Be  but  the  shadow  of  Heaven  and  things  therein, 
Each  to  the  other  like,  more  than  on  Earth  is  thought?" 

And  from  Wordsworth  thus :  — 

"  Of  all  that  is  most  beauteous,  imaged  there 
In  liai)i)ier  beauty.     More  pellucid  streams, 
An  ampler  ether,  a  diviner  air, 
And  fields  invested  with  purpurea!  gleams  ; 
Climes  which  the  Sun,  that  slieds  the  brightest  day 
Earth  knows,  is  all  unworthy  to  survey." 

But  it  took  Swedenborg  to  see  the  actual  and 
substantial  source  of  all  this  poetry.  And  thus  it 
is  that  the  true  Seer  is  ever  the  greatest  poet,  and 
as  Emerson  says  truly,  "  Melodious  poets  shall 
become  as  hoarse  as  street  ballads,  when  once  the 
key  note  of  nature  and  spirit  is  sounded." 

If  we  would  look  a  little  into  the  philosophy  of 
this  variegated  existence  of  substantial  forms  in 
the  spiritual  world,  we  may  find  it  in  the  fact  that 
matter  itself  is  nothing  but  the  crude  outbirth, 
sediment,  or  precipitate  of  spirit,  from  God  through 
the  spiritual  spheres,  by  discrete  degrees.  (5^ee 
Compendium,  Nos.  40,  41.)  And  all  our  gold  and 
silver,  vegetable  substance,  and  animal  composi- 
tion ;  yea,  all  the  countless  variety  of  existence  in 
earth,  and  sea,  and  firmament ;  all  vales,  and 
plains,  and  towering  mountains  ;  thick  forests  and 
flowing  streams ;  fish,  and  bird,  and  insect,  and 
flower  ;  —  all  are  but  outbirths  and  formations  of 
that  variously  endowed  spiritual  substance  which 
has  become  fixed  in  this  world  of  matter.  Why 
then  should  there  not  be,  in  the  spiritual  world, 
gold  and  silver  and  precious  stones,  and  vast 
scenery  of  mountain,  plain,  and  dale ;  shining 
fish  in  limpid  waters  ;  birds  of  plumage  flitting 
through  spiritual  firmaments  ;  animals  of  all  kinds ; 
vast  architecture  of  nature  and  art;  yea,  ;wry 
thing  there  that  there  is  here,  only  spiritua.  in- 
stead of  material,  and  in  greater  multiplicity  and 
variety  ?  To  us,  it  follows  as  a  necessary  con- 
clusion from  effect  to  cause,  and  from  cause  to 
effect. 

But  we  must  pay  a  more  particular  attention  to 
the  mx)ral  character  of  this  scenery,  as  set  forth 
and  described  by  Swedenborg.  In  heaven,  he 
says,  it  is  with  all  variety  of  beauty  ;  in  hell,  with 
all  variety  of  deformity  and  ugliness.  He  affirms 
that  the  very  animals  and  vegetables  and  minerals, 
which  surround  the  inhabitants  of  the  heavens, 
are  the  outbirths  of  their  own  spiritual  states;  and 
so  also  of  the  inhabitants  of  the  hells.  Why 
should  it  not  be  so?  Must  not  causes  act  and 
shape  themselves  there  as  well  as  here  ?  Must 
not  inmost  essences  clothe  themselves  in  outward 
forms  ?  This  is  the  law  of  creation  through. 
How  is  the  outward  world  of  heaven  or  hell  cre- 
ated, but  by  or  through  a  more  interior  spiritual 
essence  ?  And  what  can  that  essence  be,  prox- 
imately considered,  but  the  spirits  of  the  men  and 
women  who  compose  it  ?  Swedenborg  constantly 
tells  us,  and  with  all  tlio  familiarity  of  one  who  has 
been  admitted  to  the  truth  and  actuality  of  these 


INTRODUCTION. 


11 


scenes,  that  the  outward  objects  o."  tae  whole  spir- 
itual world  are  but  the  appearances  of  the  thoughts 
from  the  affections  of  the  angels  and  spirits  of 
that  world.  But  these  are  real  appearances,  that 
is,  actual,  objective  existences,  or  outward  forms 
or  investments  of  interior  essences.  And  they 
come  and  go,  and  vary  their  appearances,  with 
the  changing  states  of  the  inhabitants.  Is  not 
this  a  most  vital  and  highly  interesting  and  im- 
portant truth  ? 

But  how,  says  one,  can  a  certain  affection,  and 
thought  thence,  take  the  form  of  a  horse,  or  lamb, 
or  eagle,  or  tree,  or  any  such  thing  ?  To  which 
we  reply,  are  not  all  forms  of  animals  in  the  mate- 
rial world  just  such  outbirths  ?  Did  they  not  ex- 
ist in  thought  first  ?  Were  there  not  divine  ideas  ? 
Did  not  Plato  conceive  a  great  truth  ?  What  is 
a  horse  but  a  certain  spiritual  entity  or  thought 
of  God,  first,  afterwards  embodied  in  its  necessary 
and  appropriate  matter  ?  Just  so  in  the  spiritual 
world ;  only  there,  these  creations  are  immediate, 
not  fixed  as  they  are  here,  yet  lasting  so  long  as 
the  state  lasts,  and  ever  varying  with  that  varying 
state.  Hence  there  are  always  earths  and  waters, 
skies  and  stars,  and  a  substantial,  familiar  dwell- 
ing-place, (that  is,  the  real  appearance  of  place)  with 
the  whole  animal,  vegetable,  and  mineral  world, 
varying  more  or  less  frequently,  according  to  the 
prolongation  of  the  varying  states.  And  how  im- 
mensely important  is  all  this,  in  a  moral  and  re- 
tribuiive  point  of  view !  In  heaven  there  are 
oeauties  unnumbered  and  indescribable,  and  we 
are  no  longer  at  loss  to  comprehend  the  glowing 
and  forcible,  yet  truly  correspondential,  language 
of  Scripture.  It  is  no  longer  a  merely  figurative 
speech.  The  pen  is  inadequate  to  describe  the 
surrounding  scenery  of  the  good  spirit,  who  dwells 
in  the  Eden  of  his  own  regenerated  affections. 
There  is  the  renovated  and  refined  Earth  ;  palaces 
of  splendor,  and  houses  of  visible  joy ;  ever- 
blooming  gardens  of  delight,  forests  of  grandeur, 
groves  of  quiet  beauty,  vocal  with  the  songs  of 
birds  whose  clime  is  the  genial  sphere  of  those 
lieavenly  inhabitants,  and  whose  every  note  is  of 
intelligence  and  love ;  doves,  swans,  eagles,  birds 
of  paradise,  rich  in  the  colors  of  those  heavenly 
tropics  ;  all  the  noble,  good,  gentle,  and  useful 
animals ;  fountains  of  pure  and  crystal  water ; 
seas  of  majestic  grandeur  and  quietness,  which 
are  the  boundaries  of  those  heavens ;  skies  of 
surpassing  glory  and  loveliness,  beaming  with  the 
pure,  white,  silvery  light  of  Divine  Truth,  or  with 
the  softened,  flame-colored,  golden  light  of  the  Di- 
vine Love,  which  pervades  the  celestial  heavens 
with  a  holy  warmth,  and  from  which  are  visible 
the  stars  of  other  and  far-off  angelic  societies ; 
and  yet  higher  and  holier  than  all,  the  angels 
themselves,  who  are  the  very  forms  of  charity,  or 
goodness  in  its  external,  which  is  beauty  itself 

Such    is    a   faint   description   of  the   objective 
scenery  of  heaven.     Turn  we  now  to  hell,  and 


the  whole  outbirth  of  those  deformed  souls  is  aa 
deformed  as  the  interiors  from  which  it  all  ema- 
nates. The  evil  spirit  is  surrounded  witli  liis  own 
dark  and  sin-smitten  world.  Ilis  dwelling  is  amid 
wild  beasts  of  every  description,  the  exact  forms 
and  embodiments  of  his  own  evil  affections ; 
bears,  wolves,  and  all  ravenous  and  destructive 
animals;  snakes,  crocodiles,  and  all  noxious  and 
venomous  reptiles;  owls,  bats,  and  all  birds  of 
darkness,  the  spiritual  creations  of  liis  own  evil 
thoughts  ;  with  a  sterile  and  poisonoii'if  earth,  and 
a  gloomy  and  threatening  sky,  and  a  tempestuous 
sea ;  even  as  the  Scriptures  say  of  Babylon,  with 
a  meaning  grounded  in  these  same  corresjiond- 
ences :  —  "  Wild  beasts  of  the  desert  shall  lie  there ; 
and  their  houses  shall  be  full  of  doleful  creatures ; 
and  owls  shall  dwell  there,  and  satyrs  shall  dance 
there."  {Isaiah  xiii.  21.)  And  again  in  the  Rev- 
elation —  "  Babylon  the  great  is  fallen,  is  fallen, 
and  is  become  the  habitation  of  devils,  and  the 
hold  of  every  foul  spirit,  and  a  cage  of  every  un- 
clean and  hateful  bird."  (xviii.  2.)  These  de- 
scriptione  refer  to  the  spiritual  world.  So  also  we 
read  of  "  outer  darkness,"  "  miry  places,"  "  caves 
and  dens  of  the  earth."  All  these  appearances 
are  real  in  the  spiritual  world,  and  we  are  no 
longer  in  doubt  as  to  their  meaning.  The  diabol- 
ical spirit  has  his  own  universe  around  him,  and 
there  are  in  his  view,  as  the  immediate  outbirth 
of  his  dark  and  s'nful  spirit,  dark  and  doleful 
caverns,  that  lead  down  to  still  lower  deeps  and 
more  fearful  perdition  ;  a  barren  earth,  a  rank  and 
poisonous  vegetation,  dire  forests  and  vast  deserts  ; 
filthy  cities  and  dwellings  ;  stagnant  ponds  ;  "  lakes 
of  fire  and  brimstone ; "  and  an  atmosphere  foul 
and  pestiferous  with  the  breath  of  every  evil  pas- 
sion. And  here,  living  and  walking  among  these 
scenes,  are  most  miserable  beings,  whose  faces 
bid  defiance  to  every  attempt  at  reformation,  and 
who  are  themselves  the  very  forms  of  evil,  or  evil  in 
its  external  impersonation,  which  is  deformity  it- 
self. Moreover,  their  bodies  are  frequently  dis- 
eased, and  there  is  the  actual  appearance  of 
"  wounds,  and  bruises,  and  putrefying  sores."  We 
are  drawing  no  fancy  sketch.  These  are  the  ver- 
itable outbirths  and  realities  of  hell.  They  are 
no  more  pictures  of  the  imagination  than  the  dingy 
and  dread  aspect  of  the  habitations  and  persons 
of  the  vicious  in  this  our  world.  They  are  far  more 
real,  because  exactly  correspondent  to  their  spirit- 
ual state.  They  are  in  real  reality  subjective, 
but  they  appear  in  all  the  substantiality  of  oh 
jective  realities.  Heaven  is  all  beauty  and  har 
mony,  and  "  without  are  dogs,  and  sorcerers,  and 
whoremongers,  and  murderers,  and  idolaters,  and 
whatsoever  lovetli  and  maketh  a  lie."  (Rev. 
xxii.  15.) 

So  much  for  the  philosophy  of  Swedenborga 
disclosures    respecting  the  objective  scenery  of 
the  other  life.     It   is  founded  in  the  eternal  and  - 
inevitable   laws  of  spiritual  nature,  and  it  is  no 


12 


INTRODUCTION. 


mere  daydream  of  a  visionary,  and  none  too  par- 
ticular for  the  tremendous  importance  of  the 
subject. 

We  would  also  bespeak  a  special  attention  to 
the  arrangement  of  men  in  the  heavens,  hells,  and 
world  of  spirits,  in  respect  to  the  Grand  Man,  as 
presented  in  the  wonderful  chapter  on  "  Corre- 
spondences." What  a  penetration  of  intellect  and 
spiritual  wisdom  is  here  exhibited !  How  nice 
and  exact,  and  how  interior,  and  how  masterly  of 
the  fine  and  intricate  analogies  of  the  anatomy  and 
physiology  of  the  human  system,  are  the  several 
departments  of  the  immortal  kingdom  here  de- 
scribed !  It  is  astonishing  that  such  a  piece  of 
work  has  been  made  to  appear  on  human  pages, 
and  it  will  be  more  than  astonishing  if  it  does  not 
now  arrest  the  world's  attention.  How  different 
is  the  discriminating  wisdom  here  manifested, 
from  the  crude  arrangement  of  the  spheres  by  the 
modern  "  revealments  !  "  O,  man !  O,  moral  and 
responsible  creature !  heed,  I  beseech  you,  the 
deeply  varied  and  eternal  distinctions  of  thy  moral 
nature,  and  grow  wise  unto  salvation. 

But  we  must  not  tarry  with  these  preliminaries ; 
we  specify  here  no  other  themes  ;  the  book  is  full, 
full  of  matchless  and  superior  wisdom.  We  are 
as  sensible  as  any  one  can  be,  that  the  work  is 
not  so  perfect  as  it  might  be,  and  that  there  may 
be  occasion  for  fault-finding.  But  assured  we  are, 
that  no  pains  or  labor  has  been  spared  from  the 
preparation,  and  until  we  were  fairly  and  fully  in 
it,  we  had  no  idea  of  the  difficulty  and  laborious- 
ness  of  such  a  work.  To  select  well  and  arrange 
well,  is  a  work  of  responsibility  and  importance 
any  where ;  how  much  more  so  from  so  vast, 
voluminous,  and  intervolved  a  mind  as  Sweden- 
borg !  Suffice  it  to  say,  by  a  labor  and  revision 
in  which  much  time  has  been  consumed,  and  every 
precaution  taken  to  present  a  work  which  should 
be  permanent  and  worthy,  we  have  thus  endeav- 


ored to  supply  a  want  which  has  been  deeply  fe, . 
in  our  own  mind,  and  which,  we  doubt  not,  thou 
sands  may  yet  feci,  in  sympathy  with  us.  Wc 
have  considered  well  the  dangers.  We  have 
painfully  reflected  on  that  levity  and  profaneness 
with  which  many  may  at  first  treat  the  sacred  truths 
here  given  to  the  world  ;  but  we  have  also  dwelt 
in  joyousness  upon  the  prospect  of  souls  enlight- 
ened, idols  overthrown,  errors  and  sins  forsaken, 
by  those  who  will  first  be  introduced  to  the  sub- 
lime Seer  of  the  latter  ages,  by  this  compendious 
introduction  to  his  works.  We  must  consider  it 
the  book  for  introduction ,  to  the  thousands  of  in- 
quiring minds.  If  it  is  now  asked  by  a  stranger 
—  "  What  book  can  I  read  first  ?  To  which  of 
Swedenborg's  works  can  you  recommend  me,  to  be- 
gin with  ?  "  —  the  answer  may  be,  "  The  CoiMPEN- 
DiUM.  This  will  give  you  the  fullest  insight."  We 
hope,  in  modesty,  we  may  say  this  much,  with  so  co- 
pious a  selection  and  so  full  a  "  Life  !  "  And  we  can 
but  regard  it  as  a  happy  omen,  indicative  of  a  pre- 
pared state  in  the  community,  for  the  breaking  and 
distribution  of  the  heavenly  truths  among  them,  that 
such  a  work  has  been  permitted  by  the  Divine 
Providence  at  this  day.  And  as  it  has  been  the 
happiest,  and  as  we  regard  it,  hitherto  the  most 
useful,  work  of  our  life,  so  may  its  uses  become 
manifest  in  the  promotion  of  the  true  church  on 
earth.  But  let  not  the  reader  stop  with  this. 
This  is  indeed  a  Compendium  of  Swedenborg's 
writings,  and  a  very  full  one  ;  but  it  must  not  be 
viewed  as  a  whole  —  it  must  not,  and  particularly 
for  the  scriptural  considerations  aforesaid,  be  re- 
garded as  sufficient  —  but  only  as  introductory  to 
that  vast  ocean  of  truth  which  is  here  only  entered 
upon,  but  which  may  yet  conduct  to  the  haven  of 
eternal  rest.  With  the  prayer  that  it  may  be  in- 
strumental in  so  guiding  many  souls,  it  is  now 
trustfully  committed  to  its  mission. 

COMPILER. 


m'SjEE   CONTENTS   OF  THIS  WORK,  AT  THE  END  OF  THE  VOLUME. 


COMPENDIUM 

OF 

THE  THEOLOGICAL   AND  SPIRITUAL   WRITINGS 

OF    EMANUEL    SWEDENBORG. 


INTRODUCTORY. 
Swedenborg's  Own  State  and  Professions. 

1.  Whatever  of  worldly  honor  and  advantage 
may  appear  to  be  in  the  things  before  mentioned, 
(family  descent,  connections,  worldly  offices, 
honors,  travels,  scientific  and  philosophical  at- 
tainments, &c.,)  I  hold  them  but  as  matters  of 
low  estimation,  when  compared  to  the  honor  of 
that  holy  office  to  which  the  Lord  Himself  hath 
called  me,  who  has  graciously  pleased  to  manifest 
himself  to  me,  his  unworthy  servant,  in  a  per- 
sonal appearance  in  the  year  1743,  to  open  in  me 
a  sight  of  the  spiritual  world,  and  to  enable  me 
to  converse  with  spirits  and  angels.  From  that 
time  I  began  to  print  and  publish  various  un- 
known arcana,  that  have  either  been  seen  by  me 
or  revealed  to  me,  concerning  heaven  and  hell, 
the  state  of  men  after  death,  the  true  worship  of 
God,  the  spiritual  sense  of  the  Scriptures,  and 
many  other  important  truths  tending  to  salvation 
and  true  wisdom.  —  Letter  to  Rev.  Thomas  Hart- 
ley, London,  17H9. 

2.  Since  the  Lord  cannot  manifest  Himself  in 
person,  as  has  been  shown  just  above,  and  yet  he 
has  foretold  that  He  would  come  rmd  establish  a 
New  Church,  which  is  the  New  Jerusalem,  it  fol- 
lows, that  He  is  to  do  it  by  means  of  a  man,  who 
is  able  not  only  to  receive  the  doctrines  of  this 
church  with  his  understanding,  but  also  to  pub- 
lish them  by  the  press.  That  the  Lord  has 
manifested  Himself  before  me,  his  servant,  and 
sent  me  on  this  office,  and  that,  after  tliis.  He 
opened  the  sight  of  my  spirit,  and  thus  let  me 
into  the  spiritual  world,  and  gave  me  to  see  the 
heavens  and  the  hells,  and  also  to  speak  with  an- 
gels and  spirits,  and  this  now  continually  for 
many  years,  I  testify  in  truth ;  and  also  that, 
from  the  first  day  of  that  call,  I  have  not  received 
any  thing  which  pertains  to  tlie  doctrines  of  that 
church  from  any  angel,  bui  from  the  Lord  alone, 
while  I  read  the  Word.  —  T.  C.  R.  779. 

3.  Since  by  tlie  spirit  of  man  is  meant  his 
-  mind,  therefore,  by  being  in  the  spirit,  which 
is  sometimes  said  in  tlie  Word,  is  meant  a  state  of 
the  mind  separate  from  the  body :  and  because,  in 
that  state,  the  prophets  saw  such  things  as  exist 
in  the  spiritual  world,  therefore  that  is  called  the 
vision  of  God.  Their  state,  then,  was  such  as 
that  of  spirits  themselves  is,  and  angels  in  that 
world.  In  that  state,  the  spirit  of  man,  like  his 
mind  as  to  sight,  may  be  transported  from  place 
to  place,  the  body  remaining  m  its  own.  This  is 
the  state  in  which  I  have  now  been  for  twenty- 
six  years,  witJi  this  diflference,  that  I  have  been 


in  the  spirit  and  at  the  same  time  in  the  body,  and 
only  several  times  out  of  the  body.  That  Ezekiel, 
Zechariah,  Daniel,  and  John  when  he  wrote  the 
Revelation,  were  in  that  state,  is  evident.  —  T.  C. 
R.  157. 

4.  Instead  of  miracles,  there  has  taken  place  at 
the  present  day  an  open  manifestation  of  the 
Lord  Himself,  an  intromission  into  the  spiritual 
world,  and  with  it  illumination  by  immediate  light 
from  the  Lord  in  whatever  relates  to  the  interior 
things  of  the  church,  but  principally  an  opening 
of  the  spiritual  sense  of  the  Word,  in  which  the 
Lord  is  present  in  his  own  divine  light.  These 
revelations  are  not  miracles,  because  every  man 
as  to  his  spirit  is  in  the  spiritual  world,  without 
separation  from  his  body  in  tlie  natural  world. 
As  to  myself,  indeed,  my  presence  in  the  spiritual 
world  is  attended  with  a  certain  separation,  but 
only  as  to  the  intellectual  part  of  my  mind,  not  as 
to  the  will  part.  This  manifestation  of  the  Lord, 
and  intromission  into  the  spiritual  world,  is  more 
excellent  than  all  miracles  ;  but  it  has  not  been 
granted  to  any  one  since  the  creation  of  the 
world  as  it  has  been  to  me.  The  men  of  the 
golden  age  indeed  conversed  with  angels  ;  but  it 
wfis  not  granted  to  them  to  be  in  any  other  light 
than  what  is  natural.  To  me,  however,  it  has 
been  granted  to  be  in  both  spiritual  and  natural 
light  at  the  same  time  ;  and  hereby  I  have  been 
privileged  to  see  the  wonderful  things  of  heaven, 
to  be  in  company  with  angels,  just  as  I  am  with 
men,  and  at  the  same  time  to  pursue  truths  in  the 
light  of  truth,  and  thus  to  perceive  and  be  gifted 
with  them,  consequently  to  be  led  by  the  Lord.  — 
Spir.  Diary. 

5.  I  foresee  that  many,  who  read  the  Relations 
after  the  chapters,  will  believe  that  they  are  in- 
ventions of  the  imagination ;  but  I  assert  in  truth, 
that  they  are  not  inventions,  but  were  truly  seen 
and  heard ;  not  seen  and  heard  in  any  state  of 
the  mind  buried  in  sleep,  but  in  a  state  of  full 
wakefulness.  For  it  has  pleased  the  Lord  to 
manifest  Himself  to  me,  and  to  send  me  to  teach 
those  things  which  will  be  of  his  New  Churcn, 
which  is  meant  by  the  New  Jerusalem  in  the 
Revelation  ;  for  which  end  He  has  opened  the 
interiors  of  my  mind  or  spirit,  by  which  it  has  been 
given  me  to  be  in  the  spiritual  world  with  angels, 
and  at  the  same  time  in  the  natural  world  with 
men,  and  this  now  for  twenty-seven  years.  Who 
in  the  Christian  world  would  have  known  any 
thing  concerning  Heaven  and  Hell,  unless  it 
had  pleased  the  Lord  to  open  in  some  one  the 
sight  of  his  spirit,  and  to  show  and  teach  ?  —  T. 
a  K  851. 

(13) 


1' 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


G.  Thid  the  thing;s  which  I  learned  in  representa- 
tiona,  insioiu,  awl  from  discourses  with  spirits  and 
ansrels,  are  from  the  Lord  alone.  Wlmnovor  there 
was  any  ropresentiition,  vision,  and  discourse,  I 
_.was  kept  interiorly  nnJ  most  interiorly  in  reflec- 
tion npon  it,  as  to  what  thence  was  useful  and 
good,  thus  what  I  might  learn  therefrom ;  which 
reflection  was  not  thus  attended  to  by  those  who 
presented  the  representations  and  visions,  and 
who  wore  speakins;' ;  yea,  sometimes  they  were 
indignant,  when  they  perceived  that!  was  reflect- 
ing. Thus  hv;ve  I  been  instructed  ;  conoequently 
by  no  spirit,  nor  by  any  angel,  but  by  the  Lord 
alone,  from  whom  is  all  truth  and  good :  yea, 
when  they  wished  to  instruct  me  concerning  va- 
rious things,  there  was  scarcely  any  thing  but 
what  was  false :  wherefore  I  was  prohibited  from 
believing  any  thing  that  they  spake  ;  nor  was  I 
permitted  to  infer  any  such  thing  as  was  proper 
to  them.  Besides,  when  they  wished  to  persuade 
me,  I  perceived  an  interior  or  most  interior  per- 
suasion that  the  thing  was  such,  and  not  as  they 
■wished;  v^iiich  also  they  wondered  at:  the  per- 
ception was  manifest,  but  cannot  be  easily  de- 
scribed to  the  apprehension  of  men.  —  S.  D. 
1647. 

PART  I. 

GENERAL  TRUTHS  OF  CHRISTIANITY. 

Sect.  1.  —  Concerning  God. 

Importance  of  a  correct  Idea  of  God. 

7.  The  idea  of  God  enters  into  every  thing  be- 
longing to  th;:"  church,  religion,  and  worship;  and 
theological  matters  have  their  residence  above  all 
others  in  the  human  mind,  and  among  these  the 
idea  of  God  is  the  principal  or  supreme  ;  where- 
fore, if  this  be  false,  all  beneath  it,  in  consequence 
of  the  princi])le  from  whence  they  flow,  must  like- 
wise be  filse  or  falsified ;  for  that  which  is  su- 
preme, bein?  also  the  inmost,  constitutes  the  very 
essence  of  all  that  is  derived  from  it ;  and  the  es- 
sence, like  a  soul,  forms  them  into  a  body,  after 
its  own  image  ;  and  when  in  its  descent  it  lights 
upon  truths,  it  even  infects  them  -with  its  own 
blemish  and  error.  —  D.  J.  40. 

8.  Upon  a  just  idea  of  God,  the  universal  heav- 
en, and  the  church  universal  on  earth,  are  founded, 
and  in  general  the  whole  of  religion  ;  for  by  that 
idea  there  is  conjunction,  and  by  conjunction, 
light,  wisdom,  and  eternal  happiness.  —  Preface 
to  A.R.  i  J 

9.  All  who  come  into  heaven  have  their  place 
allotted  them  there,  and  hence  everlasting  joy, 
according  to  their  idea  of  God,  because  this  idea 
reigns  universally  in  every  particular  of  worship. 
And  inasmuch  as  God  is  universally  and  particu- 
larly in  all  things  of  religion  and  worship,  there- 
fore, unless  it  be  a  just  idea  of  God.  no  commu- 
nication can  be  given  with  the  heavens.  Hence 
it  is  that  in  the  spiritual  world  every  nation  has 
its  place  according  to  its  idea  of  Goll  as  a  man, 
for  in  this  and  in  no  other  is  the  idea  of  the 
Lord.  —  H.  D. 

The  Divine  Essence  itself  is  Love  and  Wisdom. 

10.  If  you  collect  together  all  the  things  that 
you  know,  and  place  them  under  the  intuition  of 
your  mind,  and  inquire,  in  some  elevation  of  spir- 
it, what  is  the  universal  of  them  all,  you  cannot 
conclude  otherwise  than  that  it  is  love  and  wis- 
dom ;  for  these  two  principles  are  the  essentials 
of  all  things  of  the  life  of  man  :  all  things  civil, 
moral,  and  spiritual,  belonging  to  him,    depend 


upon  these  two,  and  without  these  two,  they  are 
nothing.  Similar  is  the  case  with  all  things  of 
the  life  of  man,  in  his  compound  state,  which  is, 
as  was  before  said,  a  greater  or  less  society,  a 
kingdom  or  empire,  the  church,  and  also  the  an- 
gelic heaven.  Take  away  from  theju  love  and  wis- 
dom, and  think  whether  they  are  any  thing,  and  you 
will  discover,  that  without  these,  as  groumls  of 
their  existence,  they  are  nothing.  —  D.  L.  W.  28. 

1 1 .  In  consequence  of  the  Divine  Essence  Itself 
being  love  and  wisdom,  all  things  in  the  universe 
have  relation  to  good  and  truth  ;  for  all  that  pro- 
ceeds from  love  is  called  good,  and  all  that  pro- 
ceeds from  wisdom  is  called  truth.  —  D.  L.  IF.  31. 

The  Divine  Love  and  the  Divine  Wisdom  are 
a  Substance  and  a  Form. 

12.  The  common  idea  of  men,  concerning  love 
and  wisdom,  is  that  of  something  volatile  and 
floating  in  subtile  air  or  ether  ;  or  of  an  exhala- 
tio/i  from  something  of  the  kind  ;  scarcely  any 
one  thinks  that  they  are  really  and  actually  a 
substance  and  a  form.  Those,  who  see  that  they 
are  a  substance  and  a  form,  nevertheless  perceive 
love  and  wisdom  out  of  their  subject,  as  issuing 
from  it ;  and  what  they  perceive  out  of  the  sub- 
ject, as  issuing  from  it,  although  it  be  perceived 
as  something  volatile  and  floating,  they  also  call 
a  substance  and  a  form  ;  not  knowing  that  love 
and  wisdom  are  the  subject  itself,  and  that  what 
is  perceived  without  it,  as  something  volatile  and 
floating,  is  only  an  appearance  of  the  state  of  the 
subject  within  itself.  The  causes,  why  this  has 
not  heretofore  been  seen,  are  several :  one  is,  that 
appearances  are  the  first  things,  from  which  the 
human  mind  forms  its  understanding,  and  that  it 
cannot  shake  them  off",  but  by  an  investigation 
of  the  cause,  and  if  the  cause  lies  very  deep,  it 
cannot  investigate  it,  without  keeping  the  under- 
standing, for  some  time,  in  spiritual  light,  in  which 
it  cannot  keep  it  long,  by  reason  of  the  natural 
light,  which  continually  draws  it  down.  Never- 
theless, the  truth  is,  that  love  and  wisdom  are  a 
real  and  actual  substance  and  form,  and  con- 
stitute the  subject  itself. 

13.  But  as  this  is  contrary  to  appearance,  it 
may  seem  not  to  merit  belief,  unless  it  be  demon- 
strated, and  it  cannot  be  demonstrated,  except  by 
such  things  as  a  man  can  perceive  by  his  bodily 
senses ;  wherefore,  by  them,  it  shall  be  demon- 
strated. A  man  has  five  senses,  whicii  are  called 
feeling,  taste,  smell,  hearing,  and  sight.  The 
subject  of  feeling  is  the  skin,  with  which  a  man 
is  encompassed,  the  substance  and  form  of  the 
skin  causing  it  to  feel  what  is  applied  ;  the  sense 
of  feeling  is  not  in  the  thing-s  which  are  applied, 
but  in  the  substance  and  form  of  the  skin,  which 
is  the  subject ;  the  sense  is  only  an  affection 
thereof,  from  things  applied.  It  is  the  same  with 
the  taste  ;  this  sense  is  only  an  affection  of  the 
substance  and  form  of  the  tongue;  the  tongue  is 
the  subject.  It  is  the  same  with  the  smell ;  that 
odors  aflTect  the  nose,  and  are  in  the  nose,  and  that 
there  is  an  affection  thereof,  from  odoriferous 
substances  touching  it,  is  well  known.  It  is  the 
same  with  the  hearing ;  it  appears  as  if  the  heal- 
ing were  in  the  place  where  the  sound  begins  ; 
but  the  hearing  is  in  the  ear,  and  is  an  afl^ection 
of  its  substance  and  form  ;  that  the  hearing  is  at 
a  distance  from  the  ear,  is  an  appearance.  It  is 
the  same  with  the  sight ;  it  appears,  when  a  man 
sees  objects  at  a  distance,  as  if  the  sight  were 
there,  but  nevertheless,  it  is  in  the  eye,  which  is 
the  subject,  and  is,  in  like  manner,  an  affection 


WRITINGS    OF    EMAXUEL    SWEDENBORG. 


15 


thereof;  tlio  distance  is  only  from  the  judfrmont, 
concKulinjT  concerning  space  from  intormediito 
objects,  or  from  the  diminution  and  consequent 
obscuration  of  the  object,  wliose  ima<]^e  is  pro- 
duced witliin  the  eye,  accordinj^  to  the  anijle  of 
incidence.  Hence  it  appears,  that  the  sijjht  does 
not  go  from  the  eye  to  the  object,  but  that  the  im- 
afe  of  the  object  enters  the  eye,  and  affects  its 
substance  and  form ;  for  it  is  the  same  with  the 
sight,  as  it  is  with  the  hearing  ;  the  hearing  does 
not  go  out  of  the  ear  to  catch  the  sound,  but  tlie 
sound  enters  the  ear  and  affects  it.  Hence  it 
may  appear,  tliat  the  affection  of  a  substance  and 
form,  which  constitutes  the  sense,  is  not  a  thing 
separ.ite  from  the  subject,  but  only  causes  a 
change  in  it,  tiie  subject  reniaining  the  subject 
then,  as  before,  and  after.  Hence  it  follows,  that 
the  sight,  hearing,  smell,  taste,  and  feeling,  are 
not  any  thing  volatile  flowing  from  those  organs, 
but  tint  tliey  are  the  organs  themselves,  consid- 
ered in  their  substance  and  form,  and  that  whilst 
they  are  affected,  the  sense  is  produced. 

14.  It  is  the  same  with  love  and  wisdom,  with 
this  only  difference,  that  the  substance  5  and  forms 
which  are  love  and  wisdom,  are  not  extant  before 
the  eyes,  like  the  organs  of  the  external  senses ; 
but  still  no  one  can  deny,  that  th;)se  thing?  of  wis- 
dom and  love,  which  are  called  thoughts,  percep- 
tions, and  affections,  are  substances  and  forms, 
and  that  they  are  nut  volatile  entities,  flowing 
from  nothing,  or  abstracted  from  that  real  and  ac- 
tual substance  and  form,  wliicli  is  the  subject. 
For  there  are  in  the  brain,  innumerable  substances 
and  forms,  in  which  every  interior  sense,  which 
has  relation  to  the  understanding  and  the  will, 
resides.  All  the  affections,  perceptions,  and 
thoughts  there,  are  not  exhalations  from  the  sub- 
stances, but  they  are  actually  and  really  the  sub- 
jects, which  do  not  emit  any  thing  from  them- 
selves, but  only  undergo  changes,  according  to 
the  influences  which  affect  them,  as  may  evidently 
appear  from  what  has  been  said  above  concerning 
the  senses. 

15.  Hence  it  may  first  be  seen,  that  the  divine 
love  and  the  divine  wisdom  in  themselves,  are 
substance  and  form,  for  they  are  Esse  itself  and 
Existere  itself;  and  if  they  were  not  such  an  Esse 
and  Existere  as  they  are  substance  and  form, 
they  would  only  be  an  imaginary  entity,  which, 
in  itself,  is  nothing.  —  D.  L.  W.  40-43, 

God  is  One. 

16.  That  there  is  an  influx  from  God  into  the 
souls  of  men,  that  God  is  one,  is  because  all  the  Di- 
vine, taken  universally  as  well  as  particularly,  is 
God  ;  and  because  all  the  Divine  coheres  as  one,  it 
cannot  but  inspire  into  man  the  idea  of  one  God  ; 
and  this  idea  is  corroborated  daily,  as  man  is  ele- 
vated by  God  into  the  liglit  of  heaven ;  for  the 
angels,  in  their  light,  cannot  force  themselves 
to  utter  the  word  Gods  ;  wherefore,  also,  their 
speech,  at  the  close  of  every  sentence,  terminates 
as  to  accent  in  unity,  which  is  from  no  other  cause 
than  from  the  influx  into  their  souls,  tliat  God  is 
one.  —  T.  C.  R.  8. 

17.  He  wiio  in  faith  acknowledges,  and  in 
heart  worships,  one  God,  is  in  the  communion  of 
saints  on  earth,  and  in  the  communion  of  angels 
in  heaven  ;  they  are  called  communions,  and  they 
are  so,  because  they  are  in  one  God,  and  one 
God  is  in  them.  The  same  arc  also  in  conjunc- 
tion with  the  viiole  angelic  heaven,  and  I  might 
venture  to  say,  with  all  and  every  one  there,  for 
they  are  all  as  the  children  and  posterity  of  one 


fither,  whose  minds,  manners,  and  faces  arc  simi- 
lar, so  that  they  mutually  recognize  each  other. 
The  angelic  heaven  is  arranged  into  societies  ac- 
cording to  all  the  varieties  of  the  love  of  good  ; 
wiiich  varieties  aim  at  one  most  universal  love, 
which  is  love  to  God  ;  from  this  love  are  propa- 
gated all  those  who  in  fiith  acknowledge,  and  in 
iicart  worship,  one  God,  the  Creator  of  the  uni- 
verse, and  at  the  same  time  the  Redeemer  and 
Regenerator.  But  the  case  is  altogether  different 
with  those  who  do  not  approach  and  worship  one 
God,  but  several ;  and  also  with  those  who  pro- 
fess one  with  their  li|)s,  and  at  the  same  time 
think  of  three,  as  do  those  in  the  church  at  this 
day,  who  distinguish  God  into  three  persons,  and 
declare  that  each  person  by  himself  is  God,  and 
attribute  to  each  separate  qualities  or  properties, 
wiiich  do  not  belong  to  either  of  the  otiiers. 
Hence  it  comes  to  pass,  tiiat  not  only  the  unity  of 
God  is  actually  divided,  but  also  theology  itself, 
and  likewise  the  human  mind,  in  which  it  should 
reside;  what  thence  Can  result. but  perplexity 
and  incoherency  in  the  things  of  the  church  ? 
The  truth  is,  that  the  division  of  God,  or  of  the 
Divine  Essence,  into  three  persons,  each  of  which 
by  himself,  or  sin  fly,  is  God,  leads  to  the  denial 
or  God.  —  T.  a  R.  \5. 

18.  Awaking  on  a  time  out  of  sleep,  I  fell  into 
a  profound  meditation  about  God;  and  when  I 
looked  upwards,  I  saw  in  the  heaven  above  me  a 
very  bright  light  of  an  oval  form;  as  I  fixed  my 
e\»3s  attentively  upon  that  light,  it  receded  gradu- 
ally from  the  centre  towards  the  circumference, 
and  lo  !  then  heaven  was  opened  before  me,  and 
I  beheld  magnificent  scenes,  and  saw  angels 
standing  in  the  form  of  a  circle  on  the  southern 
side  of  the  opening,  and  in  conversation  with  each 
other ;  and  because  I  earnestly  desired  to  know 
what  tney~coiiversed  about,  it 'was  permitted  me 
first  to  hear  the  sound  of  their  voices,  which  was 
full  of  celestial  love,  and  afterwards  to  distinguish 
their  speech,  which  was  full  of  wisdom  flowing 
from  that  love  ;  they  conversed  together  concern- 
ing the  one  God,  "of  conjunction  with  him,  and 
salvation  thereby.  The  matter  of  their  discourse 
was  for  the  most  part  ineffable,  there  being  no 
words  in  any  natural  language  adapted  to  convey 
its  meaning  ;  but  I  had  sometimes  been  in  consort 
with  angels  in  their  heaven,  and  being  at  such 
times  in  a  similar  state  with  them,  was  also  in  the 
use  and  understanding  of  their  language  ;  there- 
fore I  was  now  able  to  comprehend  what  they 
said,  and  to  collect  some  particulars  from  their 
conversation,  which  may  be  intelligibly  expressed 
in  the  words  of  natural  language.  They  said 
that  the  Divine  Esse  is  the  One,  the  Same,  the 
Itself,  and  the  Indivisible,  in  like  manner  also 
the  Divine  Essence,  because  the  Divine  Esse  is 
the  Divine  Essence,  and  in  like  manner  also  God, 
because  the  Divine  Essence,  which  is  also  the 
Divine  Esse,  is  God.  This  they  illustrated  by 
spiritual  ideas  ;  saying,  that  the  iMvine  Esse  can- 
not possibly  belong  to  several  so  as  to  be  a  Divine 
Esse  in  each  of  them,  and  yet  remain  one,  i.nmu- 
tably  the  Same,  the  Itself,  and  the  Indivisible,  for 
each  of  them  would  think  from  his  own  particular 
esse,  and  by  himself;  if  he  then  also  tliought  at 
the  same  time  from  tlie  others,  and  by  the  others 
unanimously,  tl»#y  would  be  several  unanimous 
Gods,  and  not  one  God  ;  for  unanimity,  being  a 
consent  of  several,  and,  at  the  same  time,  of  each 
froin  himself  and  by  himself,  docs  not  accord 
with  the  unity  of  God,  but  implies  plurality: 
1  they  did   not  say  of  Gods,  because   tliey   could 


16 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


V 


C^ 


not,  for  the  Tight  of  heaven,  which  gave  birth  to 
their  thought,  and  in  wliich  their  discourse  pro- 
ceeded, resisted  ;  they  said  also  that   when  they 
attempted  to  pronounce  the  word  Gods,  and  each 
as  a  distinct  person  by  himself,  the  effort  of  utter- 
ance fell  of  itself  into  the  expression  of  one,  yea, 
of  one  only  God.     Again :  they  proved  that  the 
Divine  Esse  is  the  Divine  Esse  in  itself,  not  from 
itself,  because  from  itself  supposes  an  esse  in  itself 
from  which  it  is  derived  ;  thus  it  supposes  a  God 
from  a  God,  which  is  impossible  ;   that  which  is 
from  God   is  not  called  God,  but  is  called  divine, 
for  what  is  a  God  from  a  God,  thus  what  is  a  God 
born  from  eternity  from  a  God,  and  what  is  a  God 
proceeding  from  a  God  through  a  God  born  from 
eternity,  but  words  in  which  there  is  no  light  what- 
ever from  heaven.     It  is  otherwise,  however,  with 
the  Lord  Jesus  Christ ;  in  him  is  the  Divine  Esse 
Itself  from  which  all  things  are  to  which  the  soul 
in   man  corresponds ;    the   Divine    Humanity,   to 
which  the  body  in  man  corresponds,  and  the  pro- 
ceeding divine   to  which   activity  in  man  corre- 
sponds ;  this  trine  is  one,  because  from  the  divine 
from  which  all  things  are,  is  the  Divine  Humanity, 
and  thence  from  the  divine,  from  which  all  things 
are  through  the  Divine  Humanity,  is  the  proceed- 
ing divine.     Therefore  also  in  every  angel  and  in 
every  man,  inasmuch  as  they  are  images,  tliere  is 
a  soul,  a  body,  and  activity  which  make  a  one ; 
because  the  bodi/  is  derived  from  the  soul,  and 
activity  is  from  the  soul  through  the  body.     They 
said,   moreover,  that  the  Divine   Esse,   which   in 
itself  is  God,  is  the  same,   not  simply  the  same, 
but  infinitely  the  same,  that   is,  the   same  from 
eternity  to  eternity ;  it   is  the  same  every  where, 
and  the  same  with  every  one  and  in  every  one, 
wliilst  all  variableness  and  changeableness  is  in 
the  recipient,  and  ^  arises    from   the  state  of  the 
recipient.     That  the  Divine  Esse,  which  in  itself 
is  God,  is  the  Itself,  or  the  very  essential  Self,  they 
thus  explained ;  God  is  the  very  essential  Self  or 
the  Itself,  because  he  is  love  itself,  wisdom  itself, 
good  itself,  truth   itself,  life  itself;  which,  unless 
they  each  were  the  Itself  in  God,  there  would  not 
be  any  thing  of  the  kind  in  heaven  and  in  the 
world,  because  there  would  not  be  any  thing  of 
them  having  relation  to  the  Itself  or   Him ;    all 
quality  derives  its  quality  from  this  condition  of  its 
existence,   that  there   be   an   essential   self  from 
whence  it  is  derived,  and  to  which  it  has  relation 
as  the  cause  of  its  peculiar  quality.     This  essen- 
tial Self  or  this  Itself,  which  is  the  Divine  Esse,  is 
not  in  place,  but  with  those  and  in  those  who  are 
in  place,  according  to  reception  of  love  and  wis- 
dom; and  seeing  that  of  goodness  and  truth,  which 
are  the  Itself  in  God,  yea,  God  himself,  place  can- 
not be   predicated,  or  progression  from   place  to 
place,  but  progression  without  place,  whence  there 
is  omnipresence  :  wherefore  the  Lord  says,  that  he 
is  in  the  midst  of  them ;  also  that  he  is  1)1  them  and 
they  in  him.     But  since  he  cannot  be  received  by 
any  one  such  as  he  is  in  himself,  he  appears  such 
as  he  is  in  himself  as   a  snn  above  the   angelic 
heavens,  from  which  that  which  proceeds  as  light 
is  himself  as  to  wisdom,  and  that  which  proceeds  as 
heat  is  himself  as  to  love.     He  himself  is  not  that 
sun  ;  but  the  divine  love  and   divine  wisdom   in 
their   proximate  emanation  from   him,  and  round 
about   him,  appear  as  a    sun  before    the  angels : 
himself  in  the  sun  is  man,  being  our  Lord  Jesus 
Christ  bo.^Ji  with  respect  to  the  all-begetting  divin- 
ity, [divinuin  a  quo,)  and  with  respect  to  the  Divine 
Humanity,  inasmuch  as  the  Itself,  which  is  love 
itself  and  \\isdom  itself,  was  his  soul  from  tlie 


Father,  thus  divine  life,  which  is  life  in  itself;  but 
the  case  is  otherwise  with  every  man;  in  him 
the  soul  is  not  life,  but  a  recipient  of  life ;  the  Lord 
also  taught  this,  by  saying,  "  I  am  the  Way,  the 
Truth,  and  the  Life  ; "  and  in  another  place :  "  As 
the  Father  hath  life,  in  himself,  so  hath  he  given 
the  Son  also  to  have  life  in  himself; "  life  in  itself 
is  God.  To  this  they  added,  that  he  who  is  in  any 
spiritual  light,  may  perceive  from  what  has  been 
said,  that  the  Divine  Esse,  which  also  is  the  Divine 
Essence,  being  the  One,  the  Same,  the  Itself,  and, 
of  consequence,  the  Indivisible,  cannot  possibly 
exist  in  more  than  one  ;  and  that  if  it  should  be 
supposed  to  exist,  manifest  contradictions  would 
follow  such  a  supposition. 

As  I  listened  to  this  discourse,  the  angels  per- 
ceived in  my  thought  the  common  ideas  entertained 
in  the  Christian  church  of  a  trinity  of  persons  in 
unity,  and  their  unity  in  trinity  with  respect  to  God, 
as  also  of  the  birtli  of  the  Son  of  God  from  eter- 
nity ;  whereupon  they  said  to  me,  "  What  notions 
are  these  which  thou  entertainest  ?  are  they  not 
the  offspring  of  natural  light,  wherewith  our  spirit- 
ual light  hath  no  agreement?  Unless,  therefore, 
you  remove  these  ideas  from  your  mind,  we  must 
shut  heaven  against  you  and  take  our  leave  ; "  but 
I  replied,  "  Enter,  I  beseech  you,  more  deeply  into 
my  thought,  and  possibly  you  will  discover  it  to  be 
in  agreement  with  your  own."  And  they  did  so, 
and  perceived  that  by  three  persons  I  understood 
three  proceeding  divine  attributes,  which  are  crea- 
tion, salvation,  and  reformation,  and  that  these  at- 
tributes belong  to  the  one  God  ;  and  that  by  the 
birth  of  the  Son  of  God  from  eternity,  I  understood 
his  birth  foreseen  from  eternity,  and  provided  for 
in  time  :  and  then  I  told  them,  that  my  natural  idea 
concerning  the  trinity  and  unity  of  persons,  and 
concerning  the  birth  of  the  Son  of  God  from  eter- 
nity, had  been  contracted  from  the  doctrine  of  faith 
of  the  church,  which  has  its  name  from  Athana- 
sins,  and  that  that  doctrine  is  just  and  right,  pro- 
vided, instead  of  a  trinity  of  persons  you  there 
understand  a  trinity  of  person,  which  exists  only 
in  the  Lord  Jesus  Christ,  and  instead  of  the  birth 
of  the  Son  of  God,  you  understand  his  birth  fore- 
seen from  eternity  and  provided  for  in  time,  be- 
cause Mith  respect  to  the  humanity,  which  he  took 
upon  him  in  time,  he  is  expressly  called  the  Son 
of  God.  Then  said  the  angels,  "  It  is  well ;  "  and 
they  desired  me  to  declare  upon  their  testimony, 
that  whosoever  does  not  approach  the  true  God 
of  heaven  and  earth  cannot  have  entrance  into 
heaven,  inasmuch  as  heaven  is  heaven  from  that 
one  God,  and  that  that  God  is  Jesus  Christ,  who  is 
Jehovah  the  Lord,  from  eternity  Creator,  in  time 
Savior,  and  to  eternity  Regenerator,  who  is  there- 
fore at  once  the  Father,  Son,  and  Holy  Spirit. 
After  this  the  heavenly  light,  which  I  had  before 
seen,  returned  over  the  aperture,  and  by  degrees 
descended  thence  and  filled  the  interiors  of  my 
mind,  and  illuminated  my  natural  ideas  concerning 
the  unity  and  trinity  of  God  ;  and  then  I  perceived 
that  the  ideas  which  I  had  originally  entertained 
on  this  subject,  and  which  were  merely  natural, 
were  separated  as  chaff  is  separated  from  the 
wheat  by  winnowing,  and  carried  away  as  by  a 
wind  to  the  northern  part  of  heaven,  and  there  dis- 
appeared. —  .4.  R.  961. 

Infinity  and  Eternity  of  God. 

19.  Men  cannot  but  confound  the  Divine  Infinity 
with  infinity  of  space ;  and  as  they  cannot  conceive 
of  the  infinity  of  space  as  being  other  than  a  mere 
nothing,  as  it  really  is,  they  disbelieve  the  Divine 


WRITINGS    OF    EMANUEL    SWEDENBOKG. 


17 


Infinity.  The  case  is  similar  in  respect  to  eter- 
nity, wliich  men  cannot  conceive  of  otherwise  than 
as  eternity  of  time,  it  being  presented  to  the  mind 
under  the  idea  of  time  with  tiiose  wlio  are  in  time. 
The  real  idea  of  the  Divine  Infinity  is  insinuated 
into  the  anf^els  by  this :  tliat  in  an  instant  they  arc 
present  nnder  tlie  Lord's  view,  without  any  inter- 
vention of  space  or  time,  oven  from  the  farthest 
extremity  of  the  universe.  Tlie  real  idea  of  the 
Divine  Eternity  is  insinuated  into  them  by  this  : 
that  thousands  of  years  do  not  appear  to  tliem  as 
time,  but  scarce  otherwise  than  as  if  they  h;id  only 
lived  a  miimte.  Both  ideas  are  insiiuiated  into 
them  by  this:  that  in  their  yow  they  have  to<felhcr 
things  past  and  future :  hence  they  have  no  solici- 
tude about  tilings  to  come,  nor  have  they  ever  any 
idea  of  death,  but  only  an  idea  of  life  :  thus  in  all 
their  now  there  is  the  Eternity  and  Infinity  of  the 
Lord.  — *'i.  C.  1382. 

Omnipotence  of  God. 

20.  The  omnipotence  of  God  shines  forth  from 
the  universe,  which  is  the  visible  heaven  and 
habitiiblo  orb,  wjiich  are  the  great  ■works  of  an 
omnipotent  Creator:  in  like  manner,  the  creation 
and  support  of  all  things  in  the  visible  heaven  and 
on  the  habitable  orb,  testify  that  they  are  from 
divine  omnipotence,  whilst  their  order  and  mutual 
resiHJct  to  ends,  from  first  to  last,  testify  that  they 
are  from  divine  wisdom.  The  omnipotence  of 
God  shines  forth,  also,  from  the  heaven  which  is 
above  or  within  our  visible  heaven,  and  from  the 
orb  there,  whicli  is  inhabited  by  angels,  as  onrs  is 
by  men ;  in  tluit  orb  are  stupendous  testimonies 
of  the  divine  omnipotence,  wliich,  as  having  been 
seen  by  me,  and  revealed  to  me,  it  is  allowed  to 
mention  ;  in  that  orb  are  all  the  men,  who  from 
the  first  creation  of  the  world  have  departed  out 
of  it,  who,  after  their  decease,  are  also  men  as  to 
form,  and  are  spirits  as  to  essence.  Spirits  are 
affections  which  are  of  love,  and,  thus,  also, 
thoughts  ;  spirits  of  heaven  affections  of  the  love 
of  good,  and  spirits  of  hell  affections  of  the  love 
of  evil :  the  good  affections,  which  are  angels, 
dwell  on  an  orb  which  is  called  heaven,  and  the 
evil  affections,  which  are  spirits  of  hell,  dwell  at  a 
depth  bene;ith  them:  the  orb  is  one,  but  divided  as 
into  expanses,  one  below  another:  the  e.xpanses 
are  six :  in  the  highest  dwell  the  angels  of  the 
third  heaven,  and  beneath  them  the  angels  of  the 
second  heaven,  nnd  beneath  these  the  angels  of 
the  first:  below  these  latter  dwell  the  spirits  of  the 
first  hell,  beneath  them  the  spirits  of  the  second 
hell,  and  beneath  these  the  spirits  of  the  third ;  all 
things  are  so  arranged  in  order,  that  the  evil  affec- 
tions, which  are  spirits  of  hell,  are  held  in  bonds 
by  the  good  affections,  which  are  angels  of  heaven  ; 
the  spirits  of  the  lowest  hell  by  the  angels  of  the 
highest  heaven,  the  spirits  of  the  middle  hell  by 
the  angels  of  the  middle  heaven,  and  the  spirits 
of  the  first  hell  by  the  angels  of  the  first  heaven  ; 
from  such  opposition  the  affections  are  held  in 
equilibrium,  as  in  the  scale  of  a  balance.  Such 
heavens  and  such  hells  are  innumerable,  distin- 
guished into  companies  and  societies  according  to 
the  genera  and  species  of  all  affections,  and  these 
latter  are  in  order  and  in  connection  according  to 
their  affinities  nearer  and  more  remote  :  as  it  is  in 
the  heavens,  so  in  the  hclb.  This  order  and  this 
connection  of  affections  is  known  to  the  Lord 
alone,  and  tiie  orderly  arrangement  of  so  many 
various  affections,  answering  to  the  number  of 
men  wiio  have  been  from  the  first  creation,  and 
who  sliall  be  hereafter,  is  of  infinite  wisdom,  and  at 
3 


the  same  time  of  infinite  power.  That  the  divine 
[)ower  is  infinite,  or  that  it  is  omnipotent,  is  very 
manifest  from  this  circumstance  in  the  otiier  world 
that  neither  the  angels  of  heaven  nor  the  devils  of 
iiell  have  tlie  least  portion  of  power  from  them- 
selves:  if  they  had  the  least  portion  heaven  would 
fill  to  pieces,  hell  would  become  a  chaos,  and 
every  man  would  perisii  with  thom. — Jl.  E.   ll.'JM. 

21.  That  tiie  Lord  has  infuiite  power,  may  ap- 
pear from  tliese  consideraticms;  tiiat  he  is  the  God 
of  lieaven  and  the  (iod  of  earth;  that  he  created 
tiie  universe,  full  of  so  many  innumerable  stars, 
which  are  suns,  consequently  so  many  worlds 
therein,  and  earths  in  the  worlds  ;  tliat  they  exceed 
several  hundred  thousand  in  number;  and  that  He 
alone  continually  preserves  and  sustains  the  same, 
inasmuch  as  lie  created  them  ;  likewise,  that  as 
he  created  the  natural  worlds,  so  also  he  created 
the  spiritual  worlds  above  thom,  and  perpetually 
fills  these  with  angels  and  spirits  to  the  number  of 
myriads  of  myriads;  and  that  he  has  hid  the  hells 
under  them,  which  are  also  as  many  in  number  as 
the  heavens ;  moreover,  that  he  alone  gives  life  to 
all  and  singular  the  things  which  are  in  the  worlds 
of  nature  and  in  the  Avorlds  above  nature  ;  and 
whereas  he  alot^e  gives  life,  that  no  angel,  spirit, 
or  man,  can  move  a  hand  or  foot,  except,  from 
Ilim  ;  the  quality  of  the  infinite  power  of  the  Lord 
is  especially  evident  from  this  'consideration,  that 
He  alone  receives  all  who  come  from  so  many 
earths  into  the  spiritual  worlds,  who  are  some  myr- 
iads from  our  earth  every  week,  and  consequently 
so  many  myriads  from  so  many  thousand  eartfis  in 
the  universe,  and  not  only  receives,  but  also  leads 
by  a  thousand  arcana  of  divine  wisdom,  every  one 
to  the  place  of  his  life,  the  faithful  to  their  places 
in  the  heavens,  and  the  uiifiiithful  to  their  places 
in  the  hells,  and  that  He  every  where  rules  the 
thoughts,  intentions,  and  wills,  of  all,  singularly 
as  well  as  universally,  and  causes  all  and  every 
one  in  the  heavens  to  enjoy  their  felicity,  and  all 
and  every  one  in  the  hells  to  be  held  in  their 
bonds,  insomuch  that  not  one  of  them  can  lift  up  a 
hand,  much  less  rise  out,  to  the  injury  of  any  an- 
gel ;  also  that  all  are  thus  held  in  order,  and  in 
bonds,  howsoever  the  heavens  and  the  hells  rnay 
be  multiplied,  to  eternity  :  these  and  several  other 
things,  which  by  reason  of  their  abundance  cannot 
be  enumerated,  would  not  be  possible  unless  the 
Lord  had  infinite  power.  —  Jl.  E.  72G. 

Omnipotence  according  to  Order. 

22.  God  is  omnipotent,  because  He  has  all 
power  from  Himself,  and  all  others  from  Him.  His 
power  and  will  are  one ;  and  because  he  wills 
nothing  but  what  is  good,  therefore  He  can  do 
nothing  but  what  is  good.  In  tlie  spiritual  world, 
no  one  can  do  any  thing  contrary  to  his  own  will; 
this  they  derive  there  from  God,  whose  power  and 
will  are  one.  God  also  is  Good  itself;  wherefore, 
whilst  he  does  good.  He  is  in  Himself,  and  he 
cannot  go  out  of  himself.  Thence  it  appears,  that 
his  omnipotence  proceeds  and  operates  within  the 
sphere  of  the  extension  of  good,  which  is  infinite ; 
for  this  sphere,  from  the  inmost,  fills  the  universe 
and  all  and  every  thing  there  ;  and  from  the  in- 
most, governs  those  tilings  which  are  without,  as 
far  as  they  conjoin  themselves  according  to  their 
orders;  and  if  they  do  not  conjoin  themselves,  still 
it  sustains  tiiem,  and  with  all  effort  labors  to  b'ing 
thom  into  order,  according  to  the  universal  order 
in  which  God  is  in  his  omnipotence;  and  if  tins  is 
not  effected,  they  are  cast  out  from  Him,  wiicre 
nevertheless.  He  sustains    thom  from  the  inmost 


18 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


From  this  it  is  evident,  tliat  the  Divine  Omnipo- 
tence can  by  no  means  ^o  out  from  itself  to  the 
contact  of  any  thintr  evil,  nor  promote  it  from 
itself,  for  evil  turns  itself  away  ;  thence  it  is,  that 
evil  is  entirely  separated  from  Him,  and  cast  into 
hell,  between  which  and  heaven,  wjiere  He  is,  there 
is  a  great  gulf.  From  these  i'ew  things  it  may  be 
seen  how  delirious  tliey  are,  who  think,  and  more  so 
who  believe,  and  still  more  so  wjio  teach,  that  God 
can  condemn  any  one,  curse  any  one,  cast  any  one 
into  hell,  predestinate  the  soul  of  any  one  to  eternal 
deatli,  avenge  injuries,  be  angry,  or  punish.  He 
cannot  even  turn  away  his  face  from  any  one,  or 
look  at  him  with  a  stern  countenance  ;  these  and 
similar  things  are  contrary  tohis  essence,  and  what 
is  contrary  to  this  is  contrary  to  Himself.  —  T.  C. 
R.  56. 

23.  As  to  what  concerns  the  divine  omnipotence, 
it  does  not  involve  any  power  of  acting  contrary  to 
order,  but  it  involves  all  power  of  acting  according 
to  order,  for  all  order  is  from  the  Lord ;  hence  it 
follows,  that  no  one  has  any  power  of  acting  ac- 
cording to  order,  except  from  Him  who  is  the 
source  of  order  ;  hence  also  it  may  appear  tlint  it 
is  of  the  divine  omnipotence  to  lead  man  according 
to  order,  and  this  every  moment  from  the  begin- 
ning of  his  life  even  to  eternity,  and  this  according 
to  the  laws  of  order,  which  are  innumerable  and 
ineffable  in  number  ;  it  is  to  be  observed,  however, 
that  tills  can  only  take  place  in  proportion  as  man 
suffers  himself  to  be  led,  that  is,  in  jiroportion  as  he 
does  not  Avill  to  be  led  of  himself,  for  in  propor- 
tion as  he  wills  this,  he  is  carried  away  contrary  to 
order;  and  whereas  it  is  of  the  divine  omnipotence 
to  lead  man  who  wills  to  be  led,  according  to 
order,  consequently  not  any  one  contrary  to  order, 
therefore  it  is  not  of  the  divine  omnipotence  to 
lead  any  one  to  heaven  who  wills  to  lead  himself, 
because  it  is  a  law  of  order,  that  what  man  acts, 
he  should  act  from  rationality  and  from  liberty, 
inasmuch  as  that  which  is  received  in  rationality, 
and  acted  from  liberty,  remains  with  man,  and  is 
appropriated  to  him  as  his  own,  but  not  that  which 
is  not  received  in  rationality  and  acted  from 
liberty  ;  hence  it  miy  appear  that  it  is  not  of  the 
divine  onmipolence  to  save  those  who  do  not  will 
to  be  led  according  to  order,  for  to  be  led  accord- 
ing to  order  is  to  be  led  according  to  the  laws  of 
order,  and  the  laws  of  order  arc  the  precepts  of 
doctrine  and  of  life  from  the  Word  ;  wherefore  to 
lead  man  according  to  these,  who  wills  to  be  led, 
every  moment  and  continually  to  eternity,  is  of  the 
divine  omnipotence  ;  for  in  every  moment  there 
are  infinite  things  to  be  seen,  infinite  things  to  be 
removed,  and  inffnite  things  to  be  insinuated,  in 
order  that  man  may  be  withheld  from  evils,  and 
held  in  goods,  and  this  continually  in  a  wonderful 
connection,  according  to  order.  —  ^fJ.  E.  ()89. 

Omniscience  of  God. 

24.  That  God  perceives,  sees,  and  knows  all 
things,  even  to  the  most  minute,  which  are  done 
according  to  order,  is,  because  order  is  universal 
from  all  the  several  parts ;  for  the  several  parts, 
taken  together,  are  called  a  universal,  as  the  par- 
ticulars are  called  a  s^enej-al ;  and  a  universal,  toge- 
ther with  all  its  several  parts,  is  a  work  cohering  as 
one,  so  that  one  part  cannot  be  touched  and  affected, 
without  communicating  to  the  rest  some  sensible 
perception  of  it.  It  is  from  this  quality  of  order  in 
the  universe,  that  there  is  something  similar  in  all 
created  things  in  the  universe  ;  but  this  will  be 
illustrated  by  comparisons  taken  from  visible 
things.      In    the    whole   man,   there   are   general 


things  and  particular  things,  and  the  general  in- 
clude the  particular  th(!rein,  and  unite  themselves 
together  by  such  a  connection,  that  one  depends 
upon  another :  this  is  done  by  this,  that  there  is  a 
general  covering  about  every  member  there,  and 
that  this  insinuates  itself  into  every  part  therein, 
so  that  they  make  one  in  every  office  and  use.  Fer 
example,  the  covering  of  every  muscle  enters  into 
every  moving  fibre,  and  from  itself  clothes  them  ; 
in  like  manner,  the  coverings  of  the  liver,  the  pan- 
creas, and  the  spleen  enter  into  all  the  particular 
parts  which  are  within  ;  in  like  manner  the  cover- 
ing of  the  lungs,  which  is  called  the  pleunt,  into 
the  interior  parts  of  the  lungs  ;  and  in  like  manner 
the  pericardium,  into  all  and  every  part  of  the 
heart ;  and,  generally,  the  peritonseum  by  anasto- 
moses, with  the  coverings  of  all  the  viscera ,  in 
like  manner  the  meninges  of  the  brain  ;  these,  by 
threads  emitted  from  them,  enter  into  all  the 
glands  below  them,  and,  through  these,  into  all 
the  fibres,  and,  through  these,  into  all  parts  of  the 
body ;  thence  it  is,  that  the  head,  from  the  brains, 
governs  all  and  every  thing  subject  to  itself. 
These  things  are  adduced  merely  lor  the  purpose 
that,  from  visible  things,  some  idea  may  be  formed, 
how  God  perceives,  sees,  and  knows  all  things, 
even  to  the  most  minute,  which  are  done  accord- 
ing to  order. 

25.  That  God,  from  those  things  which  are  ac- 
cording to  order,  perceives,  sees,  and  knows  all 
and  every  thing,  even  to  the  most  minute,  which  is 
done  contrary  to  order,  is,  because  God  does  not 
hold  man  in  evil,  but  withholds  him  from  evil ;  thus 
he  does  not  lead  him,  but  strives  with  him.  From 
that  perpetual  striving,  strugglinsr,  resistance,  re- 
pugnance, and  reaction  of  the  evil  and  the  false, 
against  his  good  and  truth,  thus  against  Himself, 
He  perceives  both  their  quantity  and  quality.  This 
follows  from  the  omnipresence  of  God,  in  all  and 
every  part  of  his  order,  and,  at  the  same  time, 
from  his  perfect  knowledge  of  all  and  every  thing 
there  ;  comparatively,  as  he  who  has  an  ear  for 
music  and  harmony,  accurately  notices  every  dis- 
cordant and  unharmonious  sound,  as  soon  as  it 
enters.  — r.  C.  i?.  60,  61. 

Omnipresence  of  God. 

26.  The  divine  omnipresence  may  be  illustrated 
by  the  wonderful  presence  of  angels  and  spirits  in 
the  spiritual  world.  In  this  world,  because  there 
is  no  space,  but  only  an  appearance  of  space,  an 
angel  or  a  spirit  may,  in  a  moment,  become 
present  to  another,  provided  he  comes  into  a  simi- 
lar affection  of  love,  and  thence  thought,  for  these 
two  make  the  appearance  of  space.  That  such  is 
the  presence  of  all  there,  was  manifest  to  me  from 
this,  that  I  could  see  Africans  and  Indians  there 
very  near  me,  although  they  are  so  many  miles 
distant  upon  earth ;  nay,  that  I  could  become 
present  to  those  who  are  in  other  planets  of  this 
system,  and  also  to  those  who  are  in  the  planets  in 
other  systems,  out  of  this  solar  system.  By  virtue 
of  this  presence,  not  of  place,  but  of  the  appear 
ance  of  place,  I  have  conversed  with  apostles, 
deceased  popes,  emperors,  and  kings ;  with  the 
founders  of  the  present  church,  Luther,  Calvin, 
and  Melancthon ;  and  with  others  from  distant 
countries.  Since  such  is  the  presence  of  angels 
and  spirits,  what  limits  can  be  set  to  the  Divine 
presence  in  the  universe,  which  is  infinite  !  The 
reason  that  angels  and  spirits  have  such  presence, 
is.  because  everj'  affection  of  love,  and  thence 
every  thought  of  the  understanding,  is  in  space 
without  space,  and  in  time  without  time  ;  for  any 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


19 


one  can  think  of  a  brother,  relation,  or  friend  in 
the  Indies,  and  then  Iiave  him,  as  it  were,  present 
to  him  ;  in  hke  manner,  he  may  he  atfeeted  with 
their  love  by  recollection.  By  these  tliinnr-s,  be- 
canse  they  are  familiar  to  every  one,  the  divine 
omnipresence  may.  in  some  degree,  be  illustrated ; 
and  also  by  human  thoughts,  as,  when  any  one 
recalls  to  his  remembrance  what  he  has  seen  upon 
a  journey  in  various  places,  he  is,  as  it  were, 
present  at  those  places.  Nay,  the  sight  of  the 
bodj  emulates  that  same  presence  ;  the  eye  does 
not  perceive  distances,  except  by  intermediate  ob- 
jects, which,  as  it  were,  measure  them.  The  sun 
itself  would  be  near  the  eye,  nay,  in  the  eye,  unless 
intermediate  objects  discov-red  that  it  is  so  distant : 
that  it  is  so,  writers  on  optics  have  also  observed 
in  their  books.  Such  presence  has  each  sight  of 
man,  both  intelh  ctual  and  corporeal,  because  his 
spirit  sees  through  his  eyes  ;  but  no  beast  has 
sunilar  presence,  because  they  have  not  any  spirit- 
ual sight.  From  these  things,  it  is  evident  that 
God  IS  omnipresent,  from  the  firsts  to  the  lasts  of 
his  order.  —  T.  C.  R.  64. 

God  is  very  Man. 

27.  In  all  the  heavens  there  is  no  other  idea  of 


(jod  rhfiii  that  ot  Man:  the  reason  is,  because 
jjic!l.V^.'!i  in  iWii  wiiolo,  and  in  part,  is  in  form  as  a 
7nan,  and  the  i>U  lllu,  wliicii  is   iviili — the  angcla. 


3eeds  accord- 


constltlU'JM  liuuv'L'll ;  ;incl  thougnt  proct 
ing  to  tlie  torm  ot  iieaven ;  wiicrcfurc  it  is  impo~ 
g^ible  i'or  tlie  angels  to  think  of  God  otherwise : 
hence  iTl^  that  All  thoSS  in  the  world  who  are  in 
conjunction  with  heaven,  think  in  like  manner  of 
God,  when  they  think  inwardly  in  themselves,  or 
in  their  spirit.  Since  God  is  Man,  all  angels  and 
all  spirits  are  men  in  a  perfect  form:  this  is  a  con- 
sequence of  the  form  of  heaven,  wiych  in  its  great- 
est and  least  parts  is  like  itself. -^That  men  were 
created  after  the  image  and  likeness  of  God,  is 
known  from  Genesis  i.  20,  27  ;  also  that  God  was 
seen  as  Man  by  Abraham  and  others.  The  an- 
cients, from  the  wise  to  the  simple,  thought  no 
otherwise  of  God  than  as  of  Man,  and  at  length, 
when  they  began  to  worship  a  plurality  of  gods,  as 
at  Athens  and  Rome,  they  worshipped  them  all  as 
nien^  What  has  been  said  may  be  illustrated  by 
the  following  extractffrom  a  small  treatise  pub- 
lished sometime  ago  :  '' The  Gentiles,  particularly 
the  Africans,  who  acknowledge  and  worship  one 
God,  the  Creator  of  the  universe,  entertain  an  idea 
of  God  as  of  Man,  and  say  that  no  one  can  iiave  any 
other  idea  of  God!  \Vhen  they  liear  that  many 
form  an  idea  of  God  as  of  a  little  cloud  in  the 
midst  of  the  universe,  tliey  ask  wlicre  such  are ; 
and  when  it  is  said  that  there  are  such  among 
Christians,  they  deny  that  it  is  possible  ;  but  in 
reply  it  is  sliown,  that  some  Christians  conceive 
such  an  idea  from  this  circumstance,  that  God  in 
the  Word  is  called  a  spirit,  and  of  a  spirit  they 
think  no  otherwise  than  as  of  a  thin  cloud,  not 
knowing  that  every  spirit  and  every  angel  is  a 
man.  i  Nevertheless,  examination  was  made, 
whetHcr  their  spiritual  idea  was  similar  to  tiieir 
n;iturtil  idea,  and  it  was  found  that  with  those  who 
interiorly  acknowledge  the  Lord  as  the  God  of 
heaven  and  earth  it  was  not  similar.  1  heard  a 
certain  presbyter  of  the  Christians  say,  that  no 
one  can  have  any  idea  of  a  Divine  Humanity  ;  and 
I  saw  hiin  carried  about  to  various  nations,  suc- 
cessively to  sucii  as  were  more  and  more  interior, 
and  from  them  to  their  heavens,  and  lastly  to  the 
Chrslian  heaven,  and  every  where  there  was  a 
communication  of  their  interior  perception  of  God; 


I  and  he  obser\'ed   that  they  had  no  other  idea  of 

I  God  tiian  the  idea  of  Man,  which  is  the  same  with 

the  idea  of  a  Divine  Humanity." — D.  L.  W.  II. 

28.  Some,  in  the  Christian  world,  have  formed  to 
themselves  an  idea  of  (Jod  as  of  some  universal 
principle  ;  some,  as  of  nature,  in  her  inmost  princi- 
ple ;  some,  as  of  a  cloud  in  some  space  of  ether; 
some,  as  a  bright  ray  of  light ;  and  some,  no  idea 
at  all;  whilst  few  have  formed  an  idea  of  God  as 
of  Man,  when  yet  God  is  Man.  Several  causes 
have  operated  to  excite  such  ideas  of  God  in 
Christians  :  the  first  is,  because  from  their  doctrine 
they  believe  in  three  divine  persons  distinct  from 
eacii  other,  in  the  Father  as  an  invisible  God,  in 
the  Lord  also,  but  as  to  His  Human  [principle]  not 
God.  The  second  is,  that  they  believe  God  to  be 
a  spirit,  and  they  conceive  of  a  spirit  as  of  wind, 
as  of  air  or  ether,  when  yet  every  spirit  is  a  man. 
The  third  is,  that  ('hristians,  in  consequence  of 
their  faith  alone  without  life,  have  been  rendered 
worldly,  and  from  self-love  corporeal,  and  the 
worldly  and  corporeal  man  does  not  see  God  ex- 
cept from  space,  thus  as  the  inmost  principle  in 
the  universe,  consequently  as  extended,  when  yet 
God  is  not  to  be  seen  from  space,  for  there  is  no 
sgace  in  the  spiritual  world,  space  in  that  world 
"bej^ng  only  in  appearance  grounded  on  what  is  like 
it.  Every  sensual  man  sees  God  in  like  manner,  J^- 
becaiiso  he  thinks  little  above  speech,  and  the 
thou  gilt  of  speech  says  to  itself,  "  What  the  eye 
sees 7md  the  hand  touches,  this  I  know  is,"  and  all 
other  things  it  dissipates,  as  if  they  were  only 
things  to  be  talked  of.  These  are  the  causes  why 
in  the  Christian  world  there  is  no  idea  of  God  as 
Man.     That  there  is  no  such  idea,  yea,  that  there 

is  a  repugnance  to  it,  you  may  know  from  examin- 
ing yourself,  and  thinking  of  the  Divine  Human 
[principle],  when  yet  the  Human  [principle]  of 
the  Lord  is  divine.  Nevertheless,  the  above  ideas 
of  God  do  not  appertain  so  much  to  the  simple  as 
the  intelligent,  for  many  of  the  latter  are  blinded 
by  the  conceit  of  their  own  intelligence,  and  arc 
hence  infatuated  by  science,  according  to  the 
Lord's  words  (Matthew  xi.  2.');  xiii.  13,  14,  1.5). 
But  let  them  know,  that  all  who  see  God  as  man, 
see  Him  from  the  Lord,  the  rest  from  themselves  ; 
and  they  who  see  from  themselves  do  not  see. — 
A.E.  1114. 

29.  Inasmuch  as  the  idea  of  God  as  Man  is 
implanted  in  every  one,  therefore  several  people 
and  nations  have  worshipped  gods  who  either  were 
men  or  were  seen  by  them  as  men  ;  as  in  Greece, 
Italy,  and  some  kingdoms  under  their  power,  they 
worshipped  Saturn,  Jupiter,  Neptune,  Pluto,  Apollo, 
Mercury,  Juno,  Minerva,  Diana,  Venus  and  her 
boy,  and  others,  and  ascribed  to  them  the  govern- 
ment of  the  universe.  The  reason  why  they  dis- 
tinguished the  Divinity  into  so  many  persons,  was, 
because  it  was  from  a  principle  implanted  in  them, 
that  they  saw  God  as  Man,  and  therefore  they 
saw  all  the  attributes,  properties,  and  qualities  of 
God,  and  thence,  also,  the  virtues,  affections,  incli- 
nations, and  sciences,  as  persons.  It  was,  also, 
from  an  implanted  principle  that  the  inhabitants  of 
the  lands  round  about  Canaan,  and  likewise  of  tlie 
regions  within  it,  worshipped  Baalim,  Astoroth, 
Beelzebub,  Chemosh,  Milcom,  Molech,  and  others, 
several  of  whom  had  lived  as  men.  It  is,  also, 
from  an  implanted  principle,  that,  at  this  day,  in 
Geiiuio  Christendom,  saints  are  worshipped  as  gods, 
that  the  knees  are  bended  before  their  idols,  that 
they  are  kissed,  that  the  head  is  made  bare  for 
thein  in  the  ways  where  they  are  exposed,  and 
that  their  sepulchres  are  adored  ;  yea,  even  in  the 


20 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


presence  of  the  pope,  the  shoes  of  whose  feet,  and, 
in  some  cases,  his  footsteps,  are  eag^erly  saluted  ; 
and  he  would  havn  been  saluted  as  a  god,  if  re- 
lipfion  Ind  allowed  it.  These  and  several  other  par- 
ticulars are  from  an  implanted  principle,  inclining 
men  to  worship  a  god  whom  they  see,  and  not  any 
thing  aerial,  for  this  latter  is  smoke  to  them.  But 
the  idea  of  God  as  Man,  flowing  in  out  of  heaven, 
is  perverted  with  many,  insomucii,  that  either  a  man 
of  the  world,  or  an  idol,  is  worshipped  instead  of 
God;  comparatively,  as  the  bright  light  of  the  sun 
is  turned  into  colors  not  beautiful,  and  his  summer 
heat  into  fetid  odors,  according  to  the  objects  into 
which  they  fall.  But  that  the  idea  of  God  is  made 
an  idea  of  a  little  cloud,  of  a  mist,  or  of  the  inmost 
principles  of  nature,  is  from  the  causes  above  ad- 
duced, and  has  place  amongst  Christians,  but 
rarely  amongst  other  nations  who  enjoy  any  light 
of  reason,  as  amongst  the  Africans  and  several 
others.  — .3.1:.  1118. 

30.  That  God  is  Man,  and  that  the  Lord  is  that 


.Mni],'^  manifest  from  all  thino-s  \vh\ch   nrp  ill   tKo 


(|mvon-^,  finrl  wliirli  nre  be^onth    thn   heavens^ [n 


the   heavens,   all  thing's  winch  preceded   i'rcnk   ■l/e 


Lprd,  m  the  greatest  an-]  in  thp  Ipn^t  [pnrtg]^  aro 


the  Divine  Itself  appeared,  it  appeared  aja  Divine 
'Man,  for  the  Divino  passing  through  heay"fi  is  a 

[tjyinp    Vl^n  •thn   i-o-.gr.r»   ig^   hofanao  lion-P,^    [a  the 

Grand  Alan,  as  has  been  shown  at  the  close  of 
"several  cKapters.  From  these  considerations  it  is 
evident,  what  is  the  quality  of  the  intelligent  ones 
of  the  world,  and  what  is  the  quality  of  the  intelli- 
gent ones  of  heaven,  namely,  that  the  intelligent 
ones  of  the  world  remove  from  themselves  the  idea 
of  the  human,  whence  it  is  that  between  their 
minds  and  the  Divine  there  is  no  mediation,  in 
consequence  ■v^hereof  they  have  thick  darkness ; 
whereas  the  intelligent  ones  of  heaven  have  an 
idea  of  the  Divine  in  the  Hnman,  thus  the  Lord  is 
to  them  mediation,  and  hence  their  minds  have 
light.  — A.  C.  8705. 

Sec.  2.  —  The  Creation  of  the  Universe. 

The  Universe  created  from  God,  not  from 
Nothinsf. 


^either  in  a  human  form,  or  have  reference  tn  the  |      r!",  yirnry   nn"   -"'hn   tlli'iks  from   clear  reason, 
liiiman   torm  ;  the  universal  heaven  is  in  a  human 
furiii,  eVt^iV  sutiLty  uf  heaven  ii^  iu  a  humaH  foim, 


Uvc'T  arigel  is  a  human  form,  and,  likewise,  o^iciy 

sprnt  beneath  rne' helivens  :  !iiid   JL  1ms  been  ro   |  and  to  make  any  thing  out  of  nothing,  is  a  contra- 


•-T^aled7  that  all  things,  both  least  and  greatest, 
■\\hich  proceed  immediately  from  the  Lord,  are  in 
that  form,  jnr  what  prnrrnd''  fr^m  God  is  a  respm- 
blance  of  Him.     Hence  it  is,  that  it  is  said  ot  tne 

'  man  Adam^a^nd  Eve,  that  they  were  "  created  into 
the  image  and  likeness  of  God"  (Gen.  i.  26,  27). 
Hence,  also,  it  is,  that  the  angels  in  the  heavens, 
inasmuch  as  they  are  recipients  of  the  Divine 
[principle]  which  proceeds  from  the  Lord,  are  men 
of  astonishing  beauty,  whereas  spirits  in  the  hells, 
because  they  do  not  receive  the  Divine  [principle] 
which  proceeds  from  the  Lord,  are  devils,  who,  in 
the  light  of  heaven,  do  not  appear  as  men,  but  as 
monsters.  From  this  consideration  it  is,  that  every 
one  in  the  spiritual  world  is  kuown  from  his  human 
form,  as  to  the  degree  in  which  he  partakes  of  the 
Divine  [principle]   proceeding  from  the  Lord.  — 

.i.  E.  1 J 11). 

:^1 1  Tf— imr  nnn   wifbont   the  idea  of  a  Divine 


Man,  thinks  of  thp  Djvinp  Hin-|cn|f  ho  thinl\'°  livl2_ 
' terminnt"ly,  and  nn  indnterminnt£_idea  is  no  idea; 


visible  universe  without  an  end,  or  with  an  end  in 
what  is  obscure,  which  idea  conjoins  itself  with  the 
idea  of  the  worshippers  of  nature ;  it  also  falls  into 
nature,  and  so  becomes  no  idea ;  hence  it  is  evi- 
dent that  there  would  not  be  any  conjunction  with 
the  Divine  by  faith  nor  by  love.  All  conjunction 
requires  an  object,  and  the  conjunction  etiected  is 
according  to  the  quality  of  the  object ;  hence  it  is 
that  the  Lord,  as  to  the  Divine  Human,  is  called  a 
mediator  and  intercessor,  but  mediates  and  inter- 
cedes with  Himself.  That  the  Divine  Itself  can- 
not be  apprehended  by  any  idea,  is  manifest  from 
the  Lord's  words  in  John,  "  No  one  hath  seen 
(jod  at  any  time,  the  only-begotten  Son,  who  is  in 
the  bosom  of  the  Father,  He  hath  brought  Him 
forth  to  view,"  i.  18  ;  and  again,  "  Ye  have  neither 
heard  the  voice  of  the  Father  at  any  time,  nor  seen 
His  appearance,"  v.  37.  Nevertheless,  what  is 
remarkable,  all  who  think  from  themselves,  or  from 
the  l^?sh  concerning  God,  think  of  Him  indeter- 
uinately,   that  is,  witliout  any  determinate   idea 


selves,  nor  from  the  flesh,  but  from  the  spirit,  think 
of  Him  determinately,  that  is,  present  to  themselves 
an  idea  of  the  Divine  under  a  human  appearance : 
so  the  angels  in  heaven  think  of  the  Divine,  and 
°ff  j^liQ  ■■.■it><:>^n^i"nt''  thought,  t"  "'h'"'m  il^^i,  wbpf) 


'^^^^^^int  the  univnrnr  \i  not  nr-t-pfj  f^m  nnfJtTj^rr^ 
Because  He  sees  that  it  is  impossible  for  any  thing 
to  be  made  out  of  nothinsf :  for  nothing  is  nothing, 


diction,  and  a  contradiction  is  contrary  to  the  light 
of  truth,  which  is  from  the  divine  wisdom ;  and 
whatever  is  not  from  the  divine  wisdom,  is  not  from 
the  divine  omnipotence.  Every  one  who  thinks 
from  clear  reason,  sees  also,  that  all  things  were 
created  out  of  a  substance,  which  is  substance  in 
itself,  for  this  is  the  real  esse,  from  which  all  things 
that  are,  can  exist:  and  as  God  alone  is  substance 
m  JtseK  an(i4hLULi''1liL  resJ  esse,  it  is  evident  that 
TIui-.exiQtenoc  -of"  Things  is  frOin-aQ^other  source. 
Many  have  seen  this,  for  reason  gives  to  see  it ; 
but  they  durst  not  confirm  it,  fearing  that  thereby, 
they  might  come  to  think,  that  the  created  univei-se 
is  God,  because  it  is  from  God,  or  that  nature  exists 
from  itself,  and  thus  that  its  inmost  is  what  is 
called  God.  Hence,  although  many  have  seen, 
that  the  existence  of  all  things  is  from  no  other 
source  than  from  God  and  His  esse,  nevertheless, 
tliey  durst  not  proceed  beyond  the  first  thought  on 


t|ie  subject,  lest  they  should  entangle  their  under- 

standings  in  a  Gordian  knot,  as  it  is  called,  from 

or  he  conceives  an  idea  of  the  Divine  from  the'l'whence  thev  mio-ht  not  aflerwards  be  able  to  extri- 


cate them.  The  reason  why  they  might  not  have 
been  able  to  extricate  their  understandings,  is,  be- 
cause they  thought  of  God,  and  of  the  creation  of 
the  universe  by  God,  from  time  and  space,  which 
are  proper  to  nature  ;  and  no  one  can  perceive 
God  and  the  creation  of  the  universe  from  nature, 
but  every  one  whose  understanding  is  in  any  de- 
gree of  interior  light,  may  perceive  nature  and  its 
creation  from  God.  because  God  is  not  in  time  and 
space.  — Z).  L.  /r.  283. 

Creation  by  two  Suns. 

33.  There  are  two  suus^y  v/hich  all   things 


world,  and  the  sun  of  the  natural  world  ;  ,^11  tbinirg 
were  createdfrom  the  LordbjL-tba  sun  of_thn 
spiritual  world,  but  iioL  bvTTie  sun  of  the  natural 
latter  is  far  below  the  former,  and  in 


a  mean  distance  :  the  spiritual  world  is  above  it, 
and  the  natural  world  is  beneath  it ;  and  the  sun  of 
the  natural  world  was  created  to  act  as  a  medium 
'vhereas  they  who  think  of  God  not  from  them-  i  or  substitute.  —  D.  L.  W.  153. 


WRITINGS    OF    EMANUEL    SWEDENBOKG. 


21 


34.  The  reason  why  there  is  one  sun  of  the 
spiritual  world  and  another  sun  of  the  natural 
world,  is  because  those  worlds  are  altogether  dis- 
tinct ;  and  a  world  derives  its  origin  from  its  sun  ; 
for  a  world  in  which  all  things  are  spiritual  cannot 
originate  from  a  sun  all  things  from  which  are 
natural,  for  tlius  influx  would  be  pliysical,  wliich 
nevertheless  is  contrary  to  order.  That  the  world 
existed  from  the  sun,  nnd  not  iv'ce  i^ersn,  is  manifest 
from  an  effect  of  this  cause,  viz.,  that  the  world  in 
all  and  each  of  its  parts  subsists  by  means  of  tiie 
sun,  and  subsistence  demonstrates  existence,  where- 
fore it  is  said  that  subsistence  is  perpetual  exist- 
ence ;  from  whence  it  is  evident,  that  if  the  sun 
were  removed,  its  world  would  fall  into  chaos,  and 
this  chaos  into  nothing.  That  in  tlic  spiritual  world 
there  is  a  different  sun  from  tliat  in  the  natural 
world,  I  can  testify,  for  I  have  seen  it:  it  appears 
6ery  like  our  sun,  nearly  of  a  similar  magnitude, 
and  is  at  a  distance  from  the  angels  as  our  sun  is 
from  men ;  but  it  does  not  rise  nor  set,  but  stands 
immovable  in  a  middle  altitude  between  the  zenith 
and  the  horizon,  whence  the  angels  have  perpetual 
light  and  peqjetual  spring.  The  man  of  reason, 
who  knows  nothing  concerning  the  sun  of  the 
spiritual  world,  easily  becomes  delirious  in  his  idea 
concerning  the  creation  of  the  universe,  which, 
when  he  deeply  considers  it,  ho  perceives  no  other- 
wise than  as  being  from  nature :  and  as  the  origin 
of  nature  is  tlie  sun,  no  otherwise  than  as  being 
from  its  sun  as  a  creator.  —  /.  S.  B.  4. 

35.  Spiritual  things  cannot  proceed  from  any 
other  source  than  from  love,  and  love  cannot  ])ro- 
cced  from  any  other  source  than  from  Jehovah 
God,  wlio  is  love  itself;  wherefore  the  sun  of  the 
spiritual  world,  from  which  all  spiritual  tilings  issue 
as  from  their  fountain,  is  pure  love,  proceeding 
from  Jehovah  God,  who  is  in  the  midst  of  it:  that 
su)i  itself  is  not  God,  but  is  from  God,  and  is  the 
proximate  sphere  about  him  from  him.  Through 
this  sun  the  universe  was  created  by  Jehovah  God  : 
by  the  universe  all  the  worlds  in  one  complex  are 
understood,  which  are  as  many  as  the  stars  in  the 
expanse  of  our  heaven.  That  creation  was  effected 
through  that  sun,  which  is  pure  love,  thus  by 
Jehovah  God,  is  because  love  is  the  very  esse  of 
lil  »  and  wisdom  is  the  existere  of  life  thence 
der..  ,ed,  and  all  things  were  created  from  love  by 
wisdom.  This  is  understood  by  these  words  in 
John,  "  The  Word  was  with  God,  and  God  was 
the  Word  ;  all  things  were  made  by  him,  and 
without  him  nothing  was  made  which  was  made  ; 
and  the  world  was  made  by  him,"  i.  1,  3,  10.  The 
Word  here  is  the  divine  truth,  thus  likewise  the 
divine  wisdom ;  wherefore  also  the  Word  is  called 
the  light  which  illumines  every  man,  ver.  i),  in  like 
manner  as  divine  wisdom  illumines  by  divine  truth. 
.  •  .  As  God  is  one,  so  also  the  spiritual  sun  is 
one  ;  for  the  extension  of  space  is  not  predicable  of 
spiritual  things,  which  are  the  derivations  of  that 
sun ;  and  essence  and  existence  without  space  is 
every  where  in  space  without  space :  thus  the  divine 
love  is  from  the  beginning  of  the  universe  to  all  its 
boundaries,  —  /.  6'.  B.  5. 

30.  The  sun  of  the  natural  world  is  pure  fire, 
and  therefore  dead,  and  since  nature  derives  its 
origin  from  that  sun,  it  is  also  dead 
itself  cannot  in  the  least  be  ascribed  to  the  sun  o 
the  natural  world,  but  all  to  the  sun  of  the  spiritual 
world,  because  the  sun  of  the  natural  world  is 
wholly  dead,  but  the  sun  of  the  spiritual  world  is 
alive,  being  the  first  proceeding  of  the  divine  love 
and  the  divine  wisdom  ;  and  what  is  dead  does  not 
act  from  itself,   but  is  acted  on ;  wherefore   to 


ascribe  to  it  any  thing  of  creation,  would  be  like 
ascribing  to  the  instrument,  with  which  the  hand 
of  the  artificer  operates,  the  work  of  the  artificer. 
The  sun  of  the  natural  world  is  pure  fire,  from 
which  all  life  is  abstrac.fod  ;  but  the  sun  of  the 
spiritual  world  is  fire  coniaining  divine  life.  The 
idea  of  the  angels  concerning  the  fire  of  the  sun  of 
the  natural  world,  and  the  fire  of  the  sun  of  the 
s]iiritual  world,  is  this  ;  that  the  divine  life  is  m- 
tcrnally  in  tin'  tire  of  the  sun  of  the  spiritual  world, 
but  trtenially  in  the  fire  of  the  sun  of  tlie  natural 
world.  From  this  it  may  be  seen  that  tiie  actuality 
of  the  siu)  of  the  natural  world,  is  not  from  itself, 
but  from  the  living  power  })roceeding  from  the  sun 
of  the  spiritual  world  ;  wherefore,  if  the  living 
power  of  the  latter  sun  were  withdrawn  or  tjiken 
away,  the  former  sun  would  perish.  Hence  it  is, 
that  the  worshif)  of  the  sun  is  the  lowest  of  all 
kinds  of  worship  of  a  God;  and  therefore  in  the 
Word,  it  is  called  an  abomination. 

37.  Since  the  sun  of  the  natural  world  is  pure 
fire,  and  for  that  reason  dead,  therefore,  the  heat 
thence  proceeding,  is  dead  heat,  and  the  light 
thence  proceeding,  dead  light.  By  parity  of  rea- 
soning, the  atmospheres,  —  the  ether  and  the  air, 
—  which  receive  and  conmiunicate  the  heat  and 
light  of  that  sun,  are  dead  ;  and  being  dead,  all  and 
singular  the  things  of  the  world,  which  is  subject 
to  them,  and  is  called  earth,  are  dead.  Neverthe- 
less, all  and  singular  these  things  are  surrounded 
by  spiritual  things,  which  proceed  and  flow  from 
the  sun  of  the  spiritual  world  ;  and  unless  they 
were  thus  surrounded,  the  earths  could  not  have 
been  actuated,  and  made  capable  of  producing 
forms  of  uses,  that  is,  vegetables  or  forms  of  life, 
t/iat  is,  animals  ;  or  of  furnishing  a  supply  of  ma- 
terials for  the  existence  an<l  subsistence  of  man. 

38.  Now  since  nature  begins  from  that  sun,  and 
all  that  exists  and  subsists  therefrom  is  called 
natural,  it  follows,  tint  nature,  with  all  and  singu- 
lar the  things  appertaining  to  it,  is  dead.  The  ap- 
pearance of  nature  as  alive,  in  men  and  animals,  is 
owing  to  the  life  which  accompanies  and  actuates 
nature.  — Z>.  L.  If.  157-15!). 

39.  From  the  spiritual  sun,  as  a  great  centre, 
proceed  circles,  one  after  another,  and  one  from 
another,  even  to  the  last,  where  their  end  is,  sub- 
sisting in  rest ;  and  those  circles,  appearing  as 
extended  into  what  is  broad,  and  into  what  is  long, 
are  spiritual  atmospheres,  which  the  light  and  heat 
from  that  sun  fill,  and  by  which  they  propagate 
themselves  to  the  ultimate  circle:  and  in  the  last, 
by  means  of  those  atmospheres,  and  afterwards 
by  means  of  the  natural  atmospheres  which  are 
from  the  sun  of  the  world,  was  efiected  the  creation 
of  the  earth,  and  on  it  of  all  things  which  are  for 
use,  which  creation  is  afterwards  continued  by 
generations  from  seeds,  in  wombs  or  in  eggs.  — 

D.  jr.  5. 

Origin  of  Matter. 

_^  "^^lilt  f^n^"*"'"''"''  nr  matters,  like  tlinre-ftn 
the,_c;arth^   were    prmlnpod    fii^m    thp 

atmospheres,    is     nttirmod      l^y     ;<11     wlin    tliinl-    that 


there  are  perpetnnl  intor.nPfliuti.^nj  fmni  tliP  firsf^ 


to  the  last :  and  that  nothing  can  exist,  but  from 
Crpntinnl  Hjirinr  s^■lr,  a^^^)  at  length,  from  the  Kirrft  •  and  th^'~ 
^rsTis  the  sun  of  the  spiritual  world,  and  the  First 
oTthat  sun  itj'  Gud-Maii,  01'  tliu  Loi'd.  f^6\\'  as  the" 
atlllOsJpheres  are  tlie  ])rior~  things,  by  which  that 
sun  presents  itself  in  ultimates,  and  as  those  prior 
things  continually  decrease  in  activity  and  expan- 
sion, to  ultimates,  it  follows,  that  when  their  ac- 
tivity and  expansion  cease  in  ultimates,  they  be- 


22 


COMrENDIUM    OF    THE    THEOLOGICAL    AND    SriRITUAL 


come  substances  and  matters  like  those  on  the 
earth  ;  which  retain  from  the  atmospheres,  whence 
tney  origin  ited,  an  etibrt  and  endeavor  to  produce 
uses.  Those  wlio  do  not  conceive  the  creation  of 
th:i  imiverse  and  all  tliing-s  therein,  by  continual 
mediitions  from  the  First,  cannot  but  build  uncon- 
nected hypotheses  disjointed  from  their  causes, 
which,  when  examined  by  a  mind  that  looks  inte- 
riorly into  things,  appear  not  like  houses,  but  like 
heaps  of  rubbish.  — Z>.  L.  W.  303. 

41.  The  origin  of  earths,  treated  of  in  thq  pre- 
ceding article,  may  show,  that  in  the  substances 
and  matters  of  which  they  consist,  there  is  nothing 
of  tlie  Divine  in  itself,  but  that  they  are  deprived 
of  all  that  is  Divine  in  itself;  being,  as  was  there 
said^tiic  ends  and  terminations  of  the  atmosjiheres, 
wiiose  heat  has  ended  in  cold,  their  light  in  dark- 
ness, and  their  activity  in  inertness  ;  but  still  they 
have  brought  with  them,  by  continuation  from  the 
substance  of  tiie  spiritual  sun,  that  which  was 
there  from  tiie  Divine,  which  was  a  sphere  sur- 
rounding God-Man  or  the  Lord  ;  from  tliis  sphere, 
by  continuation  from  the  sun,  proceeded,  by  mean's' 
of  the  atmosj)heres,  the  substances  and  matters  of 
which  the  earths  consist.  —  D.  L.  W.  305. 

Atmospheres,  Waters,   and    Earths,   in  tlie 
Spiritual  and  Natural  Worlds. 

42.  These  two  worlds  being  alike,  therefore  in 
hoth  there  are  atmospheres,  waters,  and  earths, 
which  are  the  generals,  by  and  from  which  all  and 
singular  things  exist  with  an  infinite  variety. 

43.  The  atmospheres,  which  are  called  ethers 
and  airs,  are  alike  in  both  the  spiritual  and  natural 
worlds,  only  that  those  in  the  spiritual  world  are 
spiritual,  and  those  in  the  natural  world  are  natural. 
'I'he  former  are  spiritual  because  they  exist  from 
the  sun,  which  is  the  first  proceeding  of  the  divine 
love  and  divine  wisdom  of  the  Lord,  and  from  Ilim 
receive  in  them  divine  fire,  which  is  love,  and  divine 
light,  which  is  wisdom,  and  convey  these  two  to 
the  heavens,  where  the  angels  dwell,  and  cause 
the  presence  of  that  sun  in  the  greatest  and  small- 
est things  there.  The  spiritual  atmospheres  are 
discrete  substances,  or  most  minute  forms,  origi- 
nating from  the  sun  ;  and  as  they  severally  receive 
the  sun,  hence  its  fire,  being  divided  into  so  many 

substances  or  forms,  and  as  it  were  covered  or  en- Jand  in  their  communication  With  the  angels  of, 
closed  in  them,  and  tempered  by  these  coverings,  "^aven  ;_lorJ:hP  r^ng"!''  "^'  hm:ngrk  l-iipy,  fi-nm  tTTp^ 


becomes  heat,  proportioned  finally  to  the  love  of 
angels  in  heaven,  and  of  spirits  under  heaven  ;  the 
same  may  be  said  of  the  light  of  the  sun.  Tlie 
natural  atmospheres  are  similar  to  the  spiritual 
atmospheres,  in  being  also  discrete  substances  of 
a  very  ininute  form,  originating  from  the  sun  of  the 
natural  world ;  which  sun  also  they  each  of  them 
receive,  and  treasure  up  in  them  its  fire,  and  temper 
it,  and  convey  it  as  heat  to  the  earth,  which  is  the 
dwelling-place  of  men ;  and  in  like  manner  the  light. 
44.  Tiic  difference  between  the  spiritual  atmos- 
p'heres  and  the  natural  atmospheres,  is,  that  the 
spiritual  atmospheres  are  receptacles  of  divine  fire 
aiul  divine  light,  consequently  of  love  and  wisdom, 
for  tlicy  contain  these  within  them ;  whereas  the 
natural  atmospheres  are  not  receptacles  of  divine 
fire  and  divine  light,  but  of  the  fire  and  light  of 
tlicir  own  sun,  which  in  itself  is  void  of  life,  (as 
v.as  shown  above,)  and  therefore  they  contain 
noth.ing  from  the  sun  of  the  spiritual  world,  but 


45.  The  existence  of  atmospheres  in  the  spirit- 
ual world,  as  well  as  in  the  natural,  may  appear 
from  the  fact,  that  angels  and  spirits  breathi',  speak, 
and  hear,  ecjually  with  men  in  the  natnnil  world  ; 
and  respiration,  like  speech  and  hearing,  is  effected 
by  means  of  the  air  or  ultimate  atmosphere;  also 
from  the  fact,  that  angels  and  spirits  see,  equally 
as  men  in  the  natural  world,  and  sight  is  not  pos- 
sible, but  by  means  of  an  atmosphere  purer  than 
air;  also  from  this,  that  angels  and  spirits  think 
and  are  affected  equally  with  men  in  the  natural 
world,  and  thought  and  affection  do  not  exist  but 
by  means  of  still  purer  atmospheres  ;  and  lastly 
from  this,  that  all  things  belonging  to  the  bodies 
of  angels  and  spirits,  as  well  external  as  internal, 
are  held  in  the  proper  connection  by  atmospheres ; 
their  externals  by  an  aerial  atmosphere,  and  their 
internals  by  ethereal  atmospheres  :  were  it  not  for 
the  circumpressure  and  action  of  these  atmos- 
pheres, the  interior  and  exterior  forms  of  the  body 
would  evidently  be  dissolved.  Since  the  angels 
are  spiritual,  and  their  bodies,  in  general  and  in 
particular,  are  held  in  their  connection,  form,  and 
order,  by  atmospheres,  it  follows  that  those  atmos- 
pheres arc  also  spiritual ;  and  they  are  spiritual, 
because  tliey  originate  from  the  spiritual  sun,  which 
is  the  first  proceeding  of  the  divine  love  and  divine 
wisdom  of  the  Lord.  — 1>.  L.  W.  ]74-17(). 

All  Things  of  the   created  Universe,  viewed 
from  Uses,  represent  Man  in  an  Image. 

46.  A  man  was  called  a  /ntcrocosm  by  the 
ancients,  in  consequence  of  his  resembling  the 
??iacrocosm,  which  is  the  universe  in  the  whole 
complex  ;  but  at  this  day  it  is  not  known  w-hy  a 
man  was  so  called  by  the  ancients,  for  there  ap- 
pears in  him  nothing  more  of  the  universe,  or 
macrocosm,  than  that  from  its  animal  and  vege- 
table kingdoms  he  is  nourished  and  lives,  as  to 
his  body,  and  that  he  is  kept  in  a  state  of  living 
by  its  heat,  sees  by  its  light,  and  hears  and 
breathes  by  its  atmospheres.  These  circumstances, 
however,  do  not  make  a  man  a  microcosm,  as  the 
universe  with  all  things  therein  is  a  macrocosm. 
Xhe  ancients  called  a  man  a  microcosm,  or^ftle 
uiilverse,  0*0!;!  th&  science  of  correspondences,  in 


which  the   most  ancient  people   ulil   principled^— 


visible  things   alKmt-l 


universe,  viewed  as  to 


aprofiont  mi]>n  in  aB^ 


47rBut  that  a  man  is  a  microcosm,  or  little 
universe,  because  the  created  universe,  viewed  as 
to  uses,  is  in  image  a  man,  cannot  enter  the 
thought  and  knowledge  of  any  one,  but  from  the 
idea  of  the  universe  as  seen  in  the  spiritual  world ; 
wherefore  it  cannot  be  proved  but  by  some  angel 
in  the  spiritual  world,  or  by  some  one  to  whom  it 
has  been  granted  to  be  in  that  world,  and  to  see 
the  things  therein.  As  this  has  been  granted  to 
me,  I  am  enabled,  by  wdiat  I  have  seen  there,  to 
reveal  this  arcanum. 

^>i^  Ho  it  l.-nM»-n^  |)-|-)t  \\\n  "piritml  irnrld,  in 
external   appearance,  is  altogether  similar  t"  t>>g» 

valleys, 


^________—  insrappear  tliere, 

consequentlj^^aTPtMngs  of  the  liinieral  kingdom 


appear  there  ;    also   paradises,    gardens,   groves, 

till  they  are  surrounded  by  spiritual  atmospheres,  j  woods,  containing  trees  and  shrubs  of  all  kinds, 

which  come  from  that  sun.     That  this  is  the  dif-  i  with  fruits  and  seeds,  also  plants,  flowers,  herbs, 

fjrcnce  between  the  spiritual  atmospheres  and  the  j  and  grasses,  consequently  all  things  of  the  vege- 

•lAtural  atmospheres,  is  learned  from  the  wisdom  '  table  kingdom  ;  animals,  birds,  and  fishes  of  all 

f  the  angels.  i  kinds,  consequently  all  things  of  the  animal  king- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


23 


dom  appear  there.  A  man,  there,  is  an  an<Tel  and 
u  spirit.  This  is  premised  in  order  that  it  m:iy 
be  known  that  the  universe  of  the  spiritual  world 
is  altoirether  similar  to  the  universe  of  the  natural 
world,  only  tliat  thincrs  there  are  not  fixed  and 
stationary,  like  those  in  the  natural  world,  because 
nothiniT  is  nitural,  but  every  thinir  spiritual,  in  tlu; 
spiritual  world. 


4!>.»jr'liat  the  tinJVP'"-'^  ^^  ^hnf  world   resom 
jjjhnage  a  man,  may  appear   manifest  from  Jjiis, 


that  all  tlie  tilings  fust  mentionecF 
TiIersrmtnjxTsrirboutan  ani^ol 


ab 


pear  to 


to  the 


and  al)out  an<rclic 

"societies,  as  produced  or  created  troiiTThem ;  tliey 
remain  iiboul  ili;Mlk,  iuiJ  do  not  go  awfiyT^That 
they  are  as  thinjjs  produced  or  created  from  them, 
is  evident  from  this,  that  when  an  annuel  go(is 
away,  or  a  society  departs  to  anotlicr  place,  they 
no  lono^er  appear ;  also,  when  other  anjrels  come 
in  their  place,  that  the  face  oi^  all  thinjfs  about 
them  changes ;  the  paradises  change  as  to  trees 
and  fruits,  the  gardens  as  to  roses  and  seeds,  the 
fields  as  to  herbs  and  grasses,  and  the  kinds  of 
animals  and  birds  likewise  change.  Such  things 
exist,  and  so  change,  because  they  all  exist  ac- 
cording to  the  affections  and  derivative  thoughts 
of  the  angels,  for  they  are  correspondences  ;  and, 
as  things  which  correspond  make  one  with  him  to 
whom  they  correspond,  therefore  they  are  a  repre- 
sentative image  of  him.  The  image  does  not 
indeed  appear  when  these  are  all  seen  in  their 
forms,  but  only  when  they  are  seen  in  their  uses. 
It  has  been  given  me  to  see  that  the  angels,  when 
their  eyes  have  been  opened  by  the  Lord,  and 
they  have  seen  these  things,  from  the  correspond- 
ence of  uses,  have  known  and  seen  themselves 
in  them. 

50.  Now,  as  the  things  that  exist  about  the 
angels,  according  to  their  alfections  and  thoughts, 
resemble  a  kind  of  universe  in  this,  that  there  are 
earths,  vegetables,  and  animals,  and  those  consti- 
tute a  representative  image  of  the  angel,  it  is  evi- 
dent whence  it  is  that  tlie  ancients  called  a  man 
-,A-Hiicr«cosai.  —  Z?.  L.  ^F.  319-323.       ^^_, 

LuThe  Nature  of  Man's  luitiainent  at  Conception. 

""  ^51-  The  nature  of  the  initiamcnt  or  primitive 
of  a  man  in  the  womb,  after  conception,  no  one 
can  know,  because  it  cannot  be  seen  ;  and  more- 
over it  is  of  a  spiritual  substance,  which  natural 
light  cannot  render  visible.  Now,  as  there  are 
some  persons  in  the  M'orld  of  such  a  nature,  that 
they  direct  their  minds  to  the  investigation  of  the 
primitive  of  man,  or  of  the  father's  seed,  by  which 
conception  is  effected,  and  as  many  of  them  have 
fallen  into  the  error  of  thinking  that  a  man  is  in 
his  fulness  from  his  first,  which  is  his  beginning, 
;ind  that  then  by  growing  he  is  perfected,  it  has 
_  been  discovered  to  me  what  that  beginning  or 
first  is  in  its  form.  This  was  discovered  to  me 
by  tiie  angels,  to  whom  it  was  revealed  by  the 
Lord,  and  who,  (since  they  had  made  it  a  part  of 
their  wisdom,  and  since  the  delight  of  their  wis- 
dom is  to  communicate  what  they  know  to  others,) 
by  permission,  represented  the  initial  form  of  a 
man,  in  a  type  before  my  eyes,  in  the  liglit  of 
heaven.  It  was  as  follows:  I  saw,  as  it  were,  a 
most  minute  image  of  a  brain,  with  a  delicate  de- 
lineation of  somewhat  of  a  face  in  front,  without 
any  api)erulage.     Tliis   primitive,  in  the  superior 


part,  there  appeared  sometlung  delineated  for  a 
face.  The  convex  part  was  covered  with  a  very 
fine  membrane  or  meninx,  which  was  transparent. 
The  protuberant  i)art,  which  was  a  type  of  the 
brain  in  miniature,  was  also  divided  into  two 
chambers  as  it  were,  as  the  full-grown  brain  is 
into  two  hemis|)heres ;  and  it  was  told  me  that 
th(-'  right  chambiM-  was  the  receptacle  of  love,  and 
s\iii»-^cA\  the  receptacle  of  wisdom,  and  that  by 
wonderful  inti^rweavings  they  were,  as  it  were, 
consorts  and  coiiip.uiions.  Moreover  it  was  shown 
uTtTie  light  of  heaven,  which  slione  upon  it,  that 
internally  the  compages  of  tliis  little  brain,  as 
regarded  its  situation'  and  fluxion,  was  in  the 
order  and  form  of  heaven,  and  that  its  exterior 
compages  was  in  opposition  to  that  order  and 
form.  After  these  things  were  shown  and  seen, 
the  angels  said  that  the  two  interior  degrees, 
which  were  in  the  order  and  form  of  heaven,  were 
receptacles  of  love  and  wisdom  from  the  Lord, 
and  that  the  exterior  degree,  which  was  in  oppo- 
sition to  the  order  and  form  of  heaven,  was  the 
receptacle  of  infernal  love  and  insanity  ;  because 
man,  by  hereditary  degeneracy,  is  born  into  evils 
of  all  kinds,  and  these  evils  reside  in  the  extrem- 
ities there  :  and  this  degeneracy  is  not  removed 
unless  the  superior  degrees  are  opened,  which, 
as  was  said,  are  the  receptacles  of  love  and  wis- 
dom from  the  Lord.  And  as  love  and  wisdom  is 
very  man,  for  love  and  wisdom  in  its  essence  is 
the"  Lord,  and  as  this  primitive  of  a  man  is  a  re- 
ceptacle, it  follows  that  in  the  primitive  there  is  a 
continual  effort  to  the  human  ionn,  which  also  it 
successively  assumes.  —  I).  L.  Jf .  432.  « 

52.  The  ancients  knew  that  every  and  each 
thing  which  is  done  in  the  body,  is  done  from  a 
spiritual  origin,  as  that  actions  flow  from  the  will, 
which  in  itself  is  spiritual  ;  that  speech  flows 
from  thought,  whicli  also  is  spiritual  ;  also  that 
natural  sight  is  from  spiritual  sight,  which  is  un- 
derstanding ;  natural  hearing  from  spiritual  hear- 
ing, which  is  attention  of  the  understanding,  and 
at  the  same  time  accommodation  of  the  will ;  and 
natural  smell  from  spiritual  smell,  which  is  per- 
ception, and  so  on  ;  th:it,  in  like  manner,  virile 
semination  is  from  spiritual  origin,  the  ancients 
saw ;  that  it  is  from  the  truths  of  which  the  un- 
derstanding consists,  they  concluded  from  numer- 
ous proofs  both  of  reason  and  experience;  and 
they  said  that  from  the  spiritual  marriage,  which 
is  of  good  and  truth,  which  flows  into  every  and 
each  thing  of  the  universe,  nothing  else  is  received 
by  males  than  truth,  anS  that  Avhich  refers  itself 
to  truth;  and  that  this,  in  its  progress  into  the 
body,  is  formed  into  seed  ;  and  that  thence  it  is 
that  seeds,  spiritually  understood,  are  truths.  As 
to  the  formation,  that  the  masculine  soul,  because 
it  is  intellectual,  is  thus  truth,  for  the  intellectu  il 
is  nothing  else  ;  wherefore,  while  the  soul  de- 
scends, truth  also  descends  ;  that  this  is  done,  bv 
that  the  soul,  which  is  the  inmost  of  man  and  of 
every  animal,  and  in  its  essence  is  spiritual,  fro:n 
the  'implanted  effort  of  the  propagation  of  itself, 
follows  in  descent,  and  wills  to  procreate  itself; 
and  that  when  this  is  done,  the  whole  soul  forms 
itself,  and  clothes  itself,  and  becomes  seed  ;  and 
that  this  can  be  done  thousands  and  thousands  of 
times,  because  the  soul  is  a  spiritual  substance,  to 
which  there  is  not  extension,  but  impletion,  and 
from  which   tliere  is  not  the  taking  out  of  a  ])art, 


protuberant  part,  was  a  compages   of  contiguous 

globules  or  spherules,  and  each  spherule  was  '  but  there  is  the  production  of  the  whole,  without 
composed  of  others  still  more  minute,  and  each  |  any  loss  of  it;  thence  it  is  that  it  is  fully  in  the 
of  tluese  in  like  manner  of  the  most  minute  of  all :  least  receptacles,  which  are  seeds,  as  it  is  in  its 
tJdiis  it  was  of  three  degrees.     In  front,  in  the  flat  |  greatest  receptacle,  which  is  the  body.      Since, 


24 


COxMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


therefore,  truth  of  tlie  soul  is  the  oripfin  of  seed, 
it  follows  that  men  hiive  ability  according  to  the 
love  of  pro|)agatino'  the  truths  of  their  wisioin : 
that  it  is  also  according  to  the  love  of  doing  iLses. 
is  because  uses  are  the  goods  which  truths  pro- 
duce ;  in  the  world  also  it  is  known  to  some,  that 
the  diligent  have  ability,  and  not  the  idle.  I  have 
inquired  how  from  the  virile  soul  the  feminine  is 
propagated  :  I  received  for  answer,  that  it  is  from 
intellectual  good,  because  this  in  its  essence  is 
trutii.  —  C.  L.  220. 

Sect.  3.  —  The  Fall  of  Man. 
The  Nature  of  the  Fall. 

53.  "  But  of  the  tree  of  the  knowledcce  of  ^ood 
and  evil,  thou  shalt  not  eat  of  it ;  for  in  the  day  that 
thou  eatest  thereof  thou  shalt  surely  die."  These 
words,  taken  together  with  those  just  explained, 
signify  that  it  is  allowable  to  obtain  a  knowledge 
of  what  is  true  and  good  by  means  of  every  per- 
ception derived  from  the  Lord,  but  not  through 
the  medium  of  perceptions  originating  in  self  and 
the  world  ;  or,  that  it  is  unlawful  to  inquire  into 
the  mysteries  of  faith  by  means  of  knowledges 
acquired  through  the  senses  or  from  science,  for 
in  this  case  the  celestial  principle  is  destroyed. 

54.  A  desire  to  investigate  the  mysteries  of 
faith  by  means  of  the  senses  and  science,  was  not 
only  the  cause  of  the  fall  or  decline  of  the  Most 
Ancient  Church,  in  the  succeeding  generation,  as 
treated  of  in  the  following  chapter,  but  it  is  also 
the  cause  of  the  fall  or  decline  of  every  church  ; 
for  hence  come  not  only  false  opinions,  but  also 
evils  of  life. 

55.  The  worldly  and  corporeal  man  says  in  his 
heart,  "If  I  am  not  instructed  concerning  faith, 
and  every  thing  relating  to  it,  by  the  senses,  so 
that  I  may  see  them,  or  by  means  of  science,  so 
that  I  may  understand  them,  I  will  not  believe  ; " 
and  he  confirms  himself  in  his  incredulity  by  this 
fact,  that  natural  things  cannot  be  contrary  to  spir- 
itual. Thus  he  is  desirous  of  being  instructed  in 
celestial  and  divine  subjects  by  the  experience  of 
his  senses,  which  is  as  impossible  as  it  is  for  a 
camel  to  go  through  the  eye  of  a  needle ;  for  the 
more  he  desires  to  grow  wise  by  such  a  process, 
the  more  he  blinds  himself,  till  at  length  he  comes 
to  believe  nothing,  not  even  the  reality  of  spiritual 
existences,  or  of  eternal  life.  This  is  a  necessary 
consequence  of  the  prhiciple  which  he  lays  down, 
and  this  is  to  eat  of  the  tree  of  the  knowledge  of 
good  and  evil,  of  which  the  more  he  eats  the  more 
thoroughly  is  he  destroyed.  He,  however,  who 
wishes  to  grow  wise  by  a  wisdom  derived  from 
tlie  Lord,  and  not  from  the  world,  says  within  him- 
self that  he  ought  to  believe  the  Lord,  that  is,  the 
things  wliich  the  Lord  has  spoken  in  the  Word, 
because  they  are  truths ;  and  according  to  this 
principle  he  regulates  his  thoughts.  Such  a  per- 
son confirms  himself  in  his  belief  by  rational  con- 
siderations, by  science,  and  by  facts  derived  from 
nature  and  the  experience  of  his  senses ;  and  he 
rejects  from  his  thoughts  every  idea  which  does 
not  tend  to  confirm  such  an  opinion.  —  A.  C. 
126-128. 

56.  The  evil  of  the  Most  Ancient  Church, 
which  existed  before  the  Hood,  as  well  as  that 
of  the  Ancient  Church  founded  after  this  event, 
of  the  Jewish  Church,  and  subsequently  of  tlie 
New  Church  established  amongst  the  Gentiles 
after  the  coming  of  the  Lord,  was,  that  instead 
of  believing  the  Lord,  or  the  Word,  they  trusted 
to  themselves  and  the  evidence  of  their  senses. 
Hence  faith  became  annihilated,   and  in  conse- 


quence thereof  love  of  the  neighbor  also,  so  that 
nothing  remained  but  evil  and  falsity.  i\nd  this 
is  also  the  evil  of  the  church  existing  in  the  pres- 
ent day. 

57.  At  this  day,  however,  the  evil  is  much 
greater  than  in  former  times,  because  men  can 
now  confirm  the  incredulity  of  the  senses  by  sci- 
entifics,  unknown  to  the  ancients,  which  have 
given  birth  to  an  indescribable  degree  of  dark- 
ness, at  which  mankind  would  be  perfectly  aston- 
ished did  they  but  know  its  extent.  —  A.  C.  231, 
232. 

58.  The  Most  Ancient  Church,  above  all 
churches  in  the  universal  globe,  was  from  the 
Divine,  for  it  was  in  the  good  of  love  to  the  Lord. 
Their  voluntary  and  intellectual  made  one,  thus 
one  mind,  wherefore  they  had  a  perception  of 
truth  from  good,  for  the  Lord  flowed  in,  through 
an  internal  way,  into  the  good  of  their  wij],  and- 
through  this  into  the  good  of  the  understanding, 
or  truth.  Thence  it  is  that  that  cliurch,  in  pref- 
erence to  the  others,  was  called  Man.  But  when 
that  generation  expired,  another  succeeded  of  a 
totally  different  disposition.  Instead  of  discerning 
truth  by  virtue  of  goodness,  or  estimating  the 
relations  of  faith  by  love,  they  acquired  a  kiMwl- 
edge  of  what  is  good  by  means  of  trutli,  and  of 
love  by  the  knowledges  of  faith;  and,  wiith  many 
amongst  them,  mere  knowledge  alone  was  the 
desideratum.  Such  was  the  change  made  after 
the  flood,  to  prevent  tlie  destruction  of  the  world. 
—  A.  C.  4454,  200. 

Loss  of  luterual    Perception,  and   Means  of 
Conversation  therelrom,  by  the  Fall. 

59.  The  Most  x\ncient  Church  enjoyed  a  percep- 
tion of  what  was  good  and  true ;  this,  or  tlie  Ancient 
Church,  had  no  perception,  but  in  the  place  there- 
of a  different  kind  of  internal  dictate,  whicii  may 
be  denominated  conscience.  But  what  has  here- 
tofore been  unknown  to  the  world,  and  will  per- 
haps appear  incredible,  the  man  of  the  Most  An- 
cient Church  had  internal  respiration,  and  none 
that  was  perceptible  externally.  Wherefore  they 
did  not  converse  so  much  by  the  words  of  speech, 
as  was  the  case  afterwards,  and  is  so  in  the  pres- 
ent day,  but,  like  the  angels,  by  means  of  ideas 
expressed  by  innumerable  variations  of  the  coun- 
tenance and  aspect,  and  especially  of  the  lips  ;  for 
in  the  lips  there  are  innumerable  orders  of  muscular 
fibres,  which  in  n:iodern  times  are  not  evolved,  but 
which,  being  then  unfolded,  served  so  perfectly  to 
express,  signify,  and  represent  their  ideas,  tliat 
they  could  relate  in  a  single  minute  what  would 
now  require  an  hour  to  express  by  articulate 
sounds  or  words,  and  that  more  fully  and  clearly  to 
the  capacity  and  understanding  of  those  present, 
than  can  ever  be  eflected  by  language,  or  the  or- 
derly combination  of  words.  This,  perchance, 
may  appear  incredible,  but  it  is  nevertheless  true  ; 
and  there  are  also  many  others,  not  inhabitants  of 
our  earth,  who  both  have  conversed  and  who  con- 
tinue to  converse  in  a  similar  manner  at  the  pres- 
ent day,  of  whom,  by  the  divine  mercy  of  the 
Lord,  more  will  be  said  in  the  following  pages.  I 
have  moreover  been  instructed  iu  the  nature  of  ' 
this  internal  respiration,  and  how  in  the  progress 
of  time  it  became  changed.  Now,  as  they  who 
breathed  in  this  manner  respired  like  the  angels, 
so  also  their  minds  were  employed  on  profound 
ideas  of  thought,  and  they  were  in  a  capacity  of 
enjoying  such  a  perception  as  cannot  be  described  ; 
and  indeed,  were  it  so,  the  description  also  would 
be  rejected  as   incredible,  because  it  could  not 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


25 


be  understoexl.  In  tlieir  posterity,  liowcyor,  that 
internal  respiration  by  dejrrccs  ceased ;  and  with 
those  whose  minds  were  occupied  by  direthl  per- 
Buasions  and  tantii.sies,  it  became  so  chanofed 
that  they  were  no  longer  capable  of  expressing 
visibly  any  but  tiie  most  deformed  idea  of  tliought, 
in  c<)nse(]uence  of  M'liich  they  could  not  possibly 
survive,  and  therefore  became  extinct.  — .1.  C.  GU7. 

Gxterual  Respiration,  and  the  Orii;in  of  verbal 
Iiaii;;ua^e,  by  the  Fall. 

GO.  As  internal  respiration  ceased,  external  res- 
piration, such  as  we  now  possess,  succeeded  ;  and 
with  this  came  the  language  of  words,  or  the  de- 
termination into  articulate  sounds  of  the  ideas  of 
tiiought.  Tims  the  state  of  man  became  entirely 
changed,  and  he  was  reduced  to  such  a  condition 
us  to  be  incapible  of  longer  enjoying  the  percep- 
tion possessed  by  tiie  Most  Ancient  Church.  In- 
stead of  ])erception,  however,  he  had  anotlicr  kind 
of  internal  impression,  wliich,  as  it  reseml)led,  so 
it  may  be  called,  conscience,  although  it  was  inter- 
mediate in  nature  between  perception  and  the  con- 
science known  to  some  in  the  present  day.  When 
the  ideas  of  thought  became  thus  determined  into 
verbal  expressions,  the  capacity  of  being  instructed 
tlirough  tlie  internal  man,  possessed  by  the  most 
ancient  people,  ceased,  and  the  external  became 
the  inlet  to  knowledge.  Then,  therefore,  doctri- 
nals  succeeded  to  the  revelations  of  the  Most  An- 
cient Church,  which  being  tirst  apprehended  by 
the  external  senses,  were  afterwards  formed  into 
the  material  ideas  of  the  memory,  and  thence  into 
the  ideas  of  thought,  by  Avhich  and  according  to 
which  they  were  instructed.  Hence  it  was  that 
this  church,  which  succeeded  to  the  Most  Ancient, 
was  altogether  of  a  different  genius ;  and  unless 
the  Lord  had  brought  the  human  race  to  this  dis- 
position or  state,  no  man  could  possibly  have  been 
saved.  —  JL  C.  60S. 

The  Fall  g:radual  and  successive. 

f)] .  From  what  is  here  stated  of  the  first  man, 
it  is  manifest  tiiat  all  hereditary  evil  existing  at 
the  present  day  was  not  derived  from  him,  as  is 
commonly,  but  falsely,  supposed.  For  it  is  the 
Most  Ancient  Church  that  is  here  treated  of  under 
the  name  of  man  ;  and  when  it  is  called  Adam,  it 
denotes  that  man  was  formed  from  the  ground,  or 
that  he  was  made  truly  a  man,  by  regeneration 
from  the  Lord,  who  was  not  so  previously.  This 
is  tlie  origin  and  signification  of  the  name.  With 
respect  to  hereditary  evil,  however,  the  case  is 
this :  Every  one  wlio  commits  actual  sin  acquires 
to  himself  a  nature  conformable  thereto,  whence 
evil  is  implanted  in  his  children,  and  becomes 
hereditary.  Consecpiently  it  is  derived  from  every 
particular  parent ;  from  the  father,  grandfather, 
great-grandfather,  and  their  ancestors,  and  is 
thus  multiplied  and  augmented  in  each  descending 
posterity,  remaining  with  each,  and  being  increased 
in  each  by  actual  sin,  and  never  becoming  dissi- 
pated or  losing  its  baneful  infiuence,  except  in 
those  who  are  regener..ted  by  the  Lord.  Every 
attentive  observer  may  see  evidence  of  this  truth 
in  the  fact,  that  the  evil  inclinations  of  parents 
remain  visibly  in  their  children,  so  that  a  family, 
yea,  an  entire  race,  may  be  thereby  distinguished 
from  every  other.  — Jl.  C.  813. 

Nature  and  Extent  of  Hereditary  Evil. 

62.  Hereditary  evil  from  the  father  is  interior, 
and  hereditary  evil  from  the  mother  is  exterior;  the 
former  cannot  easdy  be  eradicated,  but  tiic  latter 
4 


may.  When  man  is  regenerated,  then  the  heredi- 
tary evil  inrooted  from  the  |)roximate  parents  is 
extir|)ated  ;  but  it  remains  witli  those  who  are  not 
regenerated,  nor  in  a  capacity  of  being  regener- 
ated. This  then  is  hereditary  evil.  This  is  also 
evidi.'ut  to  every  one  who  reflects,  and  likewise 
from  this,  tiiat  every  family  has  some  peculiar  evil 
or  good,  by  which  it  is  distinguished  from  other 
families  ;  and  that  this  is  from  parents  and  grand- 
fathers, is  known.  The  case  is  similar  in  regard 
to  the  Jewish  nation  which  remains  at  this  day, 
which  it  is  very  manifest  is  distinct  and  to  be  known 
from  other  nations,  not  only  by  their  peculiar  gen- 
ius, but  also  by  their  manners,  speech,  and  counte- 
nance. But  what  hereditary  evil  is,  few  know  ;  it 
is  believed  to  consist  in  doing  evil,  but  it  consists 
in  willing  and  thence  thinking  evil,  hereditary  evil 
being  in  the  will  itself  and  tlie  thought  thence,  and 
being  the  very  tendency  (or  endeavor)  which  is 
therein,  and  which  adjoins  itself  when  man  does 
good  ;  it  is  known  by  the  delight  whicii  arises  when 
evil  befalls  another.  That  root  lies  deeply  hid,  for 
the  very  interior  form  recipient  of  good  and  truth 
from  heaven,  or  through  heaven  from  the  Lord,  is 
depraved,  and  so  to  speak,  detorted,  so  that  when 
good  and  truth  flows  in  from  the  Lord,  it  is  either 
reflected,  or  perverted,  or  suffocated.  Hence  it  is 
that  no  perception  of  good  and  truth  is  at  this  day 
given,  but  instead  tliereof  conscience  with  the 
regenerate,  which  acknowledges  as  good  and  true 
what  is  learned  from  parents  and  masters.  It  is 
from  hereditary  evil  to  love  self  in  preference  to 
another,  to  will  evil  to  another  if  he  does  not  honor 
self,  to  perceive  delight  in  revenge,  also  to  love 
the  world  more  than  heaven,  and  all  the  lusts  or 
evil  affections  thence  derived.  Man  is  ignorant 
that  such  things  are  in  it,  and  still  more  that  such 
things  are  opposite  to  heavenly  affections  ;  l)ut  yet 
in  another  life  it  is  manifestly  shown  how  much  of 
heredit-iry  evil  every  one  has  attracted  to  himself 
by  actual  life,  also  how  much  he  has  removed  him- 
self from  heaven  by  evil  af^'ections  thence  derived. 

—  ./I.  C.  4:317. 

63.  Every  man  is  born  of  his  parents  into  the 
evils  of  the  love  of  self  and  of  the  world.  Every 
evil,  which  by  habit  has  as  it  were  contracted  a 
nature,  is  derived  into  the  offspring ;  thus  succes- 
sively from  parents,  from  grandfathers,  and  from 
great-grandfathers,  in  a  long  series  backwards: 
hence  the  derivation  of  evil  is  at  length  become  so 
great,  that  the  all  of  man's  proper  life  is  nothing 
else  than  evil.  This  continued  derived  [evil]  fs 
not  broken  and  altered  except  by  the  life  of  faith 
and  charity  from  the  Lord.  —  Jl.  C  8550. 

Sect.  4.  —  Thk  Doctrine  of  the  Lord. 
The  Divine  Human   from  Eternity. 

64.  Divine  Good  can  in  no  wise  be,  and  exist 
without  Divine  Truth,  nor  Divine  Truth  Avithout 
Divine  Good,  but  one  in  the  other,  mutually  and 
reciprocally.  Hence  it  is  manifest  that  the  Divine 
ALarriage  was  from  eternity,  that  is,  the  Father  in 
the  Son,  and  the  Son  in  the  Father.  The  Divine 
Good  is  the  Father,  and  the  Divine  Truth  the  Son. 

—  Jl  C.  280.3. 

65.  All  truth  is  from  good,  for  it  is  the  form 
thereof,  and  all  good  is  the  esse  (or  inmost  ground) 
of  truth.  Good,  when  it  is  formed,  so  as  to  appear 
to  the  mind,  and  through  the  mind,  in  speech,  is 
called  truth. 1.  E.  13(5. 

()(!.  Truth  is  the  form  of  good,  that  is,  when 
good  is  formed  so  that  it  can  bo  intellectually  per- 
ceived, then  it  is  called  truth.  —  A.  C.  3049. 


26 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


67.  That  Jphovah  appoarintr  denotes  the  appear- 
ing of  the  Lord's  Divine  in  his  Human,  is  evident 
from  this,  tliat  hiis  Divine  cannot  ajjpcar  to  any 
man,  nor  even  to  any  anfjol,  except  hy  tlie  Divine 
Human ;  and  the  Divine  Human  is  nothing  hut  the. 
Divine  Truth  ivhick  proceeds  from  Himself. —  Jl.  C 
6945. 

(58.  Tliat  which  is  properly  called  heaven,  is  no 
other  than  the  Divine  Essence  formed  there  ;  for 
angels,  wlio  are  in  heaven,  are  human  forms,  re- 
ceptive of  the  Divine  Essence,  and  constituting  a 
common  form,  which  is  that  of  a  man.  — ./?.  C.  7268. 

69.  In  heaven  the  Divine  Human  of  the  Lord  is 
all ;  the  reason  is,  because  no  one  there,  not  even 
an  angel  of  the  inmost  or  third  heaven,  can  have 
any  idea  concerning  the  Divine  itself,  according  to 
the  Lord's  words  in  John,  "  No  one  hath  seen  God 
at  any  time,"  i.  18.  "  Ye  have  neither  heard  the 
voice  of  the  Father  at  any  time,  nor  seen  his  shape," 
V.  37 ;  for  the  angels  are  finite,  and  what  is  finite 
cannot  have  an  idea  of  the  infinite  ;  wjierefore  in 
heaven,  unless  they  had  an  idea  of  a  human  siiape 
respecting  God,  they  would  have  no  idea,  or  an 
unbecoming  one ;  and  thus  they  could  not  bo  con- 
joined with  the  Divine  cither  by  faith  or  love :  this 
therefore  being  the  case,  in  heaven  they  perceive 
the  Divine  in  a  human  form  ;  hence  it  is  that  the 
Divine  Human  in  the  heavens  is  the  all  in  their 
views  of  the  Divine,  and  hence  the  all  in  faith  and 
love,  wiience  comes  conjunction,  and  by  conjunc- 
tion salvation.  —  Jl.  C.  721 1. 

70.  Jehovah,  before  the  coming  of  the  Lord  into 
the  world,  when  He  appeared,  appeared  in  the  form 
of  an  angel,  for  when  He  passed  through  heaven. 
He  clothed  Himself  \vith  that  form,  which  was  the 
human  form ;  for  the  universal  heavens  by  virtue 
of  the  Divine  there,  is  as  one  man,  called  the  Grand 
Man,  which  is  heaven:  hence  then  is  the  Divine 
Human :  and  whereas  Jehovah  appeared  in  a  hu- 
man form  as  an  angel,  it  is  evident,  that  still  it  was 
Jehovah  Hnnself,  and  that  very  form  also  was  his, 
because  it  was  his  Divine  in  heaven ;  this  was  the 
Lord  from  eternity.  —  Jl.  C.  10,  579. 

71.  The  Lord,  when  He  made  his  Human  Divine, 
did  this  from  the  Divine,  by  transflux  through 
heaven  ;  not  that  heaven  contributed  any  thing  of 
itself,  but  that  the  Divine  itself  might  bo  enabled  to 
flow  into  the  human,  it  ilowed  in  through  heaven. 
This  transflux  was  the  Divine  Human  before  the 
coming  of  the  Lord,  and  was  Jehovah  himself  in 
the  heavens,  or  was  the  Lord.  —  A.  C.  6720. 

The  Lord's  Appearance  on  Earth,  before  the 
Incarnation,  as  an  Angel. 

72.  The  angel  of  Jehovah  is  sometimes  men- 
tioned in  the  Word,  and  every  where,  when  in  a 
good  sense,  he  represents  and  signifies  some  essen- 
tial appertaining  to  the  Lord,  and  proceeding  from 
Him ;  but  what  is  particularly  represented  and 
signified  may  appear  from  the  series  of  the  things 
treated  of.  There  were  angels  who  were  sent  to 
men,  and  who  also  spake  by  the  prophets,  but 
what  they  spake  was  not  from  the  angels,  but  by 
them ;  for  the  state  they  were  in  on  sucii  occasions 
was,  that  they  knew  no  other  but  that  they  were 
Jehovah,  that  is,  the  Lord.  Nevertheless,  when 
they  had  done  speaking,  they  presently  returned 
into  their  former  state,  and  spake  as  from  them- 
selves. This  was  the  case  with  the  angels  who 
spake  the  Word  of  the  Lord,  which  has  been 
given  me  to  know  by  much  experience  of  a  simi- 
lar kind,  at  this  day,  in  the  other  life,  concerning 
which,  by  the  divine  mercy  of  the  Lord,  wo  shall 
•ipeak  hereafter.     This  is  the  reason  that  the  an- 


gels were  sometimes  called  Jehovah,  as  was  evi- 
dently the  case  with  the  angel  who  appeared  to 
Moses  in  the  bush,  of  whom  it  is  thus  written : 
"  The  ono-c/  of  Jehovah  appeared  unto  him  in  a 
flame  of  fire  out  of  th-  midst  of  the  bush.  —  And 
when  Jehovah  saw  that  he  turned  aside  to  see,  God 
called  unto  him  out  of  the  midst  of  the  bush.  — 
God  said  unto  Moses,  lam  that  I  am.  —  And  God 
said  moreover  unto  Moses,  Thus  shalt  tiiou  say 
unto  the  children  of  Israel :  Jehovah,  God  of  your 
fathers,  hath  sent  me  unto  you,"  (Exod.  iii.  2,  4, 
14,  15 ;)  from  Avhich  words  it  is  evident  that  it 
was  an  angel  who  appeared  to  Moses  as  a  flame 
in  the  bush,  and  that  he  spake  as  Jehovah  because 
the  Lord,  or  Jehovah,  spake  by  him.  For,  in  order 
that  man  may  be  spoken  to  by  vocal  expressions, 
which  are  articulate  sounds,  in  the  ultimates  of 
nature,  the  Lord  uses  the  ministry  of  angels,  by 
filling  them  with  the  divine  spirit  or  influence, 
and  by  laying  asleep  what  is  of  their  own  pro- 
prium,  so  that  they  know  no  other  but  that  they 
are  Jehovah.  Thus  the  divine  spirit  or  influence 
of  Jehovah,  which  is  in  the  supreme  or  inmost 
principles,  descends  into  the  lowest  or  outermost 
principles  of  nature,  in  which  man  is  as  to  sight 
and  hearing.  The  case  was  similar  witjj  the  an- 
gel who  spake  with  Gideon,  of  whom  it  is  thus 
written  in  the  book  of  Judges :  "  The  ans;el  of 
Jehovah  appeared  unto  him,  and  said  unto  him,  Je- 
hovah is  with  thee,  thou  mighty  man  of  valor. 
And  Gideon  said  unto  him,  O  my  Lord  !  why 
hath  all  this  befallen  us  ?  —  And  Jehovah  looked 
at  him  and  said.  Go  in  this  thy  might.  —  And  Je- 
hovah said  unto  him.  Surely  I  will  be  with  thee," 
(vi.  12,  13,  16  ;)  and  afterwards :  "  When  Gideon 
perceived  that  he  was  an  ano;el  of  Jehovah,  Gideon 
said,  Alas,  O  Lord  Jehovih !  for  because  I  have 
seen  an  angel  of  Jehovah  face  to  face.  And  Jeho- 
vah said  unto  him,  Peace  be  unto  thee  ;  fear  not," 
(verses  22,  23,  of  the  same  chapter ;)  where  in 
like  manner  it  was  an  angel  who  appeared  to  Gid- 
eon, but  in  such  a  state  that  he  knew  no  other  but 
that  he  was  Jehovah,  or  the  Lord.  So  again,  in 
the  book  of  Judges  :  "  The  arigel  of  Jehovah  came 
up  from  Gilgal  to  Bochim,  and  said,  I  made  you  to 
go  up  out  of  Egypt,  and  have  brought  you  into 
the  land  whicli  I  sware  unto  your  fathers ;  and  I 
said,  I  will  never  break  my  covenant  with  you,''* 
(ii.  1  ;)  where  in  like  manner  the  angel  spake  in 
the  name  of  Jehovah,  saying,  that  he  had  brought 
them  up  out  of  the  land  of  Egypt,  when  yet  the 
angel  did  not  bring  them  up,  but  Jehovah,  as  it  is 
frequently  said  in  other  places.  Hence  it  may 
appear  how  the  angels  spake  by  the  prophets,  viz., 
that  the  Lord  himself  spake,  although  by  angels, 
and  that  the  angels  did  not  speak  at  all  from 
themselves.  That  the  Word  is  from  the  Lord, 
appears  from  many  passages,  as  from  this  in  Mat- 
thew :  "  That  it  might  be  fulfilled  which  was 
spoken  of  the  Lord  hy  the  prophet,  saying.  Behold, 
a  virgin  shall  be  with  child,  and  shall  bring  forth 
a  son,"  (i.  22,  23  ;)  not  to  mention  other  passages. 
As  the  Lord  spake  by  angels  when  he  spake  with 
man,  it  is  from  this  ground  that  he  is  throughout 
the  Word  called  an  angel ;  and  in  such  cases  is 
signified,  as  observed  above,  some  essential  apper- 
taining to  the  Lord,  and  proceeding  from  the  Lord. 
— ./?.  C.  1925. 

73.  The  Israolitish  Church  worshipped  Jehovah, 
who  in  Himself  is  the  invisible  God,  but  under  a 
human  form,  which  Jehovah  God  put  on  by  means 
of  an  angel,  and  in  which  form  He  was  seen  by 
Abraham,  Sarah,  Moses,  Hagar,  Gideon,  Joshua, 
and  sometimes  by  the  prophets,  which  human  form 


WlU'lINGS    OF    EMANUEL    SWEDENBORG. 


27 


was  rpprcscntative  of  the  Lord  who  was  to  coino. 

—  T.  C.  R.  780. 

The  Infinite  itself  cannot  otherwise  be  manifest 
than  by  the  Divine  Unman. 

'^{i     '^'"'  [nfi"'t"  ■^--■■l*'    wliicli    is    "1^'""^    m11    llir- 
_hof)Vpnq,  .-inrl    nhnvp  tlio  innidsts  with    luau^  CilUUot 

hr  mnnrtr'trd  njirnpt  hy  thr  l>irinfi  Hiiiinn,  wliicli 
f'vj.^t"'  "'^1'  thp  lionl  .■ilnn(^_  The  cornuiuiiicatioii 
of  the  Iiitinitc  with  the  finite  is  not  possihle  in 
any  otlicr  way  ;  wliich  is  also  the  reason  tliat  when 
Jehovali  appeared  to  the  men  of  the  Most  Ancient 
Church,  and  after^v'a^ds  to  tiiose  of  the  Ancient 
Church,  after  the  Flood,  and  also  in  succeeding 
times  to  Ahrahani  and  the  jjrophets,  he  was  mani- 
fested to  them  as  a  man.  Hence  it  may  appear 
that  the  Infinite  Esse  never  could  have  been  man- 
ifested to  man  except  by  the  Human  Essence, 
consequently  by  the  Lord.  —  A.  C.  1!>00. 

75.  What  proceeds  immediately  from  the  Divine 
itself,  not  even  the  angels  in  the  inmost  heaven 
can  comprehend.  The  reason  is,  because  it  is 
infinite,  and  thus  transcends  all  comprehension, 
even  the  angelical.  But  what  proceeds  from  the 
Lord's  Divine  Human,  this  they  can  comprehend, 
for  it  treats  of  God  as  a  Divine  Man,  concerning 
whom  some  idea  can  be  formed  from  the  Human. 

—  A.  a  532]. 

The  Incarnation. 

7(i.  In  the  Christian  churches  at  this  day,  it  is 
believed  that  God,  the  Creator  of  the  universe,  be- 
gat a  Son  from  eternity,  and  that  this  Son  de- 
scended and  assumed  the  Human,  to  redeem  and 
save  men ;  but  this  is  erroneous,  and  falls  of  itself 
to  the  ground,  while  it  is  considered  that  God  is 
one,  and  that  it  is  more  than  fabulous  in  the  eye 
of  reason,  that  the  one  God  should  have  begotten 
p.  Son  from  eternity,  and  also  that  God  the  Father, 
:,ogether  with  the  Son  and  the  Holy  Ghost,  each 
of  whom  singly  is  God,  should  be  one  God.  This 
fabulous  representation  is  entirely  dissipated,  while 
it  is  demonstrated  from  the  Word,  that  Jehovah 
God  himself  descended,  and  became  Man,  and 
also  Redeemer.  As  it  regards  the  first  —  "  That 
Jehovah  God  himself  descended  and  became  Man," 
is  evident  from  these  passages  :  "  Behold,  a  virgin 
shall  conceive  and  bring  forth  a  Son,  who  shall  be 
called  God  ivith  us,''  Isaiah  vii.  14.  Matt.  i.  22,  23. 
"  A  Child  is  born  to  us,  a  Son  is  given  to  n-,  upon 
whose  shoulder  shall  bo  the  government,  and  his 
name  shall  be  called  Wonderful,  God,  Hero,  Fa- 
ther of  Eternity,  the  Prince  of  Peace,"  Isaiah  ix.  (?. 
"  It  shall  be  said  in  that  day,  Ln,  this  is  our  God, 
whom  we  have  expected  to  deliver  us ;  this  is  Je- 
hovah, whom  we  have  expected :  let  us  exult  and 
rejoice  in  his  salvation,"  xxv.  9.  "  The  voice  of  one 
crying  in  the  wilderness,  Prepare  a  way  for  Jeho- 
vah ;  make  smooth  in  the  desert  a  path  for  our 
God  ;  and  all  flesh  shall  see  together,"  xl.  3,  5. 
"  Behold,  the  Lord  Jehovah  is  coming  in  the 
mighty  one,  and  his  arm  shall  rule  for  him ;  be- 
hold, liis  reward  is  with  him,  and  he  shall  feed  his 
flock  like  a  shepherd,"  xl.  10,  11.  "  Jehovah  said. 
Sing  and  rejoice,  O  daughter  of  Zion;  behold,  I 
arn  coming  to  dwell  in  the  midst  of  thee ;  then 
many  nations  shall  cleave  to  Jehovah  in  that  day," 
Zech.  ii.  14,  35.  "I  Jehovah  have  called  thee  in 
righteousness,  and  I  will  give  thee  for  a  covenant 
of  the  people ;  I  am  Jehovah ;  this  is  my  name, 
and  my  glory  I  will  not  give  to  another,"  Isaiah 
xii.  (>-8.  "  Behold,  the  days  are  coming,  when 
I  will  raise  up  unto  David  a  righteous  branch,  who 
shall  reign  king,  and  do  judguient  and  justice  in 
the  earth ;  and  this  is  his  name,  Jehovah  our  Right- 


eousness," Jerom.  xxiii.  5,  (!,  xxxiii.  15,  KJ:  be- 
sides in  many  i)assages,  where  the  coming  of  the 
Lord  is  called  the  day  of  Jehovah,  as  Isuiah  xiii. 
G,  9,  13,  22;  Ezek.  xxxi.  25;  Joel  i.  15,  ii.  1,  2, 
11,  iii.  24,  iv.  1,  4,  18;  Amos  v.  13,  18,  20. 
■^rrph.  i.  7-18;  Zecli.  xiv.  1,  4-21  ;  and  in  other 
places.  Tiiat  Jehovah  himself  descended  and  as- 
■snmod  the  human,  is  very  evident  in  Luke,  where 
are  these  words :  "  Mary  said  to  tlie  angol,  How 
shall  tliis  be  d(jne,  since  I  know  not  a  man  ?  To 
whom  the  angel  replied.  The  Holy  Spirit  shall 
come  upon  thee,  and  tlie  virtue  of  the  Most  High 
shall  overshadow  thee;  whence  the  Holy  Thing 
that  is  born  of  thee,  shall  be  called  the  Son  of 
God,  i.  34,  35.  And  in  Matthew  :  "  The  angel 
said  to  Josepli,  the  bridegroom  of  Mary,  in  a 
dream.  That  which  is  born  in  her  is  of  the  Holy 
Spirit ;  and  Joseph  knew  her  not,  until  she  brought 
forth  a  Son,  and  called  his  name  Jesus,"  i.  20,  25. 
That  by  the  Holy  Spirit  is  meant  the  Divine  which 
proceeds  from  Jehovah,  will  be  seen  in  the  third 
chapter  of  this  work.  Wiio  does  not  know,  that 
the  child  has  the  soul  and  life  from  tlie  father,  and 
that  the  body  is  from  tiie  soul  ?  Wiiat,  therefore, 
is  said  more  plainly,  than  that  the  Lord  had  his 
soul  and  life  from  Jehovah  God  ?  and,  because  the 
Divine  cannot  be  divided,  that  the  Divine  itself 
was  his  soul  and  life  ?  Wherefore  the  Lord  so 
often  called  Jehovah  God  his  Father,  and  Jehovah 
God  called  him  his  Son.  What,  then,  can  be 
heard  more  ludicrous,  than  that  the  soul  of  our 
Lord  was  from  the  mother  Mary,  as  both  the  Ro- 
man Catholics  and  the  Reformed  at  this  day  dream, 
not  having  as  yet  been  awaked  by  the  Word. 

77.  That  a  Son,  born  from  eternity,  descended 
and  assumed  the  Human,  evidently  appears  as  er- 
roneous, and  is  dissipated,  from  the  passages  in  the 
Word,  in  which  Jehovah  himself  says,  that  He 
Himself  is  the  Savior  and  the  Redeemer,  which 
are  the  following:  "Am  not  I  Jehovah?  and  there 
is  no  God  else  besides  me  ;  a  just  God  and  a  Sa- 
vior there  is  not  besides  me,"  Isaiah  xlv  21,  22. 
"  I  am  Jehovah,  and  besides  me  there  is  no  Sa- 
vior," xliii.  11.  "  I  am  Jehovah  thy  God,  and  thou 
shalt  not  acknowledge  a  God  besides  me  :  there 
is  no  Savior  besides  me,"  Hosea,  xiii.  4.  "That 
all  flesh  may  know  that  I  Jehovah  am  thv  Savior 
and  thy  Redeemer,"  Isaiah  xlix.  26,  Ix.  IG.  "  As 
for  our  Redeemer,  Jehovah  of  hosts  is  his  name," 
xlvii.  4.  "Their  Redeemer  is  mighty;  Jehovah 
of  hosts  is  his  name,"  Jerem.  1.34.  "Jehovali, 
my  Rock  and  my  Redeemer,"  Psalm  xix.  15. 
"  Thus  said  Jehovah,  thy  Redeemer,  the  Holy  One 
of  Israel,  lam  Jehovah  thy  God,"  Isaiah  xlviii.  17, 
xliii.  24,  xlix.  7.  "  Thus  said  Jehovah  tiiy  Re- 
deemer, I  am  Jehovah,  that  maketh  all  things, 
even  alone  by  Myself,"  xliv.  24.  "  Thus  said  Je- 
hovah, the  King  of  Israel,  and  his  Redeemer,  Je- 
hovah of  hosts,  I  am  the  First  and  the  Last,  and 
besides  me  there  is  no  God,"  xliv.  G.  "  Thou,  Je- 
hovah, art  our  Fathr^r,  our  Redeemer  from  eternity 
is  thy  name,"  Ixiii.  IG.  "  With  the  mercy  of  eter- 
nity I  will  have  mercy,  thus  said  Jehovah  thy  Re- 
deemer," liv.  8.  "  Thou  hast  redeemed  me,  Jeho- 
vah, God  of  truth.  Psalm  xxxi.  6.  Let  Israel  hope 
in  Jehovah,  because  in  Jehovah  is  mercy,  and  with 
Him  is  plenteous  Redemption,  and  He  will  redeem 
Israel  from  all  his  iniquities,"  cxxx.  7,  8.  "  Jehovah 
God,  and  thy  Redeemer  the  Holy  One  of  Israel, 
the  God  of  the  whole  earth  shall  he  be  called," 
Isaiah  liv.  5.  From  these  passages  and  very  many 
others,  every  man  who  has  eyes,  and  a  mind 
opened  by  means  of  them,  may  see  that  God,  who  is 
1  one,  descended  and  became  Man,  for  tlie  purpose 


28 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


of  accomplishing  tiie  work  of  redemption.  Wiio 
cannot  see  this,  as  in  the  morning  light,  while  he 
attends  to  those  very  divine  declarations,  which 
have  been  adduced  ?  But  those  who  are  in  the 
shade  of  night,  from  confirmation  in  favor  of  the 
birth  of  anotlier  God  from  eternity,  and  concern- 
ing his  descent  and  redemption,  close  their  eyelids 
at  those  divine  declarations,  and  in  that  state  think 
how  they  may  apply  them  to  their  falses,  and  per- 
vert theai.  —  T.  a  R.,  82,  83. 

78.  I  am  aware  it  will  be  thought,  How  can  Je- 
hovah the  Fatlier,  who  is  the  Creator  of  the  Uni- 
verse, come  down  and  assume  Humanity  ?  But 
let  tiiem  think  also.  How  can  the  Son  from  eter- 
nity, who  is  equal  to  tiie  Father,  and  also  the  Cre- 
ator of  the  Universe,  do  this  ?  Does  it  not  amount 
to  the  same  thing  ?  It  is  said  the  Father  and  the 
Son  from  eternity,  but  there  is  no  Son  from  eter- 
nity ;  it  is  tlie  Divine  Hum'inity,  called  the  Son, 
that  was  sent  into  tlie  world.  —  ^'7.  R.  743. 

In  human  Generation,  the  Soul  is  from  the 
Father,  and  the  Hody  from  the  Mother,  which 
is  analogous  to  the  Incarnation  of  the  Lord. 

79.  To  the  above  I  shall  add  this  arcanum,  that 
the  soul,  which  is  from  the  father,  is  the  very  man, 
and  that  the  body,  which  is  from  the  mother,  is  not 
man  in  itself,  but  from  the  soul  ;  the  body  is  only 
a  covering  of  the  soul,  composed  of  such  things 
as  are  of  the  natural  world.  Since  the  soul  of 
man  is  the  very  man,  and  is  spiritual  from  its  ori- 
gin, it  is  manifest  whence  it  is  that  the  mind,  soul, 
disposition,  inclination,  and  affection  of  the  love  of 
the  father  dwells  in  his  offspring,  and  returns  and 
renders  itself  conspicuous  from  generation  to  gen- 
eration. Thence  it  is,  that  many  families,  yea, 
nations,  are  known  from  their  first  father;  there  is 
a  general  image  in  the  face  of  each  descendant, 
which  manifests  itself;  and  this  image  is  not 
changed,  except  by  the  spiritual  things  of  the 
church.  Th3  reason  that  a  general  image  of  Ja- 
cob and  Judah  still  remains  in  their  posterity,  by 
which  they  may  be  distinguished  from  others,  is, 
because  they  have  hitherto  adhered  firmly  to  their 
religious  principles  ;  for  there  is  in  the  seed  of  ev- 
ery one  from  which  he  is  conceived,  a  graft  or  off- 
set of  the  father's  soul,  in  its  fulness,  within  a  cer- 
tain covering  from  the  elements  of  nature,  by 
which  the  body  is  formed  in  the  womb  of  the 
mother  ;  which  may  be  made  according  to  the  like- 
ness of  the  fiither,  or  according  to  the  likeness  of 
the  mother,  the  image  of  the  father  still  remaining 
within  it,  wiiich  continually  endeavors  to  bring  it- 
self forth,  and  if  it  cannot  do  it  in  the  first  gener- 
ation, it  effects  it  in  the  following.  The  reason 
that  the  image  of  the  father  is  in  its  fulness  in  the 
seed,  is  because,  as  was  said,  the  soul  is  spiritual 
from  its  origin,  and  what  is  spiritual  has  nothing 
in  common  with  space  ;  wherefore  it  is  similar  to 
itself  in  a  small,  as  well  as  in  a  large  compa^.  — 
T.  a  R.  103. 

Jehovah  God  descended  as  to  Divine  Truth, 
and  was  also  said  to  be  born. 

80.  There  are  two  thmgs  which  make  the  es- 
sence of  God,  the  Divine  Love  and  the  Divine 
Wisdom  ;  or,  what  is  the  same,  the  Divine  Good 
and  the  Divine  Truth.  Tliese  two  in  the  Word 
are  meant  also  by  Jehovah  God ;  by  Jehovah,  the 
Divine  Love  or  the  Divine  Good,  and  by  God,  the 
Divine  Wisdom  or  the  Divine  Truth.  Thence  it 
is  that,  in  the  Word,  they  are  distinguished  in  va- 
rious Avays,  and  sometimes  only  Jehovah  is  named, 
and  sometimes  only  God ;  fer  where  it  is  treated 


of  the  Divine  Good,  there  it  is  said  Jehovah., 
and  where  of  the  Divine  Truth,  there  God,  and 
whereof  both,  there  Jehovah  God.  That  Jehovah 
God  descended  as  the  Divine  Truth,  which  is  the 
Word,  is  evident  in  John,  where  are  these  words  : 
"  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God.  All 
things  were  made  by  Him,  and  without  Him  was 
nothing  made  that  was  made.  And  the  Word 
became  flesh,  and  dwelt  amongst  us,"  i.  1,  3,  14. 
—  T.  a  R.  85. 

81.  The  Lord  in  the  Word  is  called  Jehovah 
as  to  Divine  Good,  for  Divine  Good  is  the  very 
Divine ;  and  the  Lord  is  called  the  Son  of  God 
as  to  Divine  Truth,  for  Divine  Truth  proceeds 
from  Divine  Good,  as  a  son  from  a  father,  and  also 
is  said  to  be  born.  —  Jl.  C.  7499. 

Yet  did  not  separate  the  Divine  Good. 

82.  That  God,  although  He  descended  as  the 
Divine  Trutli,  still  did  not  separate  tlie  Divine 
Good,  is  evident  from  tlie  conception,  concerning 
which  it  is  read,  that  The  virtue  of  the  Most  High 
overshadowed  Marjj,  (Luke  i.  35 ;)  and  by  the  vir- 
tue of  the  Most  High  is  meant  the  Divine  Good. 
The  same  is  evident  from  the  passages  where  He 
says,  that  the  Fatiier  is  in  Him,  and  He  in  the 
Father;  that  all  things  of  the  Father  are  his;  and 
that  the  Father  and  He  are  one  ;  besides  many 
other  things.  By  the  Father  is  meant  the  Divine 
Good.  —  T.  a  R.  88. 

[Note.  —  To  assist  the  reader  to  the  rationality  of  tlie  above 
conception,  it  may  be  briefly  stated  tliat,  as  the  Divine  Gjod  and 
Truth  from  eternity,  which  were  tile  Fatlier  and  the  Son,  were 
not  separated,  so  in  tlie  Lord  Jesus  Christ ;  although  He  descend- 
ed, or  came  out  from  infinity  and  eternity,  as  Divine  Truth,  yet 
this  is  spoken  of  in  reference  to  manife.itation,  as  He  is  also  called 
the  Son  of  God  in  reference  to  his  Divine  Humanity,  which  only 
can  be  seen.  Good,  when  it  is  formed,  or  brought  forth  so  that 
it  can  be  intellectually  perceived,  is  called  Truth,  for  there  is 
but  one  Divine  Essence,  which  is  Love,  or  Good,  of  which  Wis- 
dom, or  Truth,  is  the  bodily  form.  But  although  the  Lord  was 
Divine  Good,  because  He  was  Jehovah  Himself,  yet  that  whole 
Good  and  Truth  appearing,  is  called  Divine  Truth.  Hence  may 
be  comprehended  the  rationality  of  the  explanation,  that,  al- 
though He  descended  as  to  the  Divine  Truth,  yet  He  did  not 
separate  the  Divine  Good.  —  Compiler.] 

Reasons  for  the  Incarnation. 

83.  When  the  celestial  church  began  to  fall 
away,  they  foresaw  that  that  infinite  existing  could 
not  any  longer  have  influx  into  the  minds  of  men, 
and  that  so  the  human  race  would  perish ;  tliere- 
fore  they  had  revelation,  that  one  should  be  born 
who  should  make  the  human  in  Himself  Divine, 
and  thus  should  become  the  very  infinite  existing 
such  as  had  been  before,  and  at  length  sliould 
become  one  with  the  infinite  esse  as  also  had  been 
before ;  hence  their  prophetical  concerning  the 
Lord,  Gen.  iii.  15.  This  is  thus  described  in 
John :  "  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  God  was  the  Word. 
This  was  in  the  beginning  witii  God.  All  things 
were  made  by  Him,  and  without  Him  was  not  any 
thing  made  which  was  made.  In  Him  was  the 
life ;  and  the  life  was  the  light  of  men.  And  the 
Word  was  made  flesh,  and  dwelt  in  us,  (and  we 
saw  his  glory,  as  of  the  only  begotten  of  the 
Father,)  full  of  grace  and  truth,"  i.  1-4,  14. 
Tiie  Word  is  divine  truth,  which  in  its  essence  is 
the  infinite  existing  from  the  infinite  esse,  and  is 
the  Lord  Himself  as  to  his  Human.  This  Itself  it 
is  from  which  truth  divine  now  proceeds  and  flows 
into  heaven,  and  through  heaven  into  human  minds, 
consequently  which  rules  and  governs  the  universe, 
as  It  has  ruled  and  governed  from  eternity ;  for  It 
is  tlie  same  and  one  with  the  infinite  esse,  for  It 
conjoined  the  Human  to  the  Divine,  which  was 
eft'ected  by  this,  that  It  made  the  Human  in  Itself 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


29 


also  Divino.  Honco  now  it  m:iy  appear  tliat  the 
siiprouie  of  truth  divine  is  the  Lord's  Divine  Un- 
man, and  hence  tliat  it  is  a  supreme  [tenet]  anioncr 
the  doctrinals  of  the  church,  that  his  Human  is 
Divine.  — .-J.  C.  4()87. 

84.  When  men  iiad  so  far  removed  tliemselves 
from  the  Divine  Human  Essence,  that  .Tehovah 
was  not  able  to  inflow  into  man  with  that  Divine 
Essence,  He  assumed  humanity,  and  made  that  a 
Divine  Essence  ;  and  in  this  way  was  able,  by  an 
influx  into  heaven  thus  produced,  to  reach  those 
of  the  human  race  wlio  sliould  receive  the  Good- 
ness of  charity  and  tlie  truth  of  faitli  from  the 
Divine  Human  Essence,  whicli  so  became  visible. 

— ./?.  c.  (nso. 

85.  Before  the  cominsj  of  the  Lord  into  the 
world,  there  was  influx  of  life  with  men  and  with 
spirits,  from  .Teiiovali  or  the  Lord,  throuirh  the 
celestial  kinpfdom,  that  is,  through  the  anp-els  who 
were  in  that  Icinjidom  ;  hence  they  then  had  power ; 
but  when  the  Lord  came  into  the  v.'orld,  and  there- 
by made  the  liunian  in  Himself  Divine,  He  put  on 
that  itself,  which  was  M'itli  the  ano-eis  of  the  celes- 
tial Icimrdom,  tlius  He  put  on  that  power:  for  the 
Divine  transflux  through  that  heaven  had  been 
heretofore  the  Human  Divine ;  it  was  also  the 
Divine  Man  which  was  presented  when  Jehovah 
so  appeared  ;  but  this  Human  Divine  ceased  when 
the  Lord  Himself  made  the  Human  in  Himself 
Divine. — 1.  C.  637L 

80.  "Until  Shiloh  come."  That  it  sig^nifies  the 
coming  of  tlie  Lord,  and  the  tranquillity  of  peace 
then,  appears  from  the  signification  of  Shiloh,  as 
being  the  Lord,  who  is  called  Shiloli  from  this, 
that  He  pacified  and  made  all  things  tranquil  ;  for 
in  the  original  tongue  Shiloh  is  derived  from  an 
expression  which  signifies  tranquillity.  Why  the 
Lord  is  here  called  Shiloh,  is  evident  from  what 
was  said  just  above,  concerning  the  celestial  king- 
dom and  its  power ;  for  when  the  Divine  was  pre- 
sented through  that  kingdom,  then  there  was  in- 
tranquillity  ;  for  those  things  which  are  in  heaven, 
and  those  which  are  in  hell,  could  not  thereby  be 
reduced  into  order,  inasmuch  as  the  Divine  which 
flowed  through  that  kingdom  could  not  be  pure, 
because  heaven  is  not  pure  ;  thus  neither  is  that 
kingdom  so  strong  that  by  it  all  things  might  be 
kept  in  order ;  wherefore  also  then  infernal  and 
diabolical  spirits  issued  forth  from  the  hells,  and 
gained  dominion  over  the  souls  which  came  from 
the  world  ;  whence  it  came  to  pass  that  no  others 
then  could  be  saved  than  the  celestial,  and  at 
length  scarcely  they,  unless  the  Lord  had  assumed 
the  human,  and  made  it  in  Himself  Divine.  By 
this  the  Lord  reduced  all  things  into  order,  first 
the  things  which  arc  in  heaven,  next  those  which 
are  in  the  hells ;  hence  the  tranquillity  of  peace.  — 
^.  C.  6373. 

87.  All  the  churches  which  were  before  his 
advent  -were  representative  churches,  which  could 
not  see  divine  truth  but  as  it  were  in  the  shade  ; 
but  after  the  advent  of  the  Lord  into  the  world,  a 
•^church  was  instituted  by  Him  which  saw  divine 
truth  in  the  light.  The  dilTerence  between  the 
churches  is  similar  to  evening  and  morning.  The 
state  of  the  church  previous  to  the  Lord's  coming 
is  also  called  evening,  and  the  state  of  the  church 
after  his  coming  is  called  morning.  The  Lord, 
previous  to  his  coming  into  the  world,  was  indeed 
present  with  the  men  of  the  church,  but  it  was 
mediately  through  heaven ;  but  since  his  advent 
in  tlie  world.  He  is  immediately  present  with  the 
men  of  the  church.  For  in  the  world  He  put  on 
also  the  Divine  Natural,  in  which  He  is  present 


with  men.  Tiie  glorification  of  the  I^ord  is  the' 
glorification  of  his  hmnanity,  which  He  took  in  the 
world  ;  and  the  humanity  of  the  Lord  glorified  is 
tiie  Divine  Nafural  — .S.  S.  <>!). 

88.  It  is  to  be  fully  known  that  all  tlie  corre- 
spondence that  th(>re  is  ^^■ith  heaven  is  with  the 
Divine  Human  of  the  Lord,  since  heaven  is  from 
Him  and  He  is  heaven,  as  has  been  shown  in  the 
foregoing  articles ;  for  unless  the  Divine  Human 
flowed  into  all  tilings  of  heaven,  and  according  to 
correspondences  into  all  tilings  of  the  wfirld,  nei- 
ther angel  nor  man  would  exist.  Thence  again  it 
is  manifest  wliy  flie  liord  became  Man,  and  clothed 
his  Divine  witli  tlie  Human,  from  first  to  last ;  that 
it  was  because  the  Divine  Human,  from  which 
heaven  existed  before  the  coining  of  the  Lord, 
was  no  longer  swlhcient  to  sustain  all  things,  be- 
cause man,  who  is  the  basis  of  the  heavens,  sub- 
verted and  destroyed  order. —  //.  //.  10  L 

89.  Man  is  so  natural  and  sensual  that  he  is 
utterly  incapable  of  having  an  idea  of  thought  con- 
cerning abstract  [principles],  unless  he  adjoins 
something  natural  which  had  entered  from  the 
world  through  sensuals,  for  without  such  a  [natural 
something]  his  thought  perishes  as  in  an  abyss, 
and  is  dissipated  ;  therefore  lest  the  Divine  should 
perish  with  man  altogether  immersed  in  corporeal 
and  earthly  things,  and  in  cases  where  it  remained, 
should  be  defiled  by  an  unclean  idea,  and  together 
with  it  every  thing  celestial  and  spiritual  from  the 
Divine  should  suffer  in  like  manner,  it  pleased 
Jehovah  to  present  Himself  actually  such  as  He  is, 
and  such  as  He  appears  in  heaven,  namely,  as  a 
divine  Man ;  for  all  of  heaven  conspires  to  the 
human  form,  as  may  be  manifest  from  what  has 
been  shown  at  the  close  of  the  chapters  concern- 
ing the  correspondence  of  all  things  of  man  with 
the  grand  man,  M'hich  is  heaven.  This  Divine,  or 
this  of  Jehovah  in  heaven,  is  the  Lord  from  eter- 
nity ;  the  same  also  the  Lord  took  upon  Him  when 
He  glorified  or  made  the  human  in  Himself  Divine ; 
which  is  also  manifest  from  the  form  in  which  he 
appeared  before  Peter,  James,  and  John,  when  he 
was  transformed,  Matt.  xvii.  1,  2;  and  also  in 
which  he  occasionally  appeared  to  the  prophets. 
Hence  now  it  is,  that  every  one  is  able  to  think  of 
the  Divine  Itself  as  of  a  Man,  and  then  of  the  Lord, 
in  whom  is  all  the  Divine,  and  a  perfect  trine  ;  for  in 
the  Lord  the  Divine  Itself  is  the  Father,  that  divine 
in  heaven  is  the  Son,  and  the  divine  thence  proceed- 
ing is  the  Holy  Spirit ;  and  that  these  are  one,  as  He 
himself  teaches,  is  hence  manifest.  —  Jl.  C  5110. 

90.  Inasmuch  as  the  Lord  operates  all  tilings 
from  first  principles  by  ultimates,  and  in  ultimates 
is  in  His  power  and  in  His  fulness,  therefore  it 
pleased  the  Lord  to  take  upon  Him  the  Human 
[principle],  and  to  be  made  divine  truth,  that  is,, 
the  Word,  and  thereby  from  Himself  to  reduce 
into  order  all  things  of  heaven,  and  all  things  of 
hell,  that  is,  to  execute  a  last  judgment:  this  the 
Lord  could  accomplish  from  the  Divine  [principle] 
in  Himself,  which  is  in  first  [principles],  by  His 
Human,  which  was  in  ultimates,  and  not  from  his 
presence  or  abode  in  the  men  of  the  churcli,  as 
formerly,  for  these  had  altogether  fallen  away  from 
the  truths  and  goods  of  the  Word,  in  which  the 
Lord  had  before  His  habitation  with  man.  This 
was  the  primary  cause  of  the  Lord's  advent  into 
tlie  world,  and  also  that  He  might  make  His 
Human  [princijde]  Divine ;  for  thereby  he  put 
himself  into  tiic  ])OAver  of  keeping  all  tilings  of 
heaven,  and  all  things  of  hell,  forever  in  order.  — 
J.  E.  J  087. 

91.  It  must  be  observed,  that  the  Lord  is  present 


30 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


with  men  in  his  divine  natural  principle  ;  but  with 
the  angels  of  his  spiritual  kingdom,  in  his  divine 
spiritual  principle  ;  and  with  the  angels  of  his 
celestial  kingdom,  in  his  divine  celestial  principle ; 
still  he  is  not  divided,  but  appears  to  every  one 
according  to  his  quality.  —  Ji.  R.  4G6. 

92.  Tlie  Divine  itself  in  heaven,  or  in  the  great- 
est Man,  was  the  Divine  Human,  and  was  Jehovah 
Himself,  thus  clothed  with  the  human.  But  when 
mankind  became  such,  that  the  Divine  itself, 
clotiied  as  the  divine  human,  could  no  longer  affect 
them,  that  is,  when  Jehovah  could  no  longer  come 
to  man,  because  he  had  so  far  removed  himself, 
then  Jehovah,  who  is  the  Lord  as  to  the  Divine 
Essence,  descended  and  took  upon  him  tlie  human, 
by  conception  divine,  and  by  birth  from  a  virgin 
like  another  man ;  but  this  he  expelled,  and  by 
divine  means  made  divine  the  human  that  was  born, 
from  which  proceeds  all  the  Holy  ;  thus  the  divine 
human  existed  an  Essence  by  itself,  v.-jiich  fills  the 
universal  heaven,  and  effects  that  those  should  be 
saved  wlio  before  could  not  be  saved  ;  this  now  is  the 
Lord,  who  as  to  the  divine  human  alone  is  man,  and 
from  whom  man  has  that  he  is  man.  —  Jl.  C.  30G1. 

93.  The  reason  why  it  pleased  the  Lord  to  be 
born  a  man  was,  that  He  might  actually  put  on 
the  human,  and  might  make  tliis  Divine,  to  save 
the  human  race.  Know  therefore,  that  the  Lord  is 
Jehovah  himself  or  the  Father  in  a  human  form  ; 
which  also  the  Lord  Himself  teaches  in  John, 
"  I  and  the  Father  are  one,"  x.  30 :  again,  "  Jesus 
said,  Henceforth  ye  have  known  and  seen  the 
Father :  He  who  hath  seen  Me  hath  seen  tlie 
Father :  Believe  Me  that  I  am  in  the  Father  and 
the  Father  in  Me,"  xiv.  7,  9,  II :  and  again,  "  All 
mine  are  thine,  and  all  thine  mine,"  xvii.  10.  This 
great  mystery  is  described  in  John  in  these  words  : 
"  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  God  was  the  Word  ;  the  same 
was  in  the  beginning  with  God :  all  things  were 
made  by  Him,  and  without  Him  was  not  any  thing 
made  which  was  made.  And  the  Word  was  made 
flesh,  and  dwelt  amongst  us,  and  we  have  seen  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Fatlier. 
No  one  hath  seen  God  at  any  time ;  the  only  be- 
gotten Son,  who  is  in  the  bosom  of  the  Father,  He 
hath  brougiit  him  forth  to  view,"  i.  1-3,  14,  18. 
The  Word  is  the  divine  truth,  which  has  been  re- 
vealed to  men,  and  since  this  could  not  be  revealed 
except  from  Jehovah  as  a  Man,  that  is,  except  from 
Jehovah  in  the  human  form,  thus  from  the  Lord, 
therefore  it  is  said,  "  In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  God  was 
the  Word:"  it  is  known  in  the  church,  that  by  the 
Word  is  meant  the  Lord ;  wherefore  this  is  openly 
said,  "  The  Word  was  made  flesh,  and  dwelt 
amongst  us,  and  we  have  seen  his  glory,  the  glory 
as  of  the  only  begotten  of  tiie  Father."  Tiiat  the 
divine  truth  could  not  be  reve-iled  to  men,  except 
from  Jehovah  in  the  human  form,  is  also  clearly 
said :  "  No  one  hath  seen  God  at  any  time ;  the 
only-begotten  Son,  wlio  is  in  the  bosom  of  the 
Father,  He  iiath  brought  him  forth  to  view."  From 
this  it  is  evident,  that  the  Lord  from  eternity  was 
Jehovah  or  the  Father  in  a  human  form,  but  not 
yet  in  the  flesh,  for  an  angel  has  not  flesh :  and 
whereas  Jehovah  or  the  Father  willed  to  put  on  all 
the  human,  for  the  sake  of  the  salvation  of  the 
human  race,  therefore  also  He  assumed  flesh ; 
wherefore  it  is  said,  "God  was  the  Word,  and  the 
Word  was  made  flesh:"  and  in  Luke,  "'See  ye 
my  hands  and  my  feet,  that  it  is  I  Myself;  handle 
Me  and  see,  for  a  spirit  hath  not  flesh  and  bones, 
as  ye  see  Me  have,"  xxiv.  39.     The  Lord  by  these 


words  taught,  that  he  was  no  longer  Jehovah  under 
the  form  of  an  angel,  but  that  He  was  Jehovah 
Man ;  which  also  is  meant  by  these  words  of  the 
Lord,  "  I  came  forth  from  the  Father,  and  am  come 
into  the  world ;  again  I  leave  the  world,  and  go  to 
the  Father."  John  xvi.  28.  —  ^.  C.  9315. 

94.  It  has  been  told  me  from  heaven,  that  in  the 
Lord,  from  eternity,  who  is  Jehovah,  before  the  as- 
sumption of  the  Human  in  the  world,  there  were 
the  two  prior  degrees  actually,  and  the  third  degree 
in  potency,  such  as  they  are  with  the  angels  ;  but 
tiiat  after  His  assumption  of  the  Human  in  the 
world,  He  put  on  also  the  third  or  natural  degree, 
and  thereby  became  a  man,  like  a  man  in  the  world, 
except  that  in  Him,  this  degree,  like  the  prior,  is 
infinite  and  uncreate,  while  in  angels  and  men, 
these  degrees  are  finite  and  created.  For  the 
Divine,  which  filled  all  space  without  space,  pene- 
trated also  to  the  ultimates  of  nature  ;  but  before 
tiie  assumption  of  the  Human,  the  divine  influx 
into  the  natural  degree,  was  mediate  through  the 
angelic  heavens  ;  but  after  the  assumption,  imme- 
diate, from  Himself:  which  is  the  reason,  why  all 
the  churches  in  the  world,  before  His  coming, 
were  representative  of  spiritual  and  celestial  things, 
but  after  His  coming,  became  spiritual  and  celes 
tial-natural,  and  representative  worship  was  abol- 
ished :  also  why  the  sun  of  the  angelic  heaven, 
which,  as  was  said  above,  is  the  proximate  pro- 
ceeding of  His  divine  love  and  divine  wisdom,  after 
His  assumption  of  the  Human,  shone  with  more 
eminent  effulgence  and  splendor  than  before  the 
assumption.  This  is  meant  by  the  words  of  Isaiah : 
"In  that  day,  the  light  of  the  moon  shall  be  as  the 
light  of  the  sun,  and  the  light  of  the  sun  shall  be 
sevenfold,  as  the  light  of  seven  days,"  xxx.  2G ; 
which  is  spoken  of  the  state  of  heaven  and  tlie 
church,  after  the  Lord's  coming  into  the  world.  And 
in  the  Apocalypse  :  "  The  countenance  of  the  Son 
of  Man  was  as  the  sun  shineth  in  his  strength,"  i. 
IG  ;  and  elsewhere,  as  in  Isaiah  Ix.  20 ;  2  Sam.  xxiii. 
3,  4  ;  Matt.  xvii.  1, 2.  The  mediate  illustration  of 
men,  through  the  angelic  heaven,  which  existed  be- 
fore the  Lord's  coming,  may  be  compared  to  the 
light  of  the  moon,  which  is  the  mediate  light  of  the 
,sun  ;  and  as  this  was  made  immediate,  after  His 
coming,  it  is  said  in  Isaiali,  "  That  tlie  light  of  the 
moon  shall  be  as  the  light  of  the  sun ; "  and  in  the 
Psalms,  "  In  His  days  shall  the  righteous  flourish, 
and  abundance  of  peace,  until  there  is  no  longer  any 
moon,"  Ixxii.  7  ;  tiiis  also  is  spoken  of  the  Lord. 

95.  The  Lord  from  eternity,  or  Jehovali,  put  on 
this  third  degree,  by  the  assumption  of  the  Human 
in  the  w^orld,  because  he  could  not  enter  into  this 
degree,  but  by  a  nature  similar  to  the  human  na- 
ture ;  therefore  only  by  conception,  from  His  Divine, 
and  by  nativity  from  a  virgin.  —  D.  L.  IV.  233,  234. 

Why  it  is  saitl  that  Jesus  proceeded  forth  and 
came  from  (lOd,  and  was  sent. 

9G.  That  to  go  forth  is  to  be  of  it,  or  its  own,  is 
evident  from  what  goes  befi)re  and  from  what  fol- 
lows, and  also  from  the  spiritual  sense  of  tliat  ex-., 
pression,  for  to  go  forth  or  to  proceed,  in  that  sense, 
is  to  present  one's  self  before  another  in  a  form  ac- 
commodated to  him,  thus  to  present  one's  self  the 
same  only  in  another  form ;  in  this  sense,  going 
forth  is  said  of  tlie  Lord  in  John  :  "  Jesus  said  of 
Himself,  I  proceeded  forth  and  came,  from  God,"  viii. 
42.  "  The  Father  lovetli  you,  because  ye  have 
loved  me,  and  have  believed  that  I  came  forth  from 
God :  I  came  forth  from  the  Father,  and  came 
into  the  world  ;  again  I  leave  the  world,  and  go  to 
the  Father.     The  disciples  said,  We  believe  that 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


31 


thou  earnest  forlli  from  God,"  xvi.  27,  28,  80. 
"  They  have  known  truly  that  I  came  forth  from 
God,"  xxvii.  8.  For  ilhirftratinir  wliiit  is  meant  by 
going  forth  or  proceeding,  the  tbllowin<r  cases  m:iy 
serve.  It  is  said  of  trntli,  that  it  <joes  fortli  or  pro- 
ceeds from  ^ood,  wiien  truth  is  tiie  form  of  ffood, 
or  wlien  truth  is  (jood  in  a  ibrm  wliich  tlio  under- 
standinir  can  apjjreliend.  It  may  also  be  said  of 
the  understandinir,  that  it  ^oes  ibrth  or  proceeds 
from  the  will,  when  t!ic  understanding  is  the  will 
formed,  or  wiien  it  is  the  will  in  a  form  apperceiv- 
able  to  the  internal  sij.'ht.  In  like  manner  con- 
cerninjr  tiie  thought  which  is  of  the  understanding, 
it  may  be  said  to  go  forth  or  proceed  when  it  be- 
comes speech,  and  concerning  'the  will  when  it 
becomes  action.  Thought  clothes  itself  in  another 
form  wlien  it  becomes  speech,  but  still  it  is  the 
thouglit  which  so  goes  forth  or  proceeds,  for  the 
words  and  so(mds,  which  are  put  on,  are  nothing 
but  adjuncts,  which  make  tiie  thouglit  to  be  ac- 
commodately  apperceived  :  in  like  manner  tlie  will 
becomes  another  form  when  it  becomes  action,  but 
still  it  is  the  will  w'hicli  is  presented  in  such  a 
form  ;  the  gestures  and  motions,  which  are  put  on, 
are  nothing  but  adjuncts,  nhich  make  the  will  to 
appear  and  affect  accommodately.  It  may  also  be 
said  of  tiie  external  man,  that  it  goes  fortli  or  pro- 
ceeds from  the  internal,  yea,  substantially,  be- 
cause the  external  man  is  nothing  else  than  the 
internal  so  formed,  that  it  may  act  suitably  in 
the  world  wherein  it  is.  From  these  tilings  it 
may  be  manifest,  what  going  forth  or  proceed- 
ing is  in  the  spiritual  sense,  namely,  that  when 
it  is  predicated  of  the  Lord,  it  is  the  Divine 
formed  as  a  man,  thus  accommodated  to  the  per- 
ception  of  the   believing ;    nevertheless   each   is 

one. 1.  C.  5337. 

i)7.  It  is  frequently  said  in  the  Word  concerning 
the  Lord,  that  he  was  sent  by  the  Father,  as  also 
it  is  said  here.  "Jehovah  hatii  sent  us;"  but  by 
being  sent  is  every  where  signified  in  an  internal 
sense  to  go  forth,  as  in  John  :  "They  have  received 
and  have  known  truly,  that  I  went  fortii  from  Thee, 
and  have  believed  that  Thou  hast  sent  Me,"  xvii.  8. 
In  like  manner  in  other  places,  as  in  the  same  Evan- 
gelist :  "  God  sent  not  his  Son  into  the  world,  to 
judge  the  world,  but  that  the  world  may  be  saved 
by  Him,"  iii.  17.  Again:  "He  who  honoreth  not 
the  Son,  honoreth  not  the  Father,  who  sent  Him," 
V.  23  ;  besides  many  other  passages.  In  like  man- 
ner it  is  said  of  the  holy  of  tlie  spirit,  that  it  was 
sent,  that  is,  tliat  it  goeth  forth  from  the  Divine 
of  the  Lord,  as  in  John :  "  Jesus  said.  When  the 
Comforter  shall  come,  whom  I  am  about  to  send 
to  you  from  the  Father,  the  Spirit  of  Trutii,  which 
goeth  forth  from  the  Father,  He  shall  testify  of 
Ale,"  XV.  2(J.  Again :  "  If  I  go  away,  I  will  send 
the  Comforter  to  you,"  xvi.  5,  7.  Hence  the  Proph- 
ets were  called  the  sent,  because  the  words  which 
they  spake  went  forth  from  the  holy  of  the  spirit  of 
the  Lord.  And  whereas  all  divine  Trutli  goes 
forth  from  Divine  Good,  the  expression  to  be  sent 
is  properly  predicated  of  Divine  Trutii.  Hence 
also  it  is  evident  what  it  is  to  go  forth,  viz.,  tliat  he 
who  goes  forth,  or  that  which  goes  forth,  is  of  him 
from  whom  it  goes  forth.  — » J.  C.  2397. 


The  Supreme  Reason  for  the  lucarnntion  ol 
the   Lord. 

98.  That  a  conjunction  of  the  Infinite  and 
Supreme  Divinity  with  the  human  race  was 
effected  by  the  Humanity  of  the  Lord  made  Divine, 
and   tliat  this   conjunction  was   the  cause  of  the 


Lord's  coming  into  the  world,  is  an  arcanum 
respecting  wliicb  many  are  inquisitive  in  their  own 
minds,  and  because  they  do  not  comprehend  it, 
they  do  not  believe  it ;  and  as  they  do  not  believe 
it,  by  reason  of  their  not  comprehending  it,  it  be- 
comes a  stumbling  block  to  them.  That  this  ia 
the  case  has  been  given  me  to  know  by  much  ex- 
jx^rience  concerning  those  who  come  into  the 
otlier  life.  There  are  very  many,  including  almost 
the  greatest  part  of  those  who  passed  tor  men  of 
ingenuity  in  this  world,  who,  when  they  think  that 
the  Lord  was  made  Man,  and  was  as  another  man 
in  his  external  form,  and  tliat  He  suffered,  and 
that,  notwithstanding.  He  governs  tlie  universe, 
instantly  tilled  the  spliere  with  scandals,  by  reason 
that  this  was  a  scandal,  or  stumbling  block,  to 
them  in  their  life  of  tht;  body,  although  they  then 
kept  their  thoughts  secret,  and  adored  Iliin  with 
external  sanctity.  For,  in  the  other  life,  the  inte- 
riors are  laid  o])en,  and  are  manifested  by  the 
sphere  that  is  thence  diflused :  hence  it  is  mani- 
festly perceived  what  had  been  their  faith,  and 
what  they  had  thought  concerning  the  Lord.  This 
being  the  case,  it  may  be  expedient  briefly  to  ex- 
plain how  the  matter  really  is.  After  all  the 
celestial  principle  in  man  was  lost,  that  is,  all  love 
to  God,  so  that  there  remained  no  longer  any  will 
to  what  was  good,  the  human  race  was  separated 
from  the  Divinity,  since  nothing  joins  them  to- 
gether but  love,  and  when  there  was  no  love,  dis- 
junction took  place,  the  consequence  of  which  ia 
destruction  and  extirpation.  A  promise  was 
therefore  thon  made  concerning  the  Lord's  coming 
into  the  world,  who  should  unite  the  Humanity  to 
the  Divinity,  and,  through  this  union,  should  effect 
conjunction  of  the  human  race  in  himself  by  a 
faith  grounded  in  love  and  charity.  From  the  time 
of  the  first  promise,  (concerning  which  see  Gen. 
iii.  25,)  faith,  grounded  in  love  to  the  Lord  who 
was  to  come,  was  effective  of  conjunction :  but 
when  there  was  no  longer  any  such  faith  remain- 
ing throughout  the  earth,  thon  the  Lord  came,  and 
united  the  Human  Essence  to  the  Divine,  so  that 
they  became  altogether  a  one,  as  he  himself  ex- 
pressly declares.  He  at  the  same  time  taught  the 
way  of  truth,  showing  that  every  one  who  should 
believe  on  him,  that  is,  should  love  him  and  the 
things  appertaining  to  him,  and  who  should  be 
principled  in  his  love,  which  is  extended  towards 
the  whole  human  race,  should  be  conjoined  with 
him,  and  be  saved.  When  the  Humanity  was 
made  Divine,  and  the  Divinity  Human,  in  the 
Lord,  then  the  influx  of  the  Infinite  or  Supreme 
Divinity  had  place  with  man,  which  could  never 
otherwise  have  existed.  Hence,  also,  there  was  a 
dispersion  of  the  direful  persuasions  of  falsity,  and 
of  the  direful  lusts  of  evil,  with  which  tlie  world  of 
spirits  was  overcharged,  and  was  continually  over- 
charging more  and  more,  in  consequence  of  the 
souls  that  were  continually  collecting  in  it  from 
this  world  ;  and  they  who  were  in  those  evils  and 
falsities  were  cast  into  the  hells,  and  thus  were 
separated.  Unless  such  a  dispersion  liad  been 
eflfected,  mankind  must  have  totally  perished,  they 
being  governed  by  spirits  from  the  Lord ;  nor  was 
there  any  otlier  method  of  eftecting  such  disper- 
sion, as  no  operation  of  the  Divinity  upon  man's 
internal  sensual  principles  was  practicable  through 
the  rational  principle,  this  principle  being  far  be- 
neath the  Supreme  Divinity  not  united  with  the 
Humanity.  Not  to  mention  other  arcana  of  a 
still  deeper  nature,  which  cannot  possibly  be  ex- 
plained to  the  apprehension  of  anv  man.  —  .i.  C. 
2034. 


32 


COMPENDIUM   OF    THE    THEOLOGICAL    AND    SPIRITUAL 


The  Glorification. 

99.  Inasmuch  as  it  now  follows  conccrninpf  the 
separation  of  tho  former  liuiirin,  which  the  Lord 
had  from  the  mother,  and  at  leno-tli  concernint^  its 
full  rejection,  it  is  to  be  known  that  the  Lord  suc- 
cessively and  continually,  even  to  the  last  of  his 
life,  when  lie  was  gloritied,  separated  from  Him- 
self and  put  off  that  which,  was  merely  human, 
viz.,  what  He  derived  from  the  mother,  till  at 
length  He  was  no  lonsrer  her  Son,  but  the  Son  of 
God,  as  well  with  respect  to  nativity  as  concep- 
tion, and  thus  one  with  the  Father,  and  Himself 
Jehovah.  —  .4.  C.  2649. 

100.  The  external  man  is  nothinof  else  but  an 
instrumental  or  organical  somethinof,  having'  no 
life  in  itself,  but  receiving  life  from  the  internal 
man,  by  which  it  appears  as  if  the  external  man 
had  life  from  itself.  With  the  Lord,  hoAvever, 
after  He  had  expelled  hereditary  evil,  and  thus  had 
purified  the  organical  substances  or  vessels  of  the 
human  essence,  these  also  received  life  ;  so  that 
the  Lord,  as  He  was  life  with  respect  to  the  inter- 
nal man,  became  life  also  with  respect  to  the 
external  man.  This  is  what  is  signified  by  glori- 
fication, as  mentioned  in  .John  :  "  Jesus  said.  Now 
is  the  Son  of  Man  glorified,  and  God  is  glorified  in 
Him.  If  God  be  glorified  in  Him,  God  shall  also 
glorify  Him  in  Himself,  and  shall  straightway 
glorify  Him,"  xiii.  31,  32,  And  again  :  "  Father, 
the  hour  is  come ;  glorify  thy  Son,  that  thy  Son 
also  may  glorify  Thee.  And  now,  O  Father,  glorify 
thou  Me  with  thine  own  self,  with  the  glory  which 
I  had  with  thee  before  the  world  was,"  xvii.  1,  5. 
And  again :  Jesus  said,  "  Father,  glorify  thy 
name.  Then  came  there  a  voice  from  heaven, 
saying,  I  both  have  glorified  it,  and  will  glorify  it 
again;'  xii.  28.  —  A.  C.  1G03. 

101.  The  Lord,  by  the  most  grievous  temptation 
combats,  reduced  all  things  in  Himself  into  divine 
order,  insomuch  that  there  remained  nothing  at 
all  of  the  human  which  He  had  derived  from  the 
mother ;  so  that  He  was  not  made  new  as  another 
man,  but  altogether  divine  ;  for  man,  who  is  made 
new  by  regeneration,  still  retains  in  himself  an 
inclination  to  evil,  yea,  evil  itself,  but  is  withheld 
from  evil  by  an  influx  of  the  life  of  the  Lord's 
love,  and  this  by  exceedingly  strong  power; 
whereas  the  Lord  entirely  cast  out  every  evil 
which  was  hereditary  to  Him  from  tlie  mother, 
and  made  Himself  divine,  even  as  to  the  vessels, 
that  is,  as  to  truths  ;  this  is  what  in  the  Word  is 
called  glorification.  —  .^.  C.  3318. 

102.  The  union  of  the  Lord's  Human  Essence 
with  his  Divine  Essence  was  not  afl'ected  at  once, 
but  successively  through  the  whole  course  of  his 
life,  from  intancy  to  the  last  period  of  his  life  in 
the  world  :  thus  He  ascended  continually,  to  glori- 
fication, tliat  is,  union  ;  which  is  what  we  read  in 
John:  "Jesus  said.  Father,  glorij}/  thy  name. 
Then  came  there  a  voice  from  heaven,  saying,  1 
both  have  glorified  it,  and  will  glorify  it  again." 
xii.  28.  — ^.  d  2033. 

What  the  Internal  and  External  Man  properly 
is,  as  further  explanatory  of  the  Lord's  Glo- 
rification. 

103.  What  the  internal  man  is,  and  what  the 
external,  is  known  to  few,  if  any,  in  the  present 
day.  It  is  generally  supposed  that  they  are  one 
and  the  same  ;  and  the  reason  of  this  supposition 
is,  because  the  generality  of  persons  believe  that 
they  do  what  is   good,  and  think  what  is   true  of 


themselves,  or  from  proprium,  this  being  a  neces- 
sary consequence  of  submission  to  its  influence. 
.  .  .  The  intenwl  man  is  as  distinct  from  the 
external  as  heaven  from  earth.  Both  the  learned 
and  the  unlearned,  when  reflecting  on  the  sub- 
ject, entertain  no  other  conception  respecting  the 
interna]  man  but  as  consisting  of  thought,  because 
it  is  within;  and  believe  that  the  external  man  is 
the  body,  with  its  sensual  and  voluptuous  princi- 
ple, because  they  are  without.  Thought,  however, 
which  is  thus  ascribed  to  the  internal  man,  does 
not,  in  fact,  belong  thereto ;  for  in  the  internal 
man  there  are  nothing  but  goods  and  truths  derived 
from  the  Lord,  conscience  being  implanted  in  the 
interior  man  by  the  Lord.  Thus  the  wicked,  yea, 
the  very  worst  of  men,  and  even  those  who  are 
destitute  of  conscience,  have  a  principle  of 
thought  ;  hence  it  is  evident  that  the  faculty  of 
thought  does  not  belong  to  the  internal,  but  to  the 
external  man.  That  the  material  body,  with  its 
sensual  and  voluptuous  principle,  does  not  consti- 
tute the  external  man,  is  manifest  from  this  con- 
sideration, that  spirits,  who  have  no  material 
bodies,  have  an  external  man  as  well  as  men  on 
earth.  .  .  .  The  uiternal  man  is  formed  of 
what  is  celestial  and  spiritual ;  and  the  external 
man  of  sensual  things,  not  belonging  to  the  body, 
but  derived  from  bodily  tilings  ;  and  this  is  the 
case  not '  only  with  man,  but  also  with  spirits.  — 
A.  C.  978. 

104.  They  who  have  only  a  general  idea  concern- 
ing the  internal  and  external  man,  believe  that  it  is 
the  internal  man  which  thinks  and  which  wills,  and 
the  external  which  speaks  and  acts,  since  to  think 
and  to  will  is  somewhat  internal,  and  thence  to 
speak  and  to  act  is  external.  But  it  is  to  be 
noticed  that  not  only  the  internal  man  thinks  and 
wills,  but  also  the  external.  —  .4.  C.  9702,  9703. 

105.  It  is  scarcely  known  at  this  day  what  the 
external  man  is ;  for  it  is  supposed  that  the  things 
appertaining  to  the  body  alone  constitute  the  ex- 
ternal man,  as  his  sensuals,  namely,  the  touch,  the 
taste,  the  smell,  the  hearing,  and  the  sight ;  as 
also  the  appetites  and  pleasures.  But  these  only 
constitute  the  outermost  man,  Mhich  is  merely  cor- 
poreal. The  external  man  properly  is  constituted 
by  scientifics  appertaining  to  the  memory,  and 
afl^ections  appertaining  to  the  love  with  which  man 
is  imbued  :  also  by  the  sensuals  which  are  proper 
to  spirits,  with  the  pleasures  which  likewise  apper- 
tain to  spirits.  That  these  properly  constitute  the 
external  or  exterior  man,  may  appear  from  men  in 
another  life,  or  from  spirits  who,  in  like  manner, 
have  an  external  man,  and  an  interior,  and  conse- 
quently an  internal  man.  This  body  is  only  as  an 
integument  or  shell,  which  is  dissolved,  in  order 
that  man  may  truly  live,  and  that  all  things  apper- 
taining to  him  may  become  more  excellent.  — 
A.  C.  1718. 

The  Lord's  Hereditary  Evil. 

100.  It  may  be  a  matter  of  surprise  to  many,  to 
hear  it  said  that  hereditary  evil  from  the  mother  was 
with  tlie  Lord  ;  but  ...  it  cannot  be  doubted 
that  it  was  so.  It  is  altogether  impossible  for  any 
man  to  be  born  of  a  human  parent,  but  he  must 
thence  derive  evil.  But  there  is  a  difference  be- 
tween hereditary  evil  which  is  derived  from  the 
father,  and  that  which  is  derived  from  the  mother. 
Hereditary  evil  from  the  father  is  more  interior, 
and  remains  to  eternity,  for  it  can  never  be  eradi- 
cated :  the  Lord  had  no  such  evil,  since  He  was 
born  of  Jehovah  as   his  Father,  and  thus,  as  to  in- 


WIUriNGS    OF    EMANUEL    SWEDENBORG. 


33 


ternals,  was  Divino,  or  Johovali,  But  hereditary 
evil  from  the  mother  appertains  to  the  external 
man :  this  was  attached  to  the  Lord.  Thus  the 
Lord  was  born  as  another  man,  and  had  infirmities 
as  another  man.  That  He  derived  hereditary  evil 
from  the  mother,  appears  evidently  from  the  cir- 
cumstance of  his  endurinjj  temptations  ;  for  it  is 
impossible  tint  any  one  should  be  tempted  who 
has  no  evil,  evil  beintj  that  in  man  which  tempts, 
and  by  which  he  is  tempted.  That  tiie  Lord  was 
tempted,  and  that  He  endured  temptations  a  thou- 
sand times  more  pfrievous  than  any  man  can  possi- 
bly sustain,  and  that  He  endured  them  alone,  and 
by  his  own  proper  power  overcame  evil,  or  the 
devil  and  all  hell,  is  also  manifest.  It  is  not  possi- 
ble for  any  annuel  to  be  tempted  by  the  devil,  be- 
cause, beintr  in  the  Lord,  the  evil  spirits  caimot 
approach  him  even  distantly,  as  they  would  be  in- 
stantly seized  with  horror  and  frinflit ;  much  less 
could  hell  approp.ch  to  the  Lord,  if  He  had  been 
born  Divino,  that  is,  without  an  adherence  of  evil 
from  the  mother.  That  the  Lord  also  bore  the 
inicpiities  and  evils  of  mankind,  is  a  form  of  speak- 
iiifr  common  ^ith  preachers  ;  but  for  Him  to  take 
upon  Himself  iniquities  and  evils,  except  in  an 
hereditary  way,  was  impossible.  The  Divine  Na- 
ture is  not  susceptible  of  evil.  Wherefore,  that 
he  mio'ht  overcome  evil  by  his  own  proper  strenofth, 
wliich  no  man  ever  could,  or  can  do,  and  might 
thus  alone  become  righteousness,  He  was  willing 
to  be  born  as  another  man.  There  otherwise 
would  have  been  no  need  that  He  should  be  born ; 
for  He  might  have  assumed  the  Human  Essence 
without  nativity,  as  He  had  formerly  done  oc- 
casionally, when  He  appeared  to  those  of  the  Most 
Ancient  Church,  and  likewise  to  the  prophets. 
But  in  order  that  He  might  also  put  on  evil,  to 
fight  against  and  conquer  it,  and  might  thus  at  the 
same  time  join  together  in  Himself  the  Divine  Es- 
sence and  the  Human  Essence,  He  came  into  the 
world.  The  Lord,  however,  had  no  actual  evil,  or 
evil  that  was  his  own  ;  as  He  Himself  declares  in 
John  :  "  Which  of  you  convicteth  me  of  sin  ?  " 
viii.  46.  —  J.  C.  1573. 

The   Lord  made  his    Human    Divine    by  his 
own  proper  Ability. 

107.  It  is  known  that  the  Lord  was  born  as  an- 
other man,  and  that  when  an  infant.  He  learned  to 
speak  as  another  infant,  and  that  He  next  grew  in 
science,  also  in  intelligence  and  wisdom  ;  hence 
it  is  evident,  that  his  human  was  not  Divine  from 
nativity,  but  that  He  made  it  Divine  by  his  own 
proper  ability.  That  it  was  done  by  his  own  prop- 
er ability  was  because  He  was  conceived  by  Je- 
hovah, and  hence  the  inmost  of  his  life  was  Jehovah 
,  Himself;  for  tiie  inmost  of  the  life  of  every  man, 
which  is  called  soul,  is  from  the  father,  but  what 
that  inmost  puts  on,  which  is  called  body,  is  from 
the  mother.  That  the  inmost  of  life,  which  is  from 
the  father,  is  continually  flowing  in  and  operating 
upon  the  external,  whicii  is  from  the  mother,  and 
endeavoring  to  make  this  like  to  itself,  even  in  the 
womb,  may  be  manifest  from  sons,  in  that  they  are 
born  to  the  natural  inclination  of  the  father,  and  in 
some  cases  grandsons  and  great-grandsons  to  the 
natural  inclinations  of  the  grandfatlier  and  great- 
grandfather: the  ground  and  reason  of  this  is,  be- 
cause the  soul,  which  is  from  the  fither,  continu- 
ally wills  to  make  the  external,  which  is  from  the 
mother,  like  to  itself  Since  this  is  the  case  with 
man,  it  may  be  manifest  that  it  was  especially  the 
case  with  the  Lord.  His  inmost  was  the  Divine 
Itself,  because  Jehovah  Himself,  for  He  was  his 
only -begotten  Son ;  and  inasmuch  as  the  inmost 


was  the  Divine  Itself,  could  not  this,  more  than  in 
the  case  of  any  man,  make  the  external,  which  was 
from  the  mother,  an  image  of  itself,  that  is,  like  to 
itself  thus  make  the  human,  which  was  external, 
and  from  the  motlier.  Divine  ?  and  this  by  his  own 
proper  ability,  because  the  Divine,  which  was  in- 
most, from  whicli  He  operated  into  the  human,  was 
his,  as  tiic  soul  of  man,  which  is  the  inmost,  is  his. 
And  whereas  the  Lord  advanced  according  to 
divine  order,  He  made  his  human,  when  He  was  in 
the  world,  to  be  divine  truth  ;  but  afterwards, 
when  He  was  fully  glorified,  He  made  it  to  be 
divine  good,  thus  one  with  Jehovah.  —  ^.  C.  6716. 

The  Lord  did  not  acknowledjre  Mary  as  his 
Mother,  because,  as  to  his  Inmost,  He  Ava'? 
not  her  Son. 

108.  It  is  believed  that  the  Lord,  as  to  the  Hu- 
man, not  only  was,  but  also  is,  the  Son  of  Mary  ; 
but  in  this  the  Christian  world  is  under  a  delusion. 
That  He  was  the  Son  of  Mary,  is  true ;  but  that 
He  is  so  still,  is  not  true  ;  for  by  acts  of  redemp- 
tion, He  put  off  the  Human  from  the  mother,  and 
put  on  a  Human  from  the  Father ;  thence  it  is, 
that  the  Human  of  the  Lord  is  Divine,  and  that,  in 
Him,  God  is  Man,  and  Man  God.  That  He  put 
off  the  Human  from  the  mother,  and  put  on  a  Hu- 
man from  the  Father,  which  is  the  Divine  Human, 
may  be  seen  from  this,  that  He  never  called  Mary 
his  Mother,  as  may  be  evident  from  these  passages  : 
"  The  mother  of  Jesus  said  to  Him,  They  have  no 
wine.  Jesus  said  to  her.  Woman,  what  is  it  to  Me 
and  thee  ?  My  hour  is  not  yet  come,"  John  ii.  4. 
And  in  another  place :  "  Jesus  from  the  cross 
seeing  his  mother,  and  the  disciple  standing  by, 
whom  He  loved,  saith  to  his  mother.  Woman,  be- 
hold thy  Son  !  Then  He  saith  to  the  disciple,  Be- 
hold thy  motlier !  "  xix.  2(i,  27.  And  once  that  He 
did  not  acknowledge  her  :  "  It  was  told  Jesus  by 
some,  saying.  Thy  mother  and  thy  brethren  are 
standing  without,  and  wish  to  see  Thee.  Jesus, 
answering,  said.  My  mother  and  my  brethren  are 
those  who  hear  the  Word  of  God,  and  do  it," 
Luke  viii.  20,  21  ;  Matt.  xii.  46-49 ;  Mark  iii. 
31-35.  Thus  the  Lord  did  not  call  her  mother, 
but  woman,  and  gave  her  to  John  as  a  mother  ;  in 
other  places  she  is  called  his  mother,  but  not  by 
his  own  mouth.  This  also  is  confirmed  by  this, 
that  He  did  not  acknowledge  Himself  to  be  the 
Son  of  David,  for  it  is  read  in  the  Evangelists, 
"  Jesus  asked  the  Pharisees,  saying,  What  think 
ye  of  Christ?  Whose  Son  is  He?  They  say  to 
Him,  David's.  He  saith  to  them.  How,  then,  doth 
David,  in  the  spirit,  call  Him  his  Lord,  saying. 
The  Lord  said  to  my  Lord,  Sit  on  my  right  hand, 
until  I  make  thine  enemies  thy  footstool.  If,  then, 
David  calleth  Him  Lord,  how  is  He  his  Son  ?  A^d 
no  one  was  able  to  answer  Him  a  word,"  Malt, 
xxii.  39-44;  Mark  xii.  35->37 ;  Luke  xx.  41-^4; 
Psalm  ex.  1.  To  the  above  I  shall  add  this 
news.  It  was  once  given  me  to  speak  with  Mary 
the  mother.  Slie  passed  by  some  time  since,  and 
appeared  in  heaven  over  my  head,  in  white  raiment, 
as  of  silk  ;  and  then,  stopping  a  little  while,  she 
said  that  she  was  the  mother  of  the  Lord,  because 
He  was  born  of  her,  but  that,  when  He  became 
God,  He  put  off  all  the  Human  which  He  had  froih 
her,  and  that  therefore  she  worships  Him  as  hei 
God,  and  that  she  is  not  willing  that  any  ouo 
should  acknowledge  Him  for  her  Son,  because  m 
Him  all  is  divine.  From  these  things,  tins  truth 
shines  forth,  that  thus  Jehovah  is  Man,  as  in  the 
firsts,  also  in  the  lasts,  according  to  these  words  . 
"  I  am  the  Alpha  and  the  Omega,  the  Beginning 
and  the  End,  He  who  is,  and  who  was.  and  who  is 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


to  come,  the  Almiglity,"  Rev.  i.  8,  IL  "John, 
when  he  saw  the  Son  of  Man  in  the  midst  of  the 
seven  candlesticks,  fell  at  his  feet  as  dead ;  but  lie 
put  his  right  hand  upon  liim,  saying,  I  am  the 
First  and  the  Last,"  Rev.  i.  13,  17;  xxi.  G. 
"  Behold,  I  come  quickly,  that  I  may  give  to  every 
one  according  to  his  work.  I  am  the  Alpha  and 
the  Omega,  the  Beginning  and  the  End,  the 
First  and  the  Last,"  xxii.  1'2,  13.  And  in  Isaiah  : 
"  Thus  said  Jehovah,  the  King  of  Israel,  and  his 
Redeemer,  Jehovah  of  hosts,  I  am  the  First  and 
the  Last,"  xliv.  6 ;  xlviii.  12.  —  T.  C.  R.  102. 

Why  the  Lord  spake  and  prayed  to  the  Father 
as  to  Another. 

109.  So  long  as  the  Lord  was  in  a  state  of 
temptation.  He  spake  with  Jehovah  as  with  anoth- 
er ;  but  so  far  as  his  human  essence  was  united 
to  his  Divine,  He  spake  with  Jehovah  as  with 
Himself,  This  is  evident  from  many  passages  in 
the  Evangelists,  and  also  from  many  in  the  Proph- 
ets, and  in  David.  The  reason  is  plain  from  what 
has  been  said  above  concerning  the  hereditary 
from  the  mother ;  in  proportion  as  any  thing  of 
this  remained,  He  Avas  as  it  were  absent  from  Je- 
hovah, but  in  proportion  as  this  was  extirpated. 
He  was  present,  and  was  Jehovah  Himself.  — 
^.  C.  1745. 

110.  So  far  as  the  Lord  was  in  the  human  not 
yet  made  Divine,  so  far  He  was  in  humiliation ; 
but  so  far  as  He  was  in  the  human  made  Divine, 
so  far  He  could  not  be  in  humiliation,  for  so  far 
He  was  God  and  Jehovah.  That  He  was  in  hu- 
miliation when  in  the  human  not  yet  made  Di- 
vine, was  because  the  human,  which  He  derived 
from  the  mother,  Avas  hereditary  evil,  and  this 
could  not  approximate  to  the  Divine  without  hu- 
miliation ;  for  man  in  genuine  humiliation  dive^sts 
himself  of  all  ability  to  think  and  do  any  thing 
from  himself,  and  leaves  himself  altogether  to  the 
Divine,  and  thus  accedes  to  the  Divine.  The 
Divine  was  indeed  in  the  Lord,  because  He  was 
conceived  of  Jehovah,  but  this  appeared  remote, 
so  far  as  his  human  was  in  the  maternal  heredi- 
tary ;  for  in  spiritual  and  celestial  things,  dissi- 
militude of  state  is  what  causes  removal  and 
absence,  and  similitude  of  state  is  what  causes 
approach  and  presence ;  and  it  is  love  which 
makes  similitude  and  dissimilitude.  From  these 
things  now  it  may  be  manifest,  whence  was  the 
state  of  humiliation  with  the  Lord  when  He  was 
in  the  world ;  but  afterwanls,  when  He  put  off  the 
human  which  He  derived  from  the  mother,  inso- 
much that  He  was  no  longer  her  son,  and  put  on 
the  Divine,  then  the  state  of  humiliation  ceased, 
for  then  He  was  one  with  Jehovah.  —  Jl.  C.  68GG. 

111.  Whereas  the  Lord  had  from  the  beginning 
a  humanity  from  the  mother,  and  successively  put 
off  the  same,  therefore,  during  his  abode  in  the 
world,  He  passed  through  two  states,  one  a  state 
of  humiliation,  or  emptying  Himself,  and  the  other 
a  state  of  glorification,  or  union  with  the  Divinity 
which  is  called  the  Father.  The  state  of  humili- 
ation was  at  the  time  and  in  the  degree  that  He 
was  in  the  humanity  from  the  mother,  and  the 
state  of  glorification,  at  the  time  and  in  the  de- 
gree that  He  was  in  the  humanity  from  the  Fa- 
ther. In  the  state  of  humiliation  He  prayed  unto 
the  Father,  as  to  one  different  from  Himself;  but 
in  the  state  of  glorification  He  spake  with  the 
Father  as  with  Himself.  In  tliis  latter  state.  He 
said  that  the  Father  was  in  Him,  and  He  in  the 
Father,  and  that  the  Father  and  He  were  one; 
but  in  the  state  of  humiliation,   He  underwent 


temptations,  and  suffered  the  cross,  and  prayet! 
unto  the  Father  not  to  forsake  Him;  for  the  Di- 
vinity could  not  be  tempted,  nmch  less  could  it 
suffer  the  cross.  Hence  then  it  appears,  that  by 
temptations,  and  continual  victories  therein,  and 
by  the  passion  of  the  cross,  which  was  the  last 
of  those  temptations.  He  entirely  conquered  the 
hells,  and  fully  glorified  the  humanity,  as  was 
shown  above.  That  the  Lord  put  off  the  human- 
ity from  the  mother,  and  put  on  the  humanity  fronj 
the  Divinity  Himself,  which  is  called  the  Father, 
appears  also  from  this  consideration,  that  so 
often  as  the  Lord  spake  by  his  own  mouth  unto 
the  mother,  He  did  not  call  her  mother,  but 
woman.  —  L.  35. 

112.  That  the  Lord  adored  and  prayed  to  Je- 
hovah his  Father,  is  known  from  the  Word  in  the 
Evangelists,  and  this  as  if  to  a  Being  different 
from  Himself,  although  Jehovah  was  in  Him.  But 
the  state  in  which  the  Lord  then  was,  was  his 
state  of  humiliation,  the  quality  of  which  Avas  de- 
scribed in  the  First  Part,  namely,  that  He  was 
then  in  the  infirm  human  derived  from  the  mother. 
But  so  far  as  He  put  off  that  human,  and  put  on 
the  Divine,  He  was  in  a  different  state,  which  is 
called  his  state  of  glorification.  In  the  former 
state  He  adored  Jehovah  as  a  Person  different 
from  Himself,  although  He  Avas  in  Himself;  for, 
tis  stated  above,  his  internal  was  Jehovah ;  but  in 
the  latter,  namely,  the  state  of  glorification,  He 
spake  Avith  Jehovah  as  Avith  Himself,  for  He  AA-as 
Jehovah  Himself.  But  hoAv  these  things  are  can- 
not be  conceived,  unless  it  be  knoAvn  Avhat  the 
internal  is,  and  hoAv  the  internal  acts  upon  the 
external ;  and,  further,  how  the  internal  and  exter- 
nal are  distinct  from  each  other,  and  yet  joined 
together.  This,  hoAvever,  may  be  illustrated  by 
its  like,  namely,  by  the  internal  in  man,  and  its 
influx  into,  and  operation  upon,  his  external.  The 
internal  of  man  is  that  by  which  man  is  man,  and 
by  Avhich  he  is  distinguished  from  brute  animals. 
By  this  internal  he  lives  after  death,  and  to  eter- 
nity ;  and  by  this  he  is  capable  of  being  elevated 
by  the  Lord  amongst  angels.  It  is  the  very  first 
form  by  virtue  of  Avhich  he  becomes,  and  is,  a 
man.  By  this  internal  the  Lord  is  united  to  man. 
The  heaven  nearest  to  the  Lord  consists  of  these 
human  internals ;  this,  however,  is  above  the  in- 
most angelic  heaven,  Avherefore  these  internals  are 
of  the  Lord  Himself.  Those  internals  of  men 
have  not  life  in  themselves,  but  are  forms  recipient 
of  the  life  of  the  Lord.  In  proportion,  then,  as 
man  is  in  evil,  Avhethor  actual  or  hereditary,  he  is 
as  it  Avere  separated  from  this  internal,  a\  hich  is 
of  the  Lord  and  Avith  the  Lord,  consequently  is 
separated  from  the  Lord  ;  for,  although  this  inter- 
nal be  adjoined  to  man,  and  inseparable  from  him, 
still,  as  far  as  man  recedes  from  the  Lord,  so  far 
he  as  it  Avere  separates  himself  from  it.  This  sep- 
aration, however,  is  not  an  evulsion  from  it,  for 
man  Avould  then  be  no  longer  capable  of  living 
after  death ;  but  it  is  a  dissent  and  disagreement 
of  those  faculties  of  man  Avhich  are  beneath  it, 
that  is,  of  the  rational  and  external  man.  In  pro- 
portion to  this  dissent  and  disagreement,  there  is 
a  disjunction ;  but  in  proportion  as  there  is  no  dis- 
sent and  disagreement,  man  is  conjoined  by  the 
internal  to  the  Lord ;  and  this  is  effected  in  pro- 
portion as  he  is  in  love  and  charitj',  for  love  and 
charity  conjoin.  Thus  it  is  in  respect  to  man. 
But  the  internal  of  the  Lord  Avas  Jehovah  Him- 
celf,  inasmuch  as  He  Avas  conceived  of  Jehovah, 
'dio  cannot  be  divided  and  become  another's,  as 
i.ae  internal  of  a  son  avIio  is  conceived  of  a  human 


WRITINGS    OF    EMANUEL    SWEDENBOUG. 


35 


father ;  for  the  Divine  i.s  not  capable  of  division, 
like  the  liuman,  but  is  one  and  the  same,  and  i.s 
permanent.  With  this  internal  the  Lord  nnited 
the  human  essence ;  and  because  the  internal  of 
the  Lord  was  Jehovah,  it  was  not  a  form  recipient 
of  life,  as  the  internal  of  man  is,  but  was  life  it- 
self. His  human  essence  also,  by  union,  was  in 
like  manner  made  life ;  wherefore  the  Lord  so 
often  says  that  He  is  life ;  as  in  John :  "  As  the 
Father  hath  life  in  Himself,  so  hath  He  given  to 
the  Son  to  have  life  in  Himself,"  ch.  v.  Md  ;  be- 
sides other  passages  in  tiic  same  Evangelist,  as 
ch.  i.  4  ;  V.  21  ;  vi.  [i3,  35,  48 ;  xi.  25.  In  propor- 
tion, therefore,  as  the  Lord  was  in  tiie  human, 
which  He  received  hereditarily  from  the  mother. 
He  appeared  distinct  from  Jehovah,  and  adored 
Jehovah  as  one  different  from  Himself;  but  in 
proportion  as  He  put  off  this  human,  the  Lord 
wa.s  not  distinct  from  Jehovah,  but  one  with  Him. 
The  former  state,  as  remarked  above,  was  the 
Lord's  state  of  humiliation,  but  the  latter  was  liis 
state  of  glorification.  —  »^.  C.  19'J9. 

The  Lord's   Glorification   imagred  in  the 
Regeneration  of  3Ian. 

113.  The  state  of  the  Lord's  glorification  may 
in  some  manner  be  conceived  from  the  state  of 
the  regeneration  of  man,  for  the  regeneration  of 
man  is  an  image  of  the  Lord's  glorification.  When 
man  is  regenerated,  he  then  becomes  altogether 
another,  and  is  made  new  ;  therefore,  also,  when 
he  is  regenerated,  he  is  called  born  again,  and 
created  anew;  then,  although  he  has  a  siuiilar 
face,  and  a  similar  speech,  yet  his  mind  is  not 
similar ;  his  mind,  when  he  is  regenerated,  is  open 
towards  heaven,  and  there  dwells  therein  love  to 
the  Lord,  and  charity  towards  his  neighbor,  with 
faith.  It  is  the  mind  which  makes  another  and  a 
new  man.  Change  of  state  cajinot  be  perceived 
in  the  body  of  man,  but  in  his  spirit,  the  body 
being  only  the  covering  of  his  spirit,  and  when  it 
is  put  off,  then  his  spirit  appears,  and  this  in  alto- 
gether another  form  when  he  is  regenerated,  for 
it  has  then  the  form  of  love  and  charity,  in  beauty 
inexpressible,  instead  of  its  pristine  form,  which 
was  that  of  hatred  and  cruelty,  with  a  deformity 
also  inexpressible.  Hence  it  may  appear  what  a 
regenerate  person  is,  or  one  that  is  born  again,  or 
created  anew,  viz.,  that  he  is  altogetiier  another 
and  a  new  man.  From  this  image  it  may  in  some 
measure  be  conceived  what  the  glorification  of 
the  Lord  is.  He  was  not  regenerated  as  a  man, 
but  was  made  divine,  and  this  from  the  veriest 
divine  love,  for  He  was  made  Divine  Love  itself. 
What  his  form  then  was,  was  made  apparent  to 
Peter,  James,  and  John,  when  it  was  given  them 
to  see  Him,  not  with  the  eyes  of  tlie  body,  but 
with  the  eyes  of  the  spirit,  viz.,  that  his  counte- 
nance shone  like  the  sun.  Matt.  xvii.  2 ;  and 
that  this  was  his  Divine  Human,  appears  from 
the  voice  which  then  came  out  of  the  cloud,  say- 
ing, "  This  is  my  beloved  Son,"  verse  5.  —  Jl.  C. 
3212. 

The  Lord's  whole  Life  a  contiftual  Temptation 
and  Victory. 

114.  That  the  life  of  the  Lord,  from  his  earliest 
childhood  even  to  the  last  hour  of  his  life  in  the 
world,  was  a  continual  temptation  and  continual 
victory,  appears  from  several  passages  in  the 
Word  of  the  Old  Testament ;  and  that  it  did  not 
cease  with  the  temptation  in  the  wilderness,  is 
evident  from  these  words  in  Luke :  "  After  that 
the  devil  had  finished  all  the  temptation,   he  de-  j 


parted  from  Him  for  a  season,"  iv.  13;  also  from 
tins,  that  He  was  tempted  even  to  the  death  of  the 
cross,  thus  to  tiie  last  hour  of  his  life  in  tlio  world. 
Hence  it  appears  that  the  Lord's  whole  life  in  the 
world,  from  his  earliest  childhood,  was  a  continual 
temptation  and  continual  victory  ;  the  last  was, 
when  he  prayed  on  the  cross  for  his  enemies,  thus 
for  all  on  the  face  of  the  whole  earth.  In  the 
Word  of  the  life  of  the  Lord  with  the  Evangelists, 
no  mention  is  made,  except  the  last,  of  any  other 
than  his  temptation  in  the  wilderness;  others  were 
not  disclosed  to  the  disciples  :  tiiose  Mhich  were 
disclosed  appear,  according  to  tiie  literal  sense, 
so  liglit  as  scarcely  to  be  any  thing ;  for  so  to 
speak  and  so  to  answer  is  not  any  temptation ; 
when  yet  it  was  more  grievous  tlian  any  human 
mind  can  conceive  or  believe.  No  one  can  know 
what  temptation  is  unless  he  has  been  in  it.  The 
temptation  which  is  related  in  Matt.  iv.  1-11  ; 
Mark  i.  12,  13 ;  Luke  iv.  1-13,  contains  in  a  sum- 
mary the  Lord's  temptations,  namely,  tiiat,  out  of 
love  towards  tiie  wiiole  human  race,  He  fougiit 
against  the  loves  of  self  and  of  the  world,  with 
which  the  hells  were  replete.  All  temptation  is 
made  against  the  love  in  wliich  man  is,  and  the 
degree  of  the  temptation  is  according  to  the  de- 
gree of  the  love.  If  it  is  not  against  the  love, 
there  is  no  temptation.  To  destroy  any  one's  love 
is  to  destroy  his  very  life,  for  love  is  life.  The 
life  of  the  Lord  was  love  towards  the  whole  hu- 
man race,  which  was  so  great,  and  of  such  a  na- 
ture, as  to  be  nothing  but  pure  love.  Against 
tills,  his  life,  were  admitted  continual  temptations, 
as  already  stated,  from  his  earliest  childhood  to 
his  last  liour  in  the  world.  During  all  tiiis  time 
the  Lord  was  assaulted  by  all  the  hells,  whicli 
were  continually  overcome,  subjugated,  and  con- 
quered by  Him;  and  this  solely  out  of  love  to- 
wards the  human  race.  And  Ijecause  this  love 
was  not  human,  but  divine,  and  all  temptation  is 
great  in  proportion  as  the  love  is  great,  it  may 
be  seen  how  grievous  were  his  combats,  and  how 
great  the  ferocity  with  which  the  hells  assailed 
Him.  That  these  things  were  so  I  know  of  a 
certainty.—.^.  C.  IGDO. 

115.  That  the  Lord,  more  than  all  in  the  uni- 
verse, underwent  and  sustained  most  grievous 
'temptations,  is  not  so  fully  known  from  the 
Word,  where  it  is  only  mentioned  that  He  was  in 
the  wilderness  forty  days,  and  was  tempted  of  the 
devil.  The  temptations  themselves  which  He  then 
had,  are  not  described  except  in  a  few  words ;  nev- 
erthele^  these  few  involve  all ;  as  what  is  men- 
tioned in  Mark,  ch.  i.  12,  13,  that  He  was  with 
the  beasts,  by  which  are  signified  the  worst  of  the 
infernal  crew  ;  and  what  is  elsewiiere  related,  that 
He  was  led  by  the  devil  upon  a  pinnacle  of  the 
Temple,  and  upon  a  higli  mountain,  which  an- 
notlWng  else  but  representatives  of  the  most  griev- 
ous temptations  which  he  suffered  in  the  wilder- 
ness.—.^. C.  1663. 

Use  of  the  Temptations  of  the  Lord. 

116.  Good  cannot  be  conjoined  with  truth,  in 
the  natural  man,  witiiout  comliats,  or,  what  is  th<' 
same,  without  temptations.  That  it  may  be  known 
how  the  case  is  in  respect  to  man,  it  may  be  brietiy 
told  :  man  is  notliing  else  but  an  organ,  or  vessel, 
whicii  receives  life  from  the  Lord,  for  man  does 
not  live  from  himself.  The  life,  wliicii  flows  i:i 
with  man  from  tlie  Lord,  is  from  his  divine  love  ; 
this  love,  or  the  life  thence,  flows  in  and  applies 
itself  to  the  vessels,  which  are  in  man's  rationai. 
and  which  are  in  his  natural :  tliese  vessels  with 


36 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


man  are  in  a  contrary  situation  in  rnspoct  to  the 
influent  life,  in  consequence  of  the  hereditary  evil 
into  which   man  is   born,   and  of  the  actual   evil 
which  he  procures  to  himself ;  but  as  far  as  the 
influent  life  can  dispose  the  vessels  to  receive  it, 
so  far  it  does  dispose  them.     .     .     .     Good  itself, 
which  has  life  from  the  Lord,  or  which  is  life,  is 
what  flows  in  and  disposes  ;  when  therefore  these 
vessels,  which  arc  variable  as  to  forms,  are  in  a 
contrary  position  and  direction  in  respect  to  the 
life,  as  was  said,  it  may  be  evident  that  they  must 
be  reduced  to  a  position  according  to  the  life,  or 
in  compliance  witii  tlie  life.     This  can  in  no  wise 
be   etTected,  so  long  as  man  is  in  that  state  into 
which  he  is  born,  and  into  which  he  has  reduced 
himself,  for  the  vessels  are  not  obedient,   being 
obstinately  repugnant,  and  opposing  with  all  their 
might  the  heavenly  order,  according  to  which  the 
life  acts  ;   for  the   good  which  moves  them,  and 
with  which  they  comply,  is  of  the  love  of  self  and 
the  world,  which  good,  from  the  crass  heat  which 
is  in  it,  causes  them  to  be  of  such  quality  ;  where- 
fore, before  they  can  be  rendered  compliant,  and 
be  made  fit  to  receive  any  thing  of  the  life  of  the 
Lord's  love,  they  must  be  softened.     This  soften- 
ing is  effected  by  no  other  means  than  by  temp- 
tations ;  for  temptations  remove  those  things  which 
pertain  to  self-love,  and  to  contempt  of  others  in 
comparison  with  self,  consequently  things  which 
pertain  to  self-glory,  and  also  to  hatred  and  re- 
venge thence  arising.     When,  therefore,  the  ves- 
sels  are   somewhat    tempered    and    subdued    by 
temptations,  then  they  begin  to  become  yielding 
to,  and  compliant  with,  the  life  of  the  Lord's  love, 
which  continually  flows  in  with  man.    Hence  then 
it  is,  that  good  begins  to  be  conjoined  to  truths, 
first   in  the  rational  man,  and  afterwards  in  the 
natural.     .     .     .     Hence  is  the  reason  why  man 
is  regenerated,  that  is,  is  made  new,  by  tempta- 
tions, or,  what  is  the  same,  by  spiritual  combats, 
and    that    he    is  afterwards    gifted   with  anotlier 
temper  or  disposition,  being  made  mild,  humble, 
simple,  and   contrite  in  heart.     From  these  con- 
siderations it  may  now  appear  what  use  tempta- 
tions promote,  viz.,  this,  that  good  from  the  Lord 
may  not  only  flow  in,  but  may   also  dispose  the 
vessels  to  obedience,  and  thus  conjoin  itself  with 
them.     .     .     .     But  as  to  what  respects  the  Lord," 
He,   by  the   most    grievous    temptation-combats, 
reduced  a^ll  things  in  Himself  Into   divine  order, 
insomuch  that  there   remained  nothing  at  all  of 
the  human  which  He  had  derived  from  the  mother, 
so  that  He  was  not  made  new   as  another  man, 
but  altogetlier  divine  ;  for  man,  who  is  made  new 
by  regeneration,  still  retains  in  himself  an  incli- 
nation to  evil,  yea,  is  evil  itself,  but  is  withheld 
from  evil  by  an  influx  of  the  life  of  the  Lord's 
love,   and    this    by   exceedingly    strong    power ; 
whereas,   the    Lord    entirely  cast   out  every  evil 
which   was   hereditary  to  Him  from  the  mother, 
and  made  Himself  divine  even  as  to  the  vessels, 
that  is,  as  to  truths.     That  is  wliat  in  the  Word 
is  called  glorification.  —  A.  C.  3318. 

The  Lord,  in  Glorification,  did  not  transmute 
or  chansie  his  Human  Nature  into  Divine, 
but  put  oil  the  Human  and  put  on  the  Di^due. 

117  That  the  Lord  had  a  Divine  and  a  Hu- 
man, ttio  Divine  from  Jehovah  as  Father,  and  the 
Human  from  the  Virgin  Mary,  is  known.  Thence 
it  IS  that  He  was  God  and  Man,  and  thus  He  had 
a  divine  essence  and  a  human  nature,  the  divine 
essence  from  the  Father,  and  the  human  nature 


from  the  mother  ;  and  thence  He  was  equal  to  the 
Father  as  to  the  Divine,  and  less  than  the  Father 
as  to  the  Human ;  and,  also,  that  He  did  not 
transmute  or  change  this  human  nature  from  the 
mother  into  the  divine  essence,  nor  commix  it 
with  the  divine  essence,  as  the  doctrine  of  faith, 
which  is  called  the  Athanasian  Creed,  teaches; 
for  the  human  nature  cannot  be  transmuted  into 
the  divine  essence,  nor  can  it  be  commixed  with 
it.  And  yet  it  is  according  to  the  same  doctrine 
that  the  Divine  assumed  the  Human,  that  is,  united 
itself  to  it,  as  a  soul  to  its  body,  so  that  they  were 
not  two,  but  one  person.  From  this  it  follows, 
that  He  put  off"  the  Human  taken  from  the  mother, 
which  in  itself  was  like  the  human  of  another  man, 
and  thus  material,  and  put  on  a  Human  from  the 
Father,  which  in  itself  was  like  his  Divine,  and 
thus  substantial,  from  which  the  Human  also  was 
made  Divine.  —  L.  35. 

The  Glorification  fully  completed  by  the 
Passion  of  the  Cross. 

118.  The  reason  why  the  union  itself  was  fully 
effected  by  the  passion  of  the  cross,  is,  because 
that  was  the  last  temptation  wliich  the  Lord  under- 
went in  the  world,  and  conjunction  is  effected  by 
temptations ;  for  in  them  man,  to  appearance,  is 
left  to  himself  alone,  although  he  is  not  left,  for 
God  is  then  most  really  present  in  tlie  inmost  of 
him,  and  supports  him  ;  wherefore,  when  any  one 
conquers  in  temptation,  he  is  most  intimately  con- 
joined to  God ;  and  the  Lord  then  was  most  inti- 
mately united  to  God  his  Father.  That  the  Lord 
in  the  passion  of  the  cross  was  left  to  Himself, 
is  evident  from  this  his  exclamation  upon  the 
Cross  :  "  O  God,  why  hast  thou  forsaken  Me  ?  " 
and  also  from  these  words  of  the  Lord  :  "  No  one 
taketh  life  from  Me,  but  I  lay  it  down  of  Myself; 
I  have  the  power  of  laying  it  down,  and  I  have 
the  power  of  taking  it  again  ;  this  commandment 
I  have  received  from  my  Father,"  John  x.  18. 
From  these  passages,  now,  it  may  be  evident,  that 
tlie  Lord  did  not  suffer  as  to  the  Divine,  but  as 
to  the  Human ;  and  that  then  an  inmost .  and 
thus  a  complete  union  was  effected.  —  T.  C.  R. 
126. 

119.  Concerning  the  Glorification,  by  which 
is  meant  the  unition  of  tlie  Divine  Human  of  the 
Lord  with  the  Divine  of  the  Father,  that  it  was 
fully  completed  by  the  passion  of  the  cross,  the 
Lord  thus  speaks:  "After  Judas  went  out,  Jesus 
said.  Now  the  Son  of  Man  is  glorified,  and  God  is 
glorified  in  Him;  if  God  be  glorified  in  Him,  God 
will  also  glorify  Him  in  himself,  and  will  presently 
glorify  Him,"  John  xiii.  31,  32.  Here  glorification 
is  said  both  of  God  the  Father  and  of  the  Son,  for 
it  is  said,  God  is  glorified  in  Him,  and  God  will 
glorify  Him  in  Himself:  that  this  is  to  be  united  is 
manifest.  "  Father,  glorify  thy  Son,  that  thy  Son 
also  may  glorify  Thee,"  xvii.  1,  5.  It  is  thus  said, 
because  the  unition  was  reciprocal,  and  as  it  is 
said,  "  The  Father  in  Him  and  He  in  the  Father." 
"  Now  my  soul  is  troubled ;  and  He  said,  Father, 
glorify  thy  nam»;  and  a  voice  came  out  from 
heaven,  I  both  have  glorified,  and  will  glorify 
again,"  xii.  27,  28.  This  was  said  because  the 
unition  was  effected  successively.  "  Ought  not 
Christ  to  suffer  this,  and  enter  into  his  glory  ? " 
Luke  xxiv.  26.  Glory,  in  the  Word,  when  it  is 
used  concerning  the  Lord,  signifies  divine  truth 
united  to  divine  good.  From  these  it  is  very  mani- 
fest, that  the  Human  of  the  Lord  is  Divine.  —  T. 
C.  K.  128. 


WRITINGS    OF    EMANUEL    SWEDENBOUG. 


37 


The  Resurrection, 

120.  Since  the  Human  of  the  Lord  was  irlorified, 
that  is,  was  made  Divine,  therofore,  after  death. 
He  rose  aorain  on  the  third  day,  with  His  whole 
body  ;  which  is  not  the  case  with  any  man  ;  for 
man  rises  again  only  as  to  the  .spirit,  but  not  as 
to  the  body.  That  man  might  know,  and  no 
one  doubt  but  tiiat  the  Lord  rose  again  with 
the  whole  body,  He  not  only  said  it  by  the 
fingels,  who  wire  in  the  sepulchre,  but  also 
showed  Hiin.solf  in  his  human  body  before  his  dis- 
ciples, saying  to  them,  when  they  believed  that 
they  saw  a  spirit,  "  See  my  hands  and  my  feet, 
tliat  it  is  I  Myself;  feel  of  Me  and  see,  for  a  spirit 
hath  not  flesh  and  bones,  as  ye  see  Me  have.  And 
when  He  had  said  tliis.  He  showed  tliom  his  hands 
and  his  feet,"  Luke  xxiv.  ;3!t,  40  ;  John  xx.  20. 
And  i  urthcr  :  "  Jesus  said  to  Thomas,  Reach  hither 
thy  fmger,  and  see  my  hands  ;  and  reach  tliy  hand, 
and  thrust  it  into  my  side,  and  be  not  faithless,  but 
believing.  Then  said  Thomas,  My  Lord  and  my 
God,"  John  xx.  27,  28.  That  the  Lord  might 
more  fully  prove  to  them,  that  He  was  not  a  spirit, 
but  a  man.  He  said  to  the  disciples,  "  Have  ye 
here  any  food  ?  And  they  gave  Him  a  piece  of 
broiled  fish,  and  of  a  honeycomb,  which  He  took 
and  ate  before  them,"  Luke  xxiv.  41-43.  Since 
his  body  now  was  not  material,  but  substantial  and 
divine,  therefore  He  "  came  in  to  the  disciples  while 
the  doors  were  shut,"  John  xx.  19,  26.  And  after 
He  had  been  seen  "  He  became  invisible,"  Luke 
xxiv.  31.  The  Lord  being  now  such,  was  taken 
up,  and  sat  at  tlie  right  hand  of  God  ;  for  it  is  said 
in  Luke,  "  It  came  to  pass  when  Jesus  was  bless- 
ing the  disciples.  He  departed  from  them,  and  was 
.  carried  up  into  heaven,"  xxii.  51.  And  in  Mark  : 
"After  He  had  spoken *to  them,  He  was  received 
up  into  heaven,  and  sat  at  the  right  hand  of  God," 
xvi.  19.  To  sit  at  the  right  hand  of  God,  signifies 
divine  omnipotence.  —  L.  35. 

121.  The  Lord  made  the  very  corporeal  in  Him- 
self divine,  as  well  the  sensuals  thereof  as  the 
recipients,  wherefore  also  He  rose  again  from  the 
sepulchre  with  his  body,  and  likewise  after  his 
resurrection  said  to  the  disciples,  "  See  my  hands 
and  my  feet,  that  it  is  I  Myself;  handle  Me  and 
see,  for  a  spirit  hath  not  flesh  and  bones  as  ye  see 
Me  have,"  Luke  xxiv.  39.  Most  persons  at  this 
day,  who  are  of  the  church,  believe  that  every  one 
is  to  rise  again  at  the  last  day,  and  then  with  the 
body  ;  which  opinion  is  so  universal,  that  scarcely 
any  one  from  doctrine  believes  otherwise ;  but  this 
opinion  has  prevailed  on  tliis  account,  because  the 
natural  man  supposes  that  it  is  the  body  alone 
which  lives,  wherefore  unless  he  believed  that  the 
body  was  again  to  receive  life,  he  would  altogether 
deny  a  resurrection.  The  case,  however,  is  this : 
man  rises  again  immediately  after  death,  and  then 
appears  to  himself  in  the  body  altogether  as  in  the 
world,  witli  such  a  face,  with  such  members,  arms, 
hands,  feet,  breast,  belly,  loins  ;  yea,  also,  when  he 
sees  himself  and  touches  himself,  he  says  that  he 
is  a  man  as  iu  the  world  ;  nevertheless  it  is  not  his 
external,  which  he  carried  about  in  tiie  world,  that 
he  sees  and  touche.5,  but  it  is  tiie  internal,  which 
constitutes  that  very  luunan  which  lives,  and  which 
liad  an  external  about  itself  or  out  of  the  single 
things  of  itself,  whereby  it  could  be  in  the  world, 
and  act  suitably  tliere  and  perform  its  functions ; 
tlie  earthly  corporeal  is  no  longer  of  any  use  to  it, 
it  being  in  another  world  where  are  otiier  finictions, 
and  other  powers  and  abilities,  to  wliicli  its  body, 
such  as  it  has  there,  is  adapted  :  tliis  body  it  sees 
with  its  eyes,  not  those  which  it  had  in  the  world, 


but  those  which  it  has  there,  which  ^re  the  eyes 
of  its  internal  man,  :uid  out  of  whic)  through  tiie 
eyes  of  the  body  it  had  before  seen  worldly  and  ter- 
restrial things  :  it  also  feels  it  with  the  touch,  not 
with  the  hands  or  sense  of  touch  which  it  enjoyed 
in  the  world,  but  with  the  hands  and  sense  of 
touch  which  it  tliere  enjoys,  wiiich  is  that  from 
which  its  sense  of  touch  in  the  world  existed :  every 
sense  also  is  there  more  exquisite  and  more  perfect, 
because  it  is  the  sense  of  the  internal  of  man  set 
loose  from  the  external,  for  tiie  internal  is  in  a 
more  perfect  state,  inasmuch  as  it  gives  to  the 
external  tiic  power  of  sensation,  but  when  it  acts 
into  the  external,  as  in  the  world,  then  the  sensa- 
tion is  rendered  dull  and  obscure  :  moreover  it  is 
tlie  internal  which  is  sensible  of  the  internal,  and 
the  external  which  is  sensible  of  the  external ; 
hence  it  is  that  men  after  death  see  each  other,  and 
are  in  society  togetiier  according  to  the  interiors ; 
that  I  might  be  certain  as  to  these  things,  it  has  also 
been  given  me  to  touch  spirits  themselves,  and  to 
speak  frequently  with  them  on  this  subject.  Men 
after  death,  who  are  then  called  spirits,  and  they 
who  have  lived  in  good,  angels,  are  greatly  sur- 
prised that  the  man  of  tlie  church  should  believe, 
that  he  is  not  to  see  eternal  life  until  the  last  day, 
when  the  world  shall  perish,  and  that  then  he  is  to 
be  again  clothed  with  the  dust  which  had  been  re- 
jected, when  yet  the  man  of  the  church  knows  that 
he  rises  again  after  death ;  for  who  does  not  say, 
when  a  man  dies,  that  his  soul  or  spuit  afterwards 
is  in  heaven  or  in  hell  ;  and  who  does  not  say  of  his 
own  infants  who  are  dead,  that  tliey  are  in  heaven  ; 
and  who  does  not  comfort  a  sick  person,  or  also 
one  condemned  to  deatii,  by  the  assurance  that  he 
shall  shortly  come  into  another  life  ?  And  he  who 
is  in  the  agony  of  death,  and  is  prepared,  believes 
no  otherwise  ;  yea,  also,  from  that  belief  many  claim 
to  themselves  the  power  of  delivering  others  from 
places  of  damnation,  and  of  introducing  them  into 
heaven,  and  of  making  masses  for  them.  Who 
does  not  know  what  the  Lord  said  to  the  thief? 
"  To  day  shalt  thou  be  with  Me  in  paradise,"  Luke 
xxiii.  43  ;  and  what  he  said  concerning  the  rich 
man  and  Lazarus,  that  "  the  former  was  translated 
into  hell,  but  the  latter  by  angels  in  heaven,"  Luke 
xvi.  22,  23  ;  and  who  is  not  acquainted  with  wiiat 
the  Lord  taught  concerning  the  resurrection,  "that 
He  is  not  the  God  of  the  dead,  but  of  the  living," 
Luke  XX.  38.  Man  is  acquainted  with  these  things, 
and  also  he  so  thinks  and  so  speaks,  when  he  thinks 
and  speaks  from  the  spirit,  but  when  from  doctri- 
nals,  he  says  (jnite  otherwise,  namely,  that  he  is  not 
to  rise  again  till  the  last  day ;  when  yet  it  is  the 
last  day  to  every  one  when  he  dies,  and  likewise 
then  is  his  judgment,  as  some  also  speak.  These 
things  are  said  to  the  intent  it  may  be  known,  that 
no  man  rises  again  in  tiie  body  with  w  Inch  he  was 
clothed  in  the  world,  but  that  the  Lord  so  arose,  and 
this  because  He  gloritied  or  made  divine  his  body, 
while  He  was  in  the  world.  —  Jl.  C.  5078. 

The  Redemption. 

122.  Redemption  itself  was  a  Subjugation  of 
the  Hells,  and  an  establishment  of  Order  in  the 
Heavens,  and  thereby  a  preparation  for  a  new 
spiritual  church.  That  these  tliree  things  are  re- 
demption, 1  can  say  in  all  certainty,  since  the  Lord 
also  at  this  day  is  performing  a  redom])tion,  which 
He  commenced  in  the  year  1757.  together  with 
the  Last  Judgment,  winch  was  then  performed. 
This  redemption  has  continued  liom  that  time  even 
to  this :  the  reason  is,  because  at  this  time  is  the 
second  coming  of  the  Lord  ;  and  a  New  Church  is 


8S 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


to  bo  instituted,  which  cannot  be  instituted  unless 
there  be  first  a  subjui^ation  of  tfie  hells,  and  an 
establishment  of  order  in  the  heavens.  .  .  That 
the  subjugation  of  the  hells,  the  establishment  of 
order  in  the  heavens,  and  tiie  institution  of  a  New 
Church,  were  redemption,  is  because  without  these 
no  man  could  have  been  saved :  they  follow,  also, 
in  order;  for  first  the  hells  are  to  be  subjugated  be- 
fore a  new  angelic  heaven  can  be  formed  ;  and  this 
is  to  be  formed  before  a  New  Cliurch  upon  earth 
can  be  instituted  ;  for  men  in  the  world  are  so  con- 
joined with  the  angels  of  heaven  and  the  spirits 
of  hell,  that,  in  the  interiors  of  the  mind  on  both 
sides,  they  make  one. 

V2'A.  That  the  Lord,  while  lie  was  in  the  world, 
fought  against  the  hells,  and  conquered  and  sub- 
jugated them,  and  thus  reduced  them  under  obe- 
dience to  Him,  is  evident  from  many  passages  in 
the  Word,  of  which  I  shall  select  these  few  in 
Isaiah :  "  Who  is  this  that  cometh  from  Edom, 
sprinkled  as  to  his  garments  from  Bozrah,  who  is 
honorable  in  his  apparel,  marching  in  the  multitude 
of  his  strength  ?  I  who  speak  in  righteousness,  great 
to  save.  Wherefore  art  Thou  red  as  to  thy  garment, 
and  thy  garment  as  of  one  treading  in  the  wine 
press?  I  have  trodden  the  Avine  press  alone,  and  of 
the  people  not  a  man  with  Me  ;  therefore  I  trod  them 
in  my  anger,  and  trampled  them  in  my  wrath ; 
thence  their  victory  was  sprinkled  upon  my  gar- 
ments ;  for  the  day  of  vengeance  is  in  my  heart, 
and  the  year  of  my  redeemed  is  come ;  my  arm 
brought  salvation  to  me  ;  I  made  their  victory  de- 
scend to  the  earth.  He  said,  Behold  my  people, 
they  are  children ;  therefore  He  became  to  them 
for  a  Savior ;  for  his  love  and  for  his  pity.  He 
redeemed  them,"  Ixiii.  1-9.  These  things  are 
concerning  the  battle  of  the  Lord  against  the  hells ; 
by  "  the  garment  in  which  He  was  honorable,  and 
which  was  red,"  is  meant  the  Word,  to  which  vio- 
lence was  offered  by  the  Jewish  people.  The 
battle  itself  against  the  hells,  and  the  victory  over 
them,  is  described  by  this,  that  "  He  trod  them  in 
his  anger,  and  trampled  them  in  his  wrath."  That 
He  fought  alone,  and  from  his  own  power,  is  de- 
scribed by  these  words  :  "  Of  the  people  not  a  man 
with  IMe  ;  my  arm  brought  salvation  to  Me ;  I  made 
their  victory  descend  to  the  earth."  That  thereby 
He  saved  and  redeemed,  by  these :  "  Therefore 
He  became  to  them  for  a  Savior ;  for  his  love  and 
for  his  pity  He  redeemed  them."  That  this  was 
the  cause  of  his  coming,  is  meant  by  these  :  "  The 
day  of  vengeance  is  in  my  heart,  and  the  year  of 
my  redeemed  is  come."  Again  in  Isaiah :  "  He 
saw  that  there  was  not  any  one,  and  was  astonished 
that  there  was  none  interceding ;  therefore  his  ami 
brought  salvation  to  Him,  and  righteousness  roused 
Him  up ;  thence  he  put  on  righteousness  as  a 
breastplate,  and  the  helmet  of  salvation  upon  his 
head,  and  He  put  on  garments  of  vengeance,  and 
covered  himself  with  zeal  as  with  a  cloak  ;  then 
He  came  to  Zion  a  Redeemer,"  lix.  IG,  17,  20. 
In  Jeremiah:  "They  were  dismayed,  their  strong 
ones  were  knocked  down ;  they  fled  apace,  neither 
did  they  look  back  ;  that  day  is  to  the  Lord  Jehovah 
of  hosts  a  day  of  revenge,  that  he  may  take  ven- 
geance on  his  enemies,  that  the  sword  may  devour 
and  be  satiated,"  xlvi.  5,  10.  The  latter  and  the 
former  are  concerning  the  battle  of  the  Lord  against 
the  hells,  and  concerning  the  victory  over  them. 
In  David :  "  Gird  thy  sword  upon  thy  thigh.  O 
Mighty  :  thy  arrows  are  sharp,  the  people  shall  fall 
under  Thee,  from  the  heart  enemies  of  tlie  King. 
Thy  throne  is  for  an  age  and  forever.  Thou  hast 
loved  righlreousness,  therefore  God  hath  anointed 


Thee,"  Psalm  xlv.  4-7 ;  besides  in  many  other 
places.  Since  the  Lord  alone  conquered  the  hells, 
without  help  from  any  angel,  therefore  he  is  called 
a  "  Hero  "  and  a  "  Man  of  Wars,"  Isaiah  xliv.  15  ; 
ix.  6  ;  "The  King  of  Glor}',  Jehovah  the  Mighty, 
the  Hero  of  War,"  Psalm  xiv.  8,  10  ;  "  The  Mighty 
One  of  Jacob,"  cxxxii.  2  ;  and  in  many  places  "  Je- 
hovah Sabaoth,"  that  is,  Jehovah  of  "  Hosts."  And 
also  his  advent  is  called  the  day  of  Jehovah,  ter- 
rible, cruel,  of  indignation,  of  wrath,  of  anger,  of 
vengeance,  of  ruin,  of  war,  of  a  trumpet,  of  a  lond 
noise,  of  tumult,  &c.  In  the  evangelists  these 
things  are  read  :  "  Now  is  the  judgment  of  this 
world  ;  the  prince  of  this  world  shall  be  cast  out," 
John  xii.  31.  "  The  prince  of  this  world  is  judged," 
xvi.  ]].  "  Plave  confidence  ;  I  have  overcome  the 
world,"  xvii.  33.  "  I  saw  Satan  as  lightning  falling 
from  heaven,"  Luke  x.  18.  By  the  imrld,  the  prince 
of  the  ivorld,  Satan  and  the  dnnl  is  meant  hell. 
Besides  these  things,  it  is  described  in  the  Reve- 
lation, from  the  beginning  to  the  end,  what  the 
Christian  church  is  at  this  day,  and  also  that  the 
Lord  is  about  to  come  again,  and  subjug;ite  the 
hells,  and  make  a  new  angelic  heaven,  and  then 
to  establish  a  New  Church  upon  earth.  All  these 
things  are  there  predicted,  but  they  have  not  been 
discovered  till  the  present  time  :  the  reason  is,  be- 
cause the  Revelation,  as  also  all  the  prophetical 
parts  of  the  Word,  was  written  by  mere  correspon- 
dences ;  and  unless  these  had  been  made  known 
by  the  Lord,  scarcely  any  one  would  have  been 
able  rightly  to  understand  a  single  verse  there : 
but  now,  for  tlie  sake  of  the  New  Church,  all  the 
things  which  are  there  are  made  known  in  the 
Apocalypse  Revealed,  published  at  Amsterdam, 
in  the  year  17(10 ;  and  those  will  see  them  who  be-' 
lieve  the  Word  of  the  Lord  in  Matt.  xxiv.  concern- 
ing the  state  of  the  church  at  the  present  time, 
and  concerning  his  coming.  But  tliis  belief  is,  as 
yet,  only  wavering  with  those  who  have  so  deeply 
impressed  on  their  hearts  the  fliith  of  the  present 
church,  concerning  a  trinity  of  divine  persons  from 
eternity,  and  concerning  the  passion  of  Christ,  that 
it  was  redemption  itself,  that  it  cannot  be  eradi- 
cated.—T.  C.R.  115,  116. 

Without  Redemption  the  Angels  conid  not 
have  subsisted. 

124.  The  reason  that  angels  could  not  have  sub- 
sisted in  a  state  of  integrity  unless  redemption  had 
been  performed  by  the  Lord,  is  because  the  whole 
angelic  heaven,  together  with  the  church  on  earth, 
is  before  the  Lord  as  one  man,  whose  internal  is 
the  angelic  heaven,  and  whose  external  is  the 
church  ;  or,  more  particularly,  the  highest  heaven 
constitutes  the  head  ;  the  second  and  the  last  con- 
stitute the  breast  and  middle  region  of  the  body  ; 
and  the  church  on  earth,  the  loins  and  feet ;  and 
the  Lord  Himself  is  the  soul  and  life  of  the  whole 
of  this  man :  wherefore,  unless  the  Lord  had  per- 
formed redemption,  this  man  would  have  been 
destroyed,  as  to  the  feet  and  loins,  by  the  seceding 
of  the  church  on  earth ;  as  to  the  gastric  region, 
by  the  seceding  of  the  lowest  heaven ;  as  to  the 
breast,  by  the  seceding  of  the  second  heaven  ;  and 
then  the  head,  having  no  correspondence  with  the 
body,  would  fall  into  a  swoon. —  T.  C.  JL  119. 

Without  Redemption  Wickedness  would  hav^ 
spread  throush  the  Avhole  Christian  Orb,  in 
both  Worlds. 

125.  That  without  redemption  by  the  Lord,  in- 
iquity and  wickedness  would  spread  through  the 
whole  Christian  orb,  in  both  worlds,  the  natural 


WKITlNCiS    OF    EMANUEL    SWEDENBORG. 


39 


and  the  spiritu;'.!,  is,  amnnp[st  sovpral  other  reasons, 
because  every  man,  after  death,  cotnos  into  the 
world  of  s|)irits,  and  then  is  altogether  similar  to 
himself,  such  as  he  was  before  ;  and  at  his  entrance, 
he  cannot  be  restrained  from  conversing  with  de- 
ceased parents,  brothers,  relations,  and  friends  ; 
every  husband,  then,  first  seeks  his  wife,  and  every 
wife  her  husband  ;  and  by  the  former  and  the  latter 
they  arc  introduced  into  various  companies  of  such 
as  outwardly  appear  like  sheep,  and  inwardly  are 
like  wolves  ;  and  by  these  even  those  are  pervert- 
ed, who  have  been  devoted  to  piety :  from  this 
cause,  and  from  abominable  arts,  uidinown  in  tlie 
natural  world,  the  spiritual  world  is  so  full  of  the 
wicked  and  cunning,  that  it  is  like  a  pond  green 
witli  Uie  spawn  of  frogs.  That  intercoiu'se  with 
the  wicked  there  also  etfects  tiiis,  may  be  rendered 
manifest  from  these  considerations,  that  whoever 
associates  witii  robbers  or  pirates,  at  length  be- 
comes like  them  ;  and  whoever  lives  with  adulter- 
ers and  harlots,  at  length  regards  adulteries  as 
nothing  ;  and,  also,  whoever  connects  himscdf  with 
rebellious  persons,  at  length  does  not  scruple  to  do 
violence  to  any  one.  For  all  evils  are  contagious, 
and  may  be  compared  to  the  plague,  which  an  in- 
fected person  conununicates  by  breath  or  perspira- 
tion; and  also  to  a  cancer  or  gangrene,  which 
spreads,  and  putrefies  the  parts  near  it,  and  suc- 
cessively those  more  distant,  until  the  whole  body 
perishes.  The  delights  of  evil,  into  which  every 
one  is  born,  cause  wickedness  to  be  contagious. 
From  these  things  it  may  appear  evident,  that 
without  redemption  by  the  Lord,  no  one  could  be 
saved,  nor  could  the  angels  subsist  in  a  state  of 
integrity.  The  only  refuge  from  destruction,  for 
any  one,  is  in  the  Lord  ;  for  He  says,  "  Abide  in 
Me,  and  I  in  you  ;  as  the  branch  cannot  bear  fruit 
of  itself,  unless  it  abide  in  the  vine,  so  ye,  unless 
ye  abide  in  Me.  I  am  the  vine,  ye  are  the  branches : 
he  who  abideth  in  Me,  and  I  in  him,  beareth  much 
fruit;  because  without  Me  ye  cannot  do  any  thing. 
If  any  one  abide  not  in  Me,  he  is  cast  away,  and, 
being  dried,  is  thrown  into  the  tire  and  burned." 
Jolin  XV.  4-(3.  —  T.  C.  K.  120. 

The  Lord  thus  redeemed  not  only  Man,   but 
Angels. 

126.  At  the  time  of  the  first  coming  of  the  Lord, 
the  hells  had  grown  up  to  such  a  height,  that  they 
filled  all  the  world  of  spirits,  which  is  in  the  mid- 
file,  between  heaven  and  hell,  and  thus  not  only 
confused  the  heaven  which  is  called  the  last  or 
lowest,  but  also  assaulted  the  middle  heaven,  which 
they  infested  in  a  thousand  ways,  and  which  would 
have  gone  to  destruction,  unless  the  Lord  had  pro- 
tected it.  Such  insurrection  of  the  hells  is  meant 
by  the  tower  built  in  the  land  of  Shinar,  the  head 
of  which  should  reach  even  to  heaven ;  but  the 
<lesign  of  the  builders  was  frustrated  by  the  con- 
fusion of  languages,  and  they  were  dispersed,  and 
the  city  was  called  Babel,  Gen.  xi.  1-9.  What 
is  there  meant  by  the  tower,  and  by  the  confusion 
of  languages,  is  explained  in  the  Arcana  C(elf,s- 
TiA,  published  at  London.  The  reason  that  the 
hells  had  grown  up  to  such  a  height,  was,  that  at 
the  time  when  the  Lord  came  into  the  world,  the 
whole  world  had  entirely  alienated  itself  from  God, 
by  idolatries  and  magic ;  and  the  church  which 
had  been  amongst  the  sons  of  Israel,  and  at  length 
amongst  the  Jews,  by  falsification  and  adulteration 
of  the  Word,  was  utterly  destroyed  ;  and  both  the 
former  and  the  latter  after  death  flocked  into  the 
world  of  spirits,  where  at  length  they  so  increased 
and  multiplied,  that  they  could  not  be  expelled 


thence,  but  by  the  descent,  of  God  Himself,  and 
then  by  the  strength  of  his  divine  arm.  How  tliis 
was  done  is  described  in  a  little  treatise  concern- 
ing the  Last  Judgmknt,  published  at  London  in 
the  year  1758.  This  was  accomplished  by  the 
Lord,  when  He  was  in  the  world.  The  like, 
also,  at  this  day,  has  been  done  by  the  Lord, 
since,  as  was  said  above,  at  this  day  is  his 
second  coming,  which  was  predicted  in  the  Reve- 
lation in  various  places  ;  and  in  Matt.  xxiv.  :},  ;}0  ; 
in  Mark  xiii.  20  ;  in  Luke  xxi.  27  ;  and  in  the  Acts 
of  the  Apostles  i.  IJ  ;  and  in  other  places.  The 
dilference  is,  that,  at  his  first  coming,  the  hells  had 
grown  to  such  a  degree  from  the  nuiltitude  of 
idolaters,  magicians,  and  falsifiers  of  tiic  Word  ; 
but  at  this  second  coming,  from  Cliristians  so  called, 
both  such  as  are  imbued  with  naturalism,  and  also 
such  as  have  falsified  the  Word,  by  confirmations 
of  tiieir  fabulous  faith  concerning  three  Divine 
Persons  from  eternity,  and  concerning  the  passion 
of  the  Lord,  that  it  was  redemption  itself;  for  these 
are  they  who  are  meant  by  the  dragon  and  his  two 
beasts  in  the  Revelation,  xii.  and  xiii.  —  T.  C.  R. 
121. 

Redemption  could  not  be  effected  but  by  God 
incarnate. 

127.  The  reason  that  it  could  not  have  been  per 
formed  but  by  God  incarnate,  that  is,  made  Man, 
is  because  Jehovah  God,  such  as  He  is,  in  his  infi- 
nite essence,  cannot  approach  to  hell,  nuich  less  en- 
ter into  it ;  for  He  is  in  the  purest  and  first  things. 
Wherefore,  Jehovah  God,  being  in  Himself  such, 
if  He  should  only  blow  upon  those  who  are  in  hell, 
He  would  kill  them  in  a  moment ;  for  He  said  to 
Moses,  when  He  wished  to  see  Him,  "Thou  wilt 
not  be  able  to  see  my  face,  because  no  man  will 
see  Me  and  live,"  Exod.  xxxiii.  20.  Since,  there- 
fore, Moses  could  not,  still  less  could  those  who 
are  in  hell,  where  all  are  in  the  last  and  grossest 
things,  and  thus  in  those  most  remote  ;  for  they 
are  in  the  lowest  degree  natural.  Wherefore,  un- 
less Jehovah  God  had  assumed  the  Human,  and 
thus  clothed  himself  with  a  body  which  is  in  the 
lowest  things,  He  rtiight  have  undertaken  any  re- 
demption in  vain.  ...  It  should  be  known, 
that  the  battle  of  the  Lord  with  the  hells,  was  not 
an  oral  battle,  as  between  reasoners  and  wrang- 
lers ;  such  a  battle  would  have  effected  nothing 
at  all  there :  but  it  was  a  spiritual  battle,  which 
is  of  divine  truth  from  divine  good,  which  was  the 
very  vital  principle  of  the  Lord :  the  influx  of 
this,  by  means  of  sight,  no  one  in  hell  can  resist. 
There  is  in  it  such  power,  that  the  infernal  genii, 
only  at  the  perception  of  it,  fly  away  and  cast 
themselves  down  into  the  deep,  and  creep  into  cav- 
erns, that  they  may  hide  themselves.  This  is  the 
same  that  is  described  in  Isaiah:  "They  shall 
enter  into  caverns  of  the  rocks,  and  into  clefts  of 
the  dust,  for  fear  of  Jehovah,  when  He  shall  arise 
to  terrify  the  earth,"  ii.  19  ;  and  in  the  Revela- 
tion: "All  shall  hide  themselves  in  the  caves  of 
the  rocks,  and  in  the  rocks  of  the  mountains,  and 
shall  say  to  the  mountains  and  to  the  rocks,  Fall 
u|)on  us,  and  hide  us  from  the  face  ol  Him  who 
sittnth  upon  the  throne,  and  from  the  anger  of  the 
Lamb,"  vi.  15-17.  — 7'.  C.  R.  124. 

False  Views  of  the  Atonement. 

128.  It  is  believed  in  the  church,  that  the  Lord 
was  sent  by  the  Father,  to  make  an  atonement  for 
the  human  race,  and  that  this  was  done  by  the  ful- 
filling of  the  law,  and  the  passion   of, the  cross; 


40 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


and  that  thus  He  took  away  damnation,  and  made 
satisfaction  ;  and  that  witliout  tliat  atonement,  sat- 
isfaction, and  propitiation,  the  human  race  would 
have  perished  in  eternal  deatli ;  and  this  from 
justice,  which  by  some  is  also  called  vindictive.  — 
L.  18. 

129.  What  at  this  day  more  fills  and  crams  the 
books  of  the  orthodox,  or  what  is  more  zealously 
taught  and  inculcated  in  the  schools,  and  more  fre- 
quently preachi^d  and  proclaimed  from  the  pulpits, 
than  that  God  the  Father,  beinjj  enraged  against 
the  human  race,  not  only  removed  it  from  Himself, 
but  also  concluded  it  under  a  universal  damnation, 
and  thus  excommunicated  it ;  but,  because  He  is 
gracious,  that  He  persuaded  or  excited  his  Son  to 
descend,  and  take  upon  Himself  the  determined 
damnation,  and  thus  appease  the  anger  of  liis 
Father ;  and  that  thus,  and  not  otherwise.  He 
could  look  upon  man  with  some  favor  ?  Then 
that  tliis,  also,  was  done  by  tlic  Son,  who,  in  taking 
upon  Himself  the  damnation  of  the  human  race, 
suffered  liimself  to  be  scourged  by  the  .Tows,  to 
be  spit  upon  in  the  face,  and  theia  to  be  crucified 
as  the  accursed  of  God,  Dent.  xxi.  23 ;  and  tiiat 
the  Father,  afier  this  was  done,  became  propitious, 
and  from  love  towards  his  Son,  cancelled  the  sen- 
tence of  damn  ition,  but  only  in  nspect  to  those 
for  whom  He  should  intercede  ;  and  that  He  thus 
became  a  Mediator  in  the  presence  of  his  Father 
forever.  These  and  similar  things,  at  this  day, 
sound  in  temples,  and  are  reverberated  from  the 
walls,  like  an  echo  from  the  woods,  and  fill  the 
ears  of  all  there.  But  cannot  any  one,  whose  rea- 
son is  enlightened  and  made  sound  by  the  Word, 
see  that  God  is  mercy  and  pity  itself,  because  He 
is  love  itself  and  good  itself,  and  that  those  are 
his  essence  ;  and  that  hence  it  is  a  contradiction 
to  say,  that  mercy  itself,  or  goodness  itself,  can 
look  upon  man  with  anger,  and  decree  his  damna- 
tion, and  still  continue  to  be  his  own  divine  es- 
sence ?  Such  things  are  scarcely  ever  ascribed  to 
a  good  man  or  an  angel  of  heaven,  but  only  to  a 
wicked  man  or  to  a  spirit  of  hell :  wherefore  it  is 
abominable  to  ascribe  them  to  God.  But,  if  the 
cause  be  investigated,  it  is  this,  that  they  have 
taken  the  passion  of  the  cross  for  redemption  itself; 
thence  have  flowed  tliose  opinions,  as,  from  one 
falsity,  falses  flow  in  a  continued  series.  —  T.  C. 
R.  132. 

True  Nature  of  the  Atonement. 

130.  They  who  are  in  the  internals  of  the 
church  know  that  no  one  is  saved  by  the  blood 
of  the  Lord,  but  by  a  life  according  to  the  pre- 
cepts of  faith  and  of  charity  from  the  word  of 
the  Lord :  they  who  are  in  the  inmosts  of  the 
church,  by  the  blood  of  the  Lord  understand  the 
divine  truth  proceeding  from  Him,  and  by  the  pas- 
sion of  the  cross  understand  the  ultiaiate  of  the 
Lord's  temptation,  by  which  He  altogetlier  subju- 
gated the  hells,  and  at  the  same  time  glorified  his 
Human,  that  is,  made  it  Divine  ;  and  that  thereby 
He  redeemed  and  saved  all,  who  suffer  themselves 
to  be  regenerated  by  a  life  according  to  the  pre- 
cepts of  f  lith  and  charity  from  his  Word  ;  by  the 
blood  of  the  Lord  also  in  tli3  internal  sense,  ac- 
cording to  which  the  angels  in  the  heavens  per- 
ceive the  Word,  is  meant  the  divine  truth  pro- 
ceeding from  the  Lord.  But  how  man  was  saved 
and  redeemed  by  the  Divine,  through  the  subjuga- 
tion of  the  hells,  and  the  gloriflca^ion  of  his  Hu- 
man none  can  know,  unless  he  knows  that  there 
are  with  every  man  angels  fi-oni  heaven,  and  spirits 
from  hell,  q»nd  that  unless  these  arc  present  with 


man  continually,  he  cannot  think  any  thing,  nu< 
will  any  thing  ;  and  thus  that  man  as  to  his  interiors 
is  either  under  the  dominion  of  spirits  who  are 
from  hell,  or  under  the  dominion  of  angels  who 
are  from  heaven.  When  this  first  is  known,  then 
it  may  be  known,  that  unless  the  Lord  had  alto- 
gether subdued  the  hells,  and  reduced  all  things 
botli  there  and  in  the  heavens  into  order,  no  one 
could  have  been  saved  :  in  like  manner,  unless  the 
Lord  had  made  his  Human  Divine,  and  liad  there- 
by acquired  to  Himself  divine  power  over  the 
hells  and  over  the  heavens  to  eternity  ;  for  without 
divine  power  neither  the  hells  nor  the  heavens  can 
be  kept  in  order,  since  the  power,  by  which  any 
thing  exists,  must  bo  perpetual  that  it  may  subsist, 
for  subsistence  is  perpetual  existence.  Tli^e  Di- 
vine Itself,  which  is  called  the  Father,  without  the 
Divine  Human,  which  is  called  the  Son,  could  not 
effect  this,  inasmuch  as  the  Divine  Itself  without 
the  Divine  Human  cannot  roach  to  man,  nor  even 
to  an  angel,  when  the  human  race  have  altogether 
removed  themselves  from  the  Divine,  as  was  the 
case  in  the  end  of  times,  when  there  was  no  long- 
er any  fiiith  or  any  charity  ;  wherefore  the  Lord 
then  came  into  the  world,  and  restored  all  things, 
and  this  by  virtue  of  his  Human,  and  thus  saved 
and  redeemed  man  by  faith  and  love  to  the  Lord 
from  the  Lord  ;  for  guch  the  Lord  can  withhold 
from  the  hells  and  from  eternal  damnation,  but  not 
[•iiose  who  reject  faith  and  love  from  Him  to  Him, 
for  these  reject  salvation  and  redemption.  —  A,  C. 
10,152. 

How  the  Lord  bore  the  Iniquities  of  all. 

131.  That  it  is  said  of  the  Lord,  that  He  carried 
sins  for  the  human  race,  is  known  in  the  church, 
but  still  it  is  unknown  what  is  understood  by  car- 
rying iniquities  and  sins.  It  is  believed  by  some 
that  it  denotes,  that  He  took  into  Himself  the  sins 
of  the  human  race,  and  suffered  Himself  to  be 
condemned  even  to  the  death  of  tlie  cross,  and  that 
tlnis,  because  damnation  for  sins  was  cast  upon 
Him,  mortals  are  liberated  from  damnation ;  also 
that  damnation  was  taken  away  by  the  Lord  through 
the  fulfilling  of  the  law,  since  the  law  would  have 
damned  every  one  who  did  not  fulfil  it.  But  by 
currying  iniquity  are  not  meant  those  things,  since 
every  man's  deeds  remain  with  him  after  death, 
and  then  he  is  judged  according  to  their  quality 
either  to  life  or  to  death ;  and  therefore  they  can- 
not be  taken  away  by  transfer  to  another  who  car- 
ries them  ;  hence  it  is  evident  that  by  carrying 
iniquities  something  else  is  meant.  But  what  is 
meant  may  be  manifest  from  the  carrying  itself 
of  iniquities  or  of  sins  by  the  Lord  ;  for  the  Lord 
carries  those  when  He  fights  for  man  against  the 
hells,  for  man  of  himself  cannot  fight  against  them, 
but  the  Lord  alone  does  this,  also  continually  for 
every  man,  with  a  difference  according  to  the  re- 
ception of  divine  good  and  divin.e  truth.  The 
Lord,  when  he  was  in  the  world,  fought  against  all 
the  hells,  and  altogether  subdued  them;  hence 
also  He  was  made  justice ;  thus  He  redee;ned 
those  from  damnation  who  receive  divii.e  good  and 
truth  from  Himself:  unless  this  had  been  effected 
by  the  Lord,  no  flesh  could  have  been  saved,  for 
the  hells  are  continually  witli  man,  and  have  do- 
minion over  him,  so  fiir  as  the  Lord  does  not  re- 
move them ;  and  He  so  far  removes  them,  as  man 
desists  from  evils.  He  who  once  conquers  the 
hells,  conquers  them  to  eternity ;  and  that  this 
miglit  be  effected  by  the  Lord,  He  made  his  Hu- 
man Divine  ;  He,  therefore,  who  alone  fights  for 
man  against  the  hells,  or,  what  is  the  same  thing, 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


41 


against  evils  and  falsos,  —  for  tliose  arc  from  the 
hells,  —  lie  is  said  to  carry  sins,  for  lie  alone  sus- 
tains that  burden.  That  by  carryinj^  sins  is  also 
signified  tlie  removal  of  evils  and  falses  from  those 
who  are  in  good,  is  because  tliis  is  a  consequence, 
for  so  fur  as  the  hells  are  removed  from  man,  so  far 
evils  and  falses  are  removed,  for  the  latter  and  the 
former,  as  was  said,  are  from  the  hells  :  evils  and 
falses  are  sins  and  iniquities.  That  by  carrying 
diseases,  griefs,  and  iniquities,  and  by  being  tiunist 
tlirough  and  bruised  by  tliem,  is  signified  a  state 
of  tem[)t  ition,  is  evicknit,  for  then  there  are  griefs 
of  mind,  straitncsses,  and  desperations,  which  so 
torment :  sucii  things  are  induced  by  the  hells, 
for  in  temptations  they  assault  the  love  itself  of 
him  against  whom  they  fight ;  the  love  of  every 
one  is  the  inmost  of  his  life.  The  Lord's  love 
was  the  love  of  saving  the  human  race,  which  love 
was  the  esse  of  his  life,  for  the  Divine  in  Himself 
was  that  love  :  this  also  is  thus  described  in  Isaiah, 
wi.ere  tiie  Lord's  combats  are  treated  of,  in  these 
words:  "He  said.  Surely  they  are  my  people; 
therefore  He  became  a  Savior  to  them  ;  in  all  their 
straitness  He  had  straitnoss  ;  on  account  of  his  love 
and  his  clemency  He  redeemed  them,  and  took 
them,  and  carried  them  all  the  days  of  eternity," 
Ixiii.  8.  D.  That  tiie  Lord,  when  he  was  in  the 
world,  endured  such  temptation,  is  briefly  described 
in  the  c\angelists,  but  more  fully  in  the  prophets, 
and  especially  in  the  Psalms  of  David  :  it  is  only 
said  in  the  evangelists,  that  He  was  led  away  into 
the  wilderness,  and  after\i'ards  tempted  by  tiie 
devil,  and  that  He  was  there  forty  days,  and  with 
the  beasts,  Mark  i.  12,  13 ;  Matt.  iv.  I :  but  that 
He  was  in  temptations,  that  is,  in  combats  with 
the  hells,  from  first  childhood  even  to  the  end  of 
his  life  in  the  world,  He  did  not  reveal,  according 
to  these  words  in  Isaiah :  "  He  sustained  exaction, 
and  was  afflicted,  yet  He  opened  not  his  mouth ; 
He  is  led  as  a  lamb  to  the  slaughter,  and  as  a 
sheep  before  her  shearers  is  dumb,  He  opened  not 
his  mouth,"  liii.  7.  His  last  temptation  was  in 
Gethsemane,  Matt.  xxvi. ;  Mark  xiv. ;  and  after- 
wards the  passion  of  the  cross  ;  that  by  it  He  fully 
subdued  the  hells.  He  Himself  teaches  in  John  : 
"  Fatlicr,  deliver  Me  from  this  hour,  but  for  this 
[cause]  came  I  to  this  hour ;  Father,  glorify  thy 
name.  There  came  forth  a  voice  from  heaven, 
[saying]  I  have  both  glorified  and  will  glorify  [it]  : 
then  said  Jesus,  Now  is  the  judgment  of  this 
world  ;  now  shall  the  prince  of  this  world  be  cast 
out  abroad,"  xii.  27,  28,  31  ;  the  prince  of  the 
world  is  the  devil,  thus  the  whole  hell ;  to  glorify 
denotes  to  make  the  Huiuan  Divine.  The  reason 
why  mention  is  made  only  of  the  temptation  after 
forty  days  in  the  wilderness  is,  because  forty  days 
signify  and  involve  temptations  to  the  full,  thus  of 
several  years ;  the  wiklernoss  signifies  hell,  and 
the  beasts  witli  which  He  fought  there,  the  diabol- 
ical crew.  —  Jl.  C.  9D37. 

How  the  Lord  fulfilled  the  whole  Law. 
139.  It  is  believed  by  many  at  this  day,  that 
when  it  is  said  of  the  Lord,  that  Ho  fulfilled  the 
law,  it  is  meant  that  He  fulfilled  all  the  counnand- 
raents  of  the  Decalogue,  and  that  thus  He  became 
righteousness,  and  also  justified  mankind  by  f lith 
in  that.  But  yet  that  is  not  what  is  meant,  but 
that  lie  fulfilled  all  things  which  are  written  con- 
cerning Him  in  the  Law  and  the  Prophet^^,  that  is, 
in  the  whole  sacred  Scripture  ;  because  this  treats 
of  Him  alone,  as  was  said  in  the  foregoing  article. 
The  reason  why  many  have  believed  otherwise,  is, 
because  thoy  have  not  searched  the  Scriptures,  and 


seen  what  is  there  meant  by  the  Law.  By  the 
Law  there  are  meant,  in  a  strict  sense,  the  Ten 
Commandments  of  the  Decalogue;  in  a  wider 
sense,  all  that  was  written  by  Moses  in  his  five 
books  ;  and  in  the  widest  sense,  all  of  the  Word. 
—  /..  8. 

133.  That  the  Lord  fulfilled  all  things  of  the 
Law,  means  that  He  fulfilled  all  things  of  the  Word, 
is  manifest  from  the  passages  where  it  is  said,  that 
the  Scripture  was  fulfilled  by  Him,  and  tliat  all 
things  were  finished  ;  as  from  these  :  "Jesus  went 
into  the  synagogue  and  stood  up  to  read ;  there 
was  delivered  to  Him  the  book  of  the  prophet 
Isaiah  ;  and  when  He  had  opened  the  book.  He 
found  the  place  where  it  was  written.  The  Spirit 
of  the  Lord  is  upon  Me,  because  He  hath  anointed 
Me  to  preach  the  gospel  to  the  poor  ;  He  hath  sent 
Me  to  heal  the  broken-hearted,  to  preach  deliver- 
ance to  the  bound,  and  sight  to  the  blind  ;  to  pro- 
claim the  acceptable  year  of  the  Lord.  And  He 
closed  the  book,  and  said,  This  d(uj  is  this  Scripture 
fulJlUed  in  your  ears,"  Luke  iv.  1(>-21.  "  Ye  search 
the.  Scriptures,  and  they  testify  of  Me,"  John  v.  39. 
"  That  the  Scripture  might  be  fulfilled,  He  tiiat 
eatcth  bread  with  Me  hath  lifted  up  his  iieel  upon 
Me,"  John  xiii.  18.  "  None  of  them  is  lo.?t,  but  the 
son  of  perdition,  that  the  Scripture  inis:ht  be  fulfUed," 
John  xvii.  12.  "  That  the  suifing  might  befuffllcd 
which  He  spake.  Of  those  whom  thou  gavest  Me  I 
have'  not  lost  one,"  John  xviii.  [).  "  Then  said 
Jesus  unto  Peter,  Put  up  thy  sword  into  its  place  ; 
how  then  should  the  Scriptures  befulflled,  that  thus 
it  nmst  be  ?  But  all  this  was  done,  that  the  Scrip- 
tures of  the  Prophets  might  be  fulfilled,"  Matt, 
xxvi.  52,  54,  5t).  "  The  Son  of  Man  indeed  goeth, 
as  it  is  written  of  Him  ;  tliat  the  Scriptures  mat/  be 
fdfdled;'  xMark  xiv.  21,  49.  "Thus  the  Scripture 
was  fulflled,  which  said.  He  was  reckoned  with 
the  wicked,"  Mark  xv.  28 ;  Luke  xxii.  37.  "  Tluii 
the  Scripture  might  be  fulfilled.  They  parted  my 
raiment  among  them,  and  for  my  ves.ture  they  did 
cast  lots,"  John  xix.  24.  "  After  this,  Jesus  know- 
ing that  all  things  were  now  accomplished,  that 
the.  Scripture  might  be  fu'filled,^''  John  xix.  28. 
"  When  Jesus  had  received  the  vinegar.  He  said, 
It  is  finished,  that  is,  it  is  fulfilled,"  John  xix.  30. 
"  These  things  were  done  that  the  Scriptures  might- 
be  fulfilled,  A  bone  of  Him  shall  not  be  broken. 
And  again  another  Scripture  saith.  They  shall  see 
Him  whom  they  pierced,"  John  xix.  30,  37  ;  be- 
sides elsewhere,  where  passages  of  the  Prophets 
are  adduced,  and  it  is  not  at  the  same  time  said 
that  the  Law  or  the  Scripture  was  fulfilled.  That 
all  of  the  Word  was  written  concerning  Him,  and 
that  He  came  into  tiie  world  to  fulfil  it.  He  also 
taught  his  disciples  before  He  departed,  in  these 
words :  "  Jesus  said  to  tliem,  O  fools  anrl  slow  of 
heart  to  believe  all  that  tiie  Propiiets  have  spoken ; 
ougiit  not  Clirist  to  have  suffered  this,  and  to  enter 
into  ids  glory?  And  beginning  at  Moses  and  nil 
the  Prophets,  He  expounded  to  them  in  (d'.  the  Scrip- 
tures concerning  himself,"  Luke  xiv.  25-27.  And 
furtiier,  Jesus  said  to  his  disciples,  "  These  are 
tiie  words  which  I  spake  unto  you,  wiiilst  I  was 
yet  with  you.  That  all  things  must  befufiUed  which 
were  written  in  the  haw  of  .Muses,  and  in  the 
Prophets,  and  in  the  Psabns  concerning  me"  Luke 
xxiv.  44.  That  the  Lord  in  the  world  fullilhHl  all 
things  of  the  Word,  even  to  the  smallest  particu- 
lars of  it,  is  evident  from  tiieso  his  own  words: 
"  Verily  I  siy  unto  you.  Till  lieiven  and  eartli  pass, 
one  jot  or  one  titt'e  shall  in  no  wise  pa,'!S  from  the 
Law,  till  all  be  fulfilled,"  Matt.  v.  18.  From  these 
now  it  may  be  clearly  seen,  that  by  the  Lord's  ful- 


42 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


fillinof  all  things  of  the  Law,  is  not  meant  that  he 
fulfilled  all  the  coinmandinents  of  the  Decalogue, 
but  all  things  of  the  Word.  —  L.  11. 

184.  lie  who  does  not  know  the  arcana  of  the 
Word,  believes  that  the  Lord  was  made  justice  by 
fulfilling  all  tilings  of  the  law,  and  that  by  that 
fulfilment  He  delivered  the  human  race  from  the 
yoke  of  the  law,  thus  from  damnation ;  whereas 
this  is  not  the  sense  of  those  words,  but  that  He 
was  made  justice  by  the  subjugation  of  the  hells, 
the  reduction  of  the  heavens  into  order,  and  by  the 
glorification  of  his  Huinan;  for  by  this  latter  He 
let  Himself  into  the  power,  that  from  his  Divine 
Humm  He  might  to  eternity  subjugate  the  hells, 
and  keep  the  heavens  in  order,  and  thereby  regen- 
erate man,  that  is,  deliver  him  from  hell,  and  save 
him.  — ^.  C.  10239. 

The  Holy  Spirit. 

135.  That  the  Comforter,  [Paraclclos,]  or  Holy 
Spirit,  is  Divine  Truth  pi-oceeding  from  the  Lord, 
manifestly  appears,  for  it  is  said  the  Lord  Himself 
spake  to  them  "  the  truth,"  and  declared  that,  when 
he  should  go  away,  he  would  send  the  Comforter, 
"  the  Spirit  of  Truth,"  who  should  guide  them  "  into 
all  truth,"  and  that  he  would  not  speak  from  him- 
self, but  from  the  Lord.  And  because  Divine 
Truth  proceeds  from  the  human  principle  of  the 
Lord  glorified,  and  not  immediately  from  his  Di- 
vine itself,  inasmuch  as  this  was  glorified  in  itself 
from  eternity,  it  is  therefore  here  said,  "  The  Holy 
Spirit  was  not  yet,  because  that  Jesus  was  not 
yet  glorified."  It  is  greatly  wondered  at  in  heaven 
that  they  who  compose  the  church  do  not  know 
that  the  Holy  Spirit,  which  is  Divine  Truth,  pro- 
ceeds from  the  human  principle  of  the  Lord,  and 
not  immediately  from  his  Divine,  when  notwith- 
standing the  doctrine  received  in  the  whole  Chris- 
tian world  teaches  that,  "  As  is  the  Father,  so 
also  is  the  Son,  uncreate,  infinite,  eternal,  omnipo- 
tent, God,  Lord ;  neither  of  them  is  first  or  last,  nor 
greatest  or  leasL  Christ  is  God  and  Man  ;  God 
from  the  nature  of  the  Father,  and  Man  from  the  na- 
ture of  the  mother ;  but  although  he  is  God  and  Man, 
yet  nevertheless  they  are  not  two,  but  one  Christ ; 
He  is  one,  not  by  changing  the  divinity  into  the 
humanity,  but  by  the  divinity  receiving  to  itself  the 
humanity.  He  is  altogether  one,  not  by  a  commix- 
ture of  two  natures,  but  one  person  alone,  because 
as  the  body  and  soul  are  one  man,  so  God  and  Man 
is  one  Christ."  This  is  from  the  Creed  of  Athana- 
sius.  Now,  forasmucli  as  the  divinity  and  humanity 
of  the  Lord  are  not  two,  but  one  person  alone,  and 
are  united  as  the  soul  and  body,  it  may  be  known 
that  the  Divine  Proceeding,  which  is  called  the 
Holy  Spirit,  goes  forth  and  proceeds  from  his  Di- 
vine principle  by  the  Human,  thus  from  the  Divine 
Human,  for  nothing  whatsoever  can  proceed  from 
the  body,  unless  as  from  the  soul  by  the  body,  in- 
asmuch as  all  the  life  of  the  body  is  from  its  soul. 
And  because,  as  is  the  Father'  so  is  the  Son,  un- 
create, infinite,  eternal,  omnipotent,  God  and  Lord, 
and  neither  of  them  is  first  or  last,  nor  greatest  or 
least,  it  follows  that  the  Divine  Proceeding,  which 
is  called  the  Holy  Spirit,  proceeds  from  the  Divin- 
ity itsolf  of  the  Lord  by  his  Humanity,  and  not 
from  another  Divinity,  which  is  called  the  Father, 
for  the  Lord  teaches  that  He  and  the  Father  are 
one,  and  that  the  Father  is  in  Him,  and  He  in  the 
Father.  But  the  reason  why  most  in  the  Chris- 
tian world  think  otherwise  in  their  hearts,  and 
hence  believe  otherwise,  the  angels  have  said  is 
grounded  in  this  circumstance,  that  they  think  of 
ihe  Human  principle  of  the  Lord  as  separate  from 


his  Divine,  which  nevertheless  is  contrary  to  the 
doctrine  wiiich  teaches  that  the  Divinity  and  Hu- 
manity of  the  Lord  are  not  two  persons,  but  one 
person  alone,  and  united  as  soul  and  body.  Inas- 
much as  the  Divine  Proceeding,  which  is  Divine 
Truth,  flows  into  man,  both  immediately  and  me- 
diately, by  angels  and  spirits,  it  is  therefore  be- 
li(3ved  that  the  Holy  Spirit  is  a  third  person,  dis- 
tinct from  the  two  who  are  called  Father  and  Son  ; 
but  I  can  assert  that  no  one  in  heaven  knows  any 
other  Holy  Divine  Spirit,  than  the  Divine  Truth 
proceeding  from  the  Lord.  —  A.  E.  183. 

13<).  Although  the  Holy  Spirit  is  called  the  Di- 
vine Proceeding,  yet  no  one  knows  why  it  is  called 
proceeding;  this  is  unknown,  because  it  is  also 
unknown  that  the  Lord  appears  before  the  angels 
as  a  sun,  and  tliat  heat,  wliich  in  its  essence  is  di- 
vine love,  and  light,  which  in  its  essence  is  divine 
wisdom,  proceeds  from  that  sun.  These  truths 
being  unknown,  it  was  impossible  to  know  that  the 
Divine  Proceeding  was  not  divine  by  itself;  and 
thus  the  Athanasian  doctrine  of  the  Trinity  de- 
clares, that  there  is  one  person  of  the  Father, 
another  of  the  Son,  and  another  of  the  Holy  Spirit ; 
but  when  it  is  known  that  the  Lord  appears  as  a 
sun,  a  just  idea  may  be  had  of  the  Divine  Pro- 
ceeding, or  the  Holy  Spirit,  as  being  one  with  the 
Lord,  yet  proceeding  from  Him,  as  heat  and  light 
from  tire  sun.  —  D.  L.  W.  I4G. 

137.  That  there  is  a  trine  in  the  Lord,  may  be 
illustrated  by  comparison  with  an  angel ;  He  has 
a  soul  and  a  body,  and  also  a  proceeding  sphere ; 
what   proceeds  from  him  is  himself  out   of  him. 

—  L.  46. 

138.  The  divine  operation  is  effected  by  the 
divine  truth,  which  proceeds  from  the  Lord  ;  and 
that  which  proceeds  is  of  one  and  the  same 
essence  with  Him  fron  whom  it  proceeds,  like 
these  tliree,  the  soul,  the  body,  and  the  proceed- 
ing virtue,  which  together  make  one  essence; 
with  man,  merely  human,  but  with  the  Lord, 
divine  and  human  also ;  these  being,  after  the 
glorification,  united  togetlier,  like  the  prior  with 
its  posterior,  and  like  essence  with  its  form.  Thus 
the  three  essentials,  which  are  called  the  Father, 
tlie  Son,  and  the  Holy  Spirit,  in  the  Lord  are  one. 

—  T.  a  R.  139. 

139.  Now,  because  the  Divine  Truth  is  meant 
by  the  Holy  Spirit,  and  this  was  in  the  Lord,  and 
was  the  Lord  Himself,  (John  xiv.  6,)  and  thus  be- 
cause it  could  not  proceed  from  any  other  source, 
therefore  he  said,  "  The  Holy  Spirit  was  not  yet, 
because  Jesus  was  not  yet  glorified,"  vii.  39 ; 
and  after  the  glorification,  "  He  bi-eathed  into  the 
disciples,  and  said,  Receive  ye  the  Holy  Spirit, 
XX.  22.  The  reason  why  the  Lord  breathed  upon 
the  disciples,  and  said  that,  was,  because  aapiratlon 
[or  breathing  upon]  was  an  external  representative 
sign  of  divine  inspiration  ;  but  inspiration  is  an  in- 
sertion into  angelic  societies.  —  T.  C.  R.  140. 

The  Divine  Trinity. 

140.  At  this  day  human  reason  is  bound,  as  to 
the  Divine  Trinity,  like  a  man  bound  with  mana- 
cles and  fetters  in  prison  ;  and  it  may  be  compared 
to  the  vestal  virgin,  buried  in  the  earth,  because 
she  let  the  sacred  fire  go  out ;  when  yet  the  Di- 
vine Trinity  ought  to  shine  like  a  lamp  in  the 
minds  of  the  men  of  the  church,  since  God,  in  his 
Trinity,  and  in  its  unity,  is  all  in  all  the  sanctities 
of  heaven  and  the  church.  —  T.  C.  R.  169. 

141.  That  Christians!  have  acknowledged  three 
divine  persons,  and  thus  as  it  were  three  Gods, 
was  because  there  is  a  trine   [or  three  constitu- 


"WRITINGS    OF    EMANUEL    SAVEDENBORG. 


43 


enfs]  in  the  Lord,  and  one  is  called  the  Father,  an- 
other the  Son,  and  the  third  the  Holy  Sy)irit ; 
and  this  trine  is  distinctly  named  in  the  Word, 
as  the  soul  and  body,  and  wliat  proceeds  from 
them,  arc  also  distinctly  named,  which  ncvcrtheh^ss 
are  one.  The  Word,  in  the  sense  of  the  letter 
also,  is  such,  that  it  distinguishes  things  which  are 
one,  as  if  tliey  were  not  one ;  thence  it  is,  that 
Jehovah,  who  is  the  Lord  from  eternity,  it  some- 
times calls  Jehovah,  sometimes  Jehovah  of  hosts, 
sometimes  God,  sometimes  Lord,  and  at  the  same 
time,  Creator,  Savior,  Redeemer,  and  Former,  yea, 
Shaddai ;  and  his  Human,  which  he  assumed  in 
the  world,  Jesus,  Christ,  Messiah,  Son  of  God, 
Son  of  Man,  and  in  the  Word  of  the  (31d  Testa- 
ment, God,  the  Holy  One  of  Israel,  the  Anointed 
of  Jehovah,  King,  Prince,  Counsellor,  Angel, 
David.  Now,  because  the  Word  is  such,  in  the 
sense  of  the  letter,  that  it  names  several,  which 
nevertheless  are  one,  therefore  Christians,  who  in 
the  beginning  were  simple,  and  understood  every 
thing  according  to  the  sense  of  the  letter,  distin- 
guished the  Divinity  into  three  persons,  which  also 
on  account  of  their  simplicity  was  permitted;  but 
yet  so,  that  they  also  believed  concerning  the 
Son,  that  He  was  Infinite,  Uncreated,  Almighty, 
God,  and  Lord,  altogether  equal  to  the  Father  ; 
and  moreover,  that  they  believed  that  they  are  not 
two  or  three,  but  one  in  essence,  majesty,  and 
glory,  thus  in  divinity.  Those  who  simply  believe 
thus,  according  to  the  doctrine,  and  do  not  confirm 
themselves  in  three  Gods,  but  of  the  three  make 
one,  after  death  are  informed  by  the  Lord  through 
the  angels,  that  He  is  that  One  and  that  Trine  ; 
which  also  is  received  by  all  who  come  into 
heaven  ;  for  no  one  can  be  admitted  into  heaven, 
who  thinks  of  tiiree  Gods,  howsoever  with  his 
mouth  he  says  one.  For  the  life  of  the  whole 
heaven,  and  the  wisdom  of  all  the  angels,  is  found- 
ed upon  the  acknowledgment  and  thence  confes- 
.sion  of  one  God,  and  upon  the  faith,  that  that  one 
God  is  also  a  Man,  and  that  Ho  is  the  Lord,  who 
is,  at  the  same  time,  God  and  Man.  Hence  it  is 
manifest,  that  it  was  of  divine  permission,  that 
Christians  in  the  beginning  should  receive  the 
doctrine  concerning  three  divine  persons,  provided 
that  they  also  received,  at  the  same  time,  that  the 
Lord  is  God,  Infinite,  Almighty,  and  Jehovah  ;  for 
unless  they  had  also  received  that,  it  would  have 
been  all  over  with  the  churcii,  since  the  church  is 
a  church  from  the  Lord  ;  and  the  eternal  life  of  all 
is  from  the  Lord,  and  not  from  any  other.  —  L.  55. 

142.  There  are  general  and  also  particular 
essentials  of  one  thing,  and  both  together  make 
one  essence.  The  general  essentials  of  one  man 
are  his  soul,  body,  and  operation.  That  these 
make  one  essence,  may  be  seen  from  this,  that  one 
is  from  another,  and  for  the  sake  of  another,  in 
a  continual  series  ;  for  man  begins  from  the  soul, 
which  is  the  very  essence  of  the  seed  :  this  not 
only  initiates,  but  also  produces  in  their  order 
those  things  which  are  of  the  body,  and  afterwards 
the  tilings  which  proceed  from  those  two,  the  soul 
and  body  together,  which  are  called  operations ; 
wherefore,  fromtlie  production  of  one  from  another, 
and  thence  the  insertion  and  conjunction,  it  is 
manifest  that  these  three  are  of  one  essence,  which 
are  called  three  essentials. 

143.  Tliat  those  three  essentials,  viz.,  the  soul, 
body,  and  operation,  were  and  are  in  the  Lord  God 
the  Savior,  every  one  acknowledges.  That  his 
soul  was  from  Jehovah  the  Father,  can  be  denied 
only  by  Antichrist,  for  in  the  Word  of  both  Testa- 
ments He  is  called  tlie  Son  of  Jehovah,  the  Son  of 


the  Moat  His:h  God,  the  Only-hesrotfen  ;  therefore 
the  Divine  of  the  Father,  like  the  soul  in  man,  is 
his  first  essential.  Th;'.t  the  Son,  whom  Mary 
brought  forth,  is  the  body  of  tliat  divim-  sonl,  fol- 
lows from  this,  that  no  other  than  the  body,  con- 
ceived and  derived  from  the  soul,  is  prejiared  in 
the  womb  of  the  mother  ;  this,  therefore,  is  another 
essential.  That  operations  make  the  third  essen- 
tial, is  because  they  proceed  from  the  soul  and  body 
together;  and  those  things  which  proceed  are  of 
the  same  essence  with  those  which  produce  them. 
That  the  three  essentials,  which  are  the  Father, 
Son,  and  Holy  Spirit,  are  one  in  tlie  Lord,  like  the 
soul,  body,  and  operation,  in  man,  is  very  evident 
from  the  words  of  the  Lord,  tiiat  the  Father  and 
He  are  one,  and  that  the  Father  is  in  Him,  and 
He  in  the  Father;  in  like  manner,  that  He  and 
the  Holy  Spirit  are  one,  since  the  Holy  Spirit  is  the 
Divine,  proceeding  out  of  the  Lord  from  the  Father. 

144.  When  it  is  said,  that  the  Father,  Son,  and 
Holy  Spirit  are  the  three  essentials  of  one  God, 
like  the  soul,  body,  and  operation  in  man,  it  ap- 
pears to  the  human  mind  as  if  those  three  essen- 
tials were  three  persons,  which  is  not  possible  ; 
but  when  it  is  understood,  that  the  Divine  of  the 
Father,  which  makes  the  soul,  and  the  Divine  of 
the  Son,  which  makes  the  body,  and  the  Divine  of 
the  Holy  Spirit,  or  the  proceeding  Divine,  which 
makes  the  operation,  are  the  three  essentials  of 
one  God,  then  it  falls  into  the  understanding'.  For 
the  Father  is  iiis  own  Divine,  the  Son  from  the 
Father,  and  the  Holy  Spirit  his  from  both  ;  which, 
because  they  are  of  one  essence,  and  unanimous, 
make  one  God.  But  if  those  three  divine  essen- 
tials are  called  persons,  and  to  each  one  is  at- 
tributed his  own  property,  as,  to  the  Father  im- 
putation, to  the  Son  mediation,  and  to  the  Holy 
Spirit  operation,  then  the  divine  essence  becomes 
divided,  which  yet  is  one  and  indivisible  ;  so  not 
any  one  of  the  three  is  God  in  fulness,  but  each  in 
subtriplicate  power,  which  a  sound  understanding 
cannot  but  reject.  —  T.  C.  R.  16(!-1G8. 

145.  From  the  Lord's  Divine  Human  itself  pro- 
ceeds the  divine  truth,  which  is  called  the  Holy 
Spirit ;  and  whereas  the  Lord,  Avhen  He  was  in  the 
world,  was  Himself  the  divine  truth.  He  Himself 
taught  the  things  which  were  of  love  and  faith, 
and  at  tliat  time  not  by  the  Holy  Spirit,  as  Him- 
self teaches  in  John  :  "  The  Holy  Spirit  was  not 
yet,  because  Jesus  was  not  yet  glorified,"  vii.  39  ; 
but  afler  the  Lord  even  as  to  the  human  was  made 
Jehovah,  that  is  divine  good,  which  was  after  the 
resurrection,  then  He  was  no  longer  divine  truth, 
but  this  proceeded  from  his  divine  good.  *  That 
the  Holy  Spirit  is  the  divine  truth  which  proceeds 
from  the  Lord's  Divine  Human,  and  not  any  spirit 
or  any  spirits  from  eternity,  is  very  manifest  from 
the  Lord's  words  in  the  passage  above  cited, 
namely,  that  the  Holy  Spirit  was  not  yet ;  also  that 
a  spirit  himself  cannot  proceed,  but  the  holy  of  a 
spirit,  that  is,  the  holy  which  proceeds  from  the 
Lord,  and  a  spirit  utters.  From  these  things  now 
it  follows,  that  all  the  Trinity,  namely.  Father,  Son, 
and  Holy  Spirit,  is  perfect  in  the  Lord,  and  thus 
that  there  is  one  God,  but  not  three,  who  being 
distinct  as  to  persons,  are  said  to  constitute  one 
Divine.  That  mention  is  made  in  the  Word  of 
Father,  Son,  and  Holy  Spirit,  was  that  men  might 
acknowledge  the  Lord  and  also  the  Divine  in  Him. 
For  man  was  in  such  thick  darkness,  as  he  also  is 
at  this  day,  tiiat  otherwise  he  would  not  have  ac- 
knowledged any  Divine  in  the  Lord's  Human;  for 
this,  as  being  altogether  incomprehensible,  would 
have  been  to  him  above  all  faith :  and  moreover  it 


44 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


is  a  truth  that  tliore  is  a  Trinity  ;  but  in  one,  name- 
ly, in  the  Lord ;  and  also  in  Clirislian  churches  it 
is  acknowledged,  that  tlie  Trinity  dwells  perfectly 
in  Him ;  the  Lord  also  taught  openly,  that  Himself 
was  one  with  the  Father,  John  xiv.  9-12 ;  and 
that  the  holy  thing,  which  the  Holy  Spirit  speaks, 
is  not  his,  hut  the  Lord's,  in  Jolin :  "  The  Para- 
clete, the  Spirit  of  truth,  shall  not  speak  from  Him- 
self, but  whatsoever  things  He  shall  hear.  He  shall 
speak:  He  sluill  glorify  Me,  because  He  shall  take 
of  mine,  and  sliall  announce  to  you,"  xvi.  I'i,  14  ; 
that  the  Paraclete  is  the  Holy  Spirit,  is  said  John 
xiv.  26.  —  Jl.  a  GDi)3. 

How  the  Thoughts  of  the  Divine  Trinity  ap- 
pear in  the  other  Life,  and  with  the  Augels. 

]4().  What  the  idea  is,  or  what  the  thought, 
which  the  man  of  the  cliurch  has  concerning  one 
God,  appears  manifestly  in  the  other  life,  for  every 
one  carries  with  him  the  ideas  of  his  thought :  their 
idea  or  tliought  is,  that  there  are  three  gods,  but 
that  they  dare  not  say  gods,  but  God  ;  a  few  also 
make  one  of  three  by  union,  for  they  tliink  in  one 
way  of  the  Father,  in  another  way  of  the  Son,  and 
ill  another  of  the  Holy  Spirit.  Hence  it  has  been 
made  evident  what  is  the  quality  of  the  faith 
which  the  church  has  concerning  tlie  most  essen- 
tial of  all  things,  which  is  the  Divine  Itself:  and 
whereas  the  thoughts  which  are  of  faith,  and  the 
JifFections  which  are  of  love,  conjoin  and  separate 
all  in  the  other  life,  therefore  they  who  have  been 
born  out  of  the  church,  and  have  believed  in  one 
God,  flee  away  from  those  who  are  within  the 
church,  saying  that  they  do  not  believe  in  one 
God,  but  in  three  gods,  and  that  they  who  do  not 
believe  in  one  God  under  a  human  form,  believe  in 
no  God,  inasmuch  as  their  thought  pours  itself 
forth  without  determination  into  the  universe,  and 
thus  sinks  into  nature,  which  they  thus  acknowl- 
edge in  the  place  of  God.  When  it  is  asked  what 
they  mean  by  proceeding,  when  they  say  that  the 
Son  proceeds  from  the  Father,  and  the  Holy 
Spirit  from  the  Father  by  the  Son,  they  reply  that 
proceeding  is  an  expression  of  union,  and  that  it 
involves  that  mystery  ;  but  the  idea  of  thought  on 
the  subject,  when  it  was  explored,  was  no  other 
than  of  a  mere  expression,  and  not  of  any  thing. 
But  the  ideas  of  angels  concerning  the  Divine, 
concerning  the  Trine,  and  concerning  proceeding, 
differ  altogether  from  the  ideas  of  the  men  of  the 
church,  by  reason,  as  was  said  above,  that  the 
ideas  of  the  thought  of  angels  are  founded  upon 
One,  whereas  the  ideas  of  thought  of  the  men  of 
the  churcli  are  founded  upon  three  ;  the  .angels 
think,  and  what  they  think  believe,  that  there  is  One 
God,  and  He  the  Lord,  and  that  his  Human  is  the 
Divine  Itself  in  form,  and  that  the  holy  proceeding 
from  Him  is  the  Holy  Spirit ;  thus  that  there  is  a 
Trino,  but  still  One.  This  is  presented  to  the  ap- 
prehension by  the  idea  concerning  the  angels  in 
heaven  ;  an  angel  appears  there  in  a  human  form, 
but  still  there  are  three  things  with  him,  which 
make  one :  there  is  his  internal,  whicli  does  not  ap- 
pear before  the  eyes ;  there  is  the  external,  which 
appears  ;  and  there  is  tlie  sphere  of  the  life  of  his 
affections  and  thoughts,  which  diffuses  itself  from 
him  to  a  distance:  these  three  make  one  angel. 
But  angels  are  finite  and  created,  whereas  the 
Lord  is  infinite  and  increate ;  and  inasmuch  as  no 
idea  can  be  hnd  concerning  the  infinite  by  any 
man,  nor  even  by  any  angel,  except  from  things 
finite,  therefore  it  is  allowed  to  present  such  an 
example,  in  order  to  illustrate  that  there  is  a  Trine 
in  One,  and  tliat  tliere  is  one  God,  and  that  He  is 
the  Lord,  and  no  other.  —  Ji.  C.  9303. 


147.  It  is  well  to  be  observed,  that  the  idea 
whicii  any  person  entertains  concerning  any  thing 
in  another  world  is  presented  to  the  life,  and 
thereby  every  one  is  examined  as  to  the  nature  of 
his  tliought  and  perception  respecting  the  things 
of  faith  ;  and  that  tlie  idea  of  the  thought  concern- 
ing God  is  tiie  chief  of  all  others,  inasmuch  as  by 
that  idea,  if  it  be  genuine,  conjunction  is  effected 
with  the  Divine  Being,  and  consequently  with 
heaven.  They  were  afterwards  questioned  con- 
corning  the  nature  of  their  idea  respecting  God. 
They  replied,  that  they  did  not  conceive  God  as 
invisible,  but  as  visible  under  a  Human  Form ; 
and  that  they  knew  Him  to  be  thus  visible,  not 
only  from  an  interior  perception,  but  also  from  this 
circumstance,  that  He  has  appeared  to  tliom  as  a 
man ;  they  added,  that  if,  according  to  the  idea  of 
some  strangers,  they  should  conceive  God  as  in- 
visible, consequently  without  form  and  quality, 
they  should  not  be  able  in  any  wise  to  think  about 
God,  inasmuch  as  such  an  invisible  principle  falls 
not  upon  any  idea  of  thought.  On  hearing  this,  it 
was  given  to  tell  them,  that  they  do  well  to  think 
of  God  under  a  Human  Form,  and  that  many  on 
our  earth  think  in  like  manner,  especially  when 
they  think  of  the  Lord  ;  and  that  the  ancients  also 
thougiit  according  to  this  idea.  I  then  told  them 
concerning  Abraham,  Lot,  Gideon,  Manoah  and 
his  wife,  and  what  is  related  of  them  in  our  Word, 
viz.,  that  they  saw  God  under  a  Human  Form, 
and  acknowledged  Him  thus  seen  to  be  the  Crea- 
tor of  the  Universe,  and  called  Him  Jehovah,  and 
this  also  from  an  interior  perception ;  but  that  at 
this  day  that  interior  perception  was  lost  in  the 
Christian  world,  and  only  remains  with  the  simple 
who  are  principled  in  faith. 

148.  Previous  to  this  discourse,  they  believed 
that  our  company  also  consisted  of  those,  who  are 
desirous  to  confuse  them  in  their  thoughts  of  God 
by  an  itlea  of  three  ;  wherefore  on  hearing  what 
was  said,  they  were  affected  with  joy,  and  replied, 
that  there  were  also  sent  from  God  (whom  they 
then  called  the  Lord)  those  who  teach  them  con- 
cerning Him,  and  that  they  are  not  willing  to  admit 
strangers,  who  perplex  them,  especially  by  the 
idea  of  three  persons  in  the  Divinity,  inasmuch  as 
they  know  that  God  is  One,  consequently  that  the 
Divine  Principle  is  One,  and  not  consisting  of 
three  in  unanimity,  unless  such  threefold  unanim- 
ity be  conceived  to  exist  in  God  as  in  an  angel,  in 
whom  there  is  an  inmost  principle  of  life,  which 
is  invisible,  and  which  is  the  ground  of  his 
thought  and  wisdom,  and  an  external  principle  of 
life  which  is  visible  under  a  human  form,  whereby 
he  sees  and  acts,  and  a  proceeding  principle  of 
life,  which  is  the  sphere  of  love  and  of  faith  issu- 
ing from  him  (for  from  every  spirit  and  angel  there 
proceeds  a  sphere  of  life  whereby  he  is  known  at 
a  distance  ) ;  which  proceeding  principle  of  life, 
when  considered  as  issuing  from  the  Lord,  is  the 
essential  Divine  principle  which  fills  and  consti- 
tutes the  heavens,  because  it  proceeds  from  the 
very  Esse  of  the  life  of  love  and  of  faith ;  they 
said,  that  in  this,  and  in  no  other  manner,  they  can 
perceive  and  apprehend  a  threefold  unity.  When 
they  had  thus  expressed  themselves,  it  was  given 
me  to  inform  them,  that  such  an  idea  concerning 
a  threefold  unity  agrees  with  .the  idea  of  the  angels 
concerning  the  Lord,  and  that  it  is  grounded  in 
the  Lord's  own  doctrine  respecting  Himself;  for 
He  teaches  that  the  Father  and  Himself  are  One  ; 
that  the  Father  is  in  Him  and  He  in  the  Father ; 
that  wlioso  seeth  Him  seeth  tlie  Father ;  and 
whoso  belioveth  on  Him  believeth  on  the  Father 
and  knoweth  the  Fatlier ;  also  that  the  Comforter, 


WRITINGS    OF    EMANUEL    SWEDEXBORG 


45 


whom  lie  calls  the  Spirit  of  Truth,  and  like- 
wise the  Holy  Ghost,  proceeds  from  llim,  and 
doth  not  speak  from  Himself,  but  from  Ilim,  by 
which  Comforter  is  meant  the  Divine  Proceeding 
Principle.  It  was  g-ivcn  me  further  to  tell  thorn, 
that  their  idea  concerning  a  threefold  unity  agrees 
with  tlic  Esse  and  Existere  of  the  life  of  the  Lord 
when  in  tlie  world ;  the  Esse  of  his  life  was  the 
Essential  Divine  Principle,  for  He  was  conceived 
of  JeJiovah,  and  the  Esse  of  every  one's  life  is 
that  wjiereof  he  is  conceived  ;  the  Exist(^re  of  life 
derived  from  that  Esse  is  the  Human  Principle  in 
form ;  the  Esse  of  the  life  of  every  man,  which  he 
has  from  Iiis  fixther,  is  called  soul,  and  the  Existere 
of  life  tlience  derived  is  called  body ;  soul  and 
body  constitute  one  man  -,  the  likeness  between 
each  resembles  that  which  subsists  between  a 
principle  which  is  in  effort  [conadis],  and  a  princi- 
ple whicli  is  in  act  derived  from  effort,  for  act  is  in 
effort  acting,  and  thus  two  are  one :  effort  in  man 
is  called  will,  and  effort  acting  is  called  action  ; 
the  body  is  the  instrumental  part,  whereby  the 
will,  which  is  the  principal,  acts,  and  the  instru- 
mental and  principal  in  acting  are  one  ;  such  is  the 
case  in  regard  to  soul  and  body,  and  such  is  the 
idea  which  the  angels  in  heaven  have  respecting 
soul  and  body  ;  hence  they  know,  that  tlie  Lord 
made  his  Human  Principle  Divine  by  virtue  of  the 
Divine  Principle  in  Himself,  which  was  to  Him  a 
Soul  from  the  Father.  This  is  agreeable  also  to 
the  creed  received  throughout  the  Christian  world, 
•which  teaches  that  "  although  Clirist  is  God  and 
Man,  yet  He  is  not  two,  but  one  Christ;  yea,  He 
is  altogether  One  and  a  single  Person ;  for  as 
body  and  soul  are  one  man,  so  also  God  and  man 
is  one  Christ."  —  E.  U.  158,  159. 

How  the  Lord  is  Mediator  and  Intercessor. 

149.  The  Lord's  intercession  for  the  human  race 
was  during  his  abode  in  the  world,  and  indeed 
during  his  state  of  humiliation,  for  in  that  state 
He  spake  with  Jehovah  as  with  another,  but  in  the 
state  of  glorification,  when  the  human  essence 
became  united  to  the  Divine,  and  was  also  made 
Jehovah,  He  does  not  then  intercede,  but  shows 
mercy,  and  from  his  Divine  (principle)  administers 
help  and  saves ;  it  is  mercy  itself  which  is  inter- 
cession, for  such  is  its  essence.  —  A.  C.  2250. 

150.  Mediation  and  intercession  is  of  Divine 
truth,  because  this  proximately  is  with  Divine 
good,  which  is  the  Lord  Himself;  that  Divine 
truth  is  proximately  with  Divine  good,  which  is 
the  Lord,  is  because  it  immediately  proceeds  from 
Him.  Inasmuch  as  occasion  is  given,  it  shall  here 
be  shown  how  the  case  is  with  the  Lord's  media- 
tion and  intercession.  They  who  believe  that 
there  are  three  persons,  who  constitute  the  Divine, 
and  are  together  called  one  God,  from  tiie  sense 
of  the  letter  of  the  Word,  derive  no  other  idea 
concerning  mediation  and  intercession,  tlian  that 
the  Lord  sits  at  the  right  hand  of  his  Father,  and 
speaks  with  Him  as  man  with  man,  and  brings  the 
supplications  of  men  to  the  Father,  and  entreats 
that  for  his  sake,  because  He  endured  the  cross 
for  the  human  race,  He  would  pardon  them  and  be 
merciful ;  such  is  the  idea  concerning  intercession 
and  mediation  which  the  simple  derive  from  the 
sense  of  the  letter  of  the  Word.  But  it  is  to  be 
known,  that  the  sense  of  the  letter  is  according  to 
the  apprehension  of  simple  men,  that  they  may  be 
introduced  into  interior  truths  themselves;  for 
the  simple  cannot  form  any  other  idea  concern- 
ing' the  heavenly  kingdom,  than  as  concerning  an 


earthly  kingdom,  nor  any  other  idea  concerning 
tlie  Father,  than  as  concerning  a  king  on  earth, 
and  concerning  tlie  Lord,  than  as  concerning  the 
son  of  a  king,  who  is  iieir  of  the  kingdom.  That 
the  simple  hive  such  an  idea,  is  very  manifest  from 
the  idea  of  the  Lord's  apostles  tliemselves  con- 
cerning his  kingdom ;  for  at  first  they  believed, 
like  the  rest  of  the  Jews,  that  the  Lord,  as  being 
the  Messiah,  would  be  the  greatest  king  upon 
earth,  and  would  raise  them  to  a  height  of  glory 
above  all  nations  and  people  on  the  universal 
globe.  But  wiicn  they  heard  from  tiio  Lord  Him- 
self, that  his  kingdom  was  not  on  earth,  but  in 
heaven,  then  neither  could  they  tiiink  any  other- 
wise tiian  that  his  kingdom  in  lieaven  was  to  be 
altogether  as  a  kingdom  on  earth  ;  wherefore  also 
James  and  John  asked,  tiiat  in  his  kingdom  one 
might  sit  on  tlie  right  hand  and  the  other  on  the 
left ;  and  tiie  rest  of  the  apostles,  who  were  also 
willing  to  become  great  in  that  kingdom,  had  in- 
dignation, and  dis])uted  among  themselves  which 
of  them  should  be  greatest  there  ;  and  whereas 
such  an  idea  was  inherent  in  them,  and  could  not 
bo  extirpated,  the  Lord  also  said  to  them,  that 
they  should  sit  on  twelve  thrones  to  judge  the 
twelve  tribes  of  Israel ;  see  Mark  x.  37,  41 ;  Luke 
xxii.  24,  30 ;  Matt.  xix.  28 ;  and  on  this  occasion 
they  did  not  know  what  was  meant  of  the  Lord 
by  twelve  thrones,  and  by  twelve  tribes,  and  by 
judgment.  From  these  considerations  now  it  may 
be  manifest  what  the  idea  is,  and  whence  it  is, 
concerning  the  Lord's  mediation  and  intercession 
with  the  Father.  But  he  who  knows  the  interior 
things  of  the  Word,  has  altogether  another  notion 
concerning  the  Lord's  mediation,  and  concerning 
his  intercession,  namely,  that  He  does  not  inter- 
cede as  a  son  witii  a  fiUher,  a  king  on  earth,  but  as 
the  Lord  of  tlie  universe  with  Himself,  and  as 
God  from  Himself,  for  the  Father  and  He  are  not 
two,  but  arc  one,  as  Himself  teaches,  John  xiv. 
8-11.  That  He  is  called  mediator  and  interces- 
sor, is  because  by  the  Son  is  meant  Divine  truth, 
and  by  the  Father  Divine  good,  and  mediation  is 
effected  by  Divine  truth,  for  by  it  is  given  access 
to  Divine  good  ;  for  Divine  good  cannot  be  acceded 
to,  because  it  is  as  the  fire  of  the  sun,  but  Divine 
truth,  because  this  is  as  light  thence  derived, 
which  gives  to  man's  sight,  which  is  from  faith, 
passage  and  access ;  hence  it  may  be  mani- 
fest what  is  to  be  understood  by  mediation 
and  intercession.  Further,  it  is  to  be  told  from 
what  ground  it  is  that  the  Lord  Himself,  who  is 
the  Divine  good  itself  and  the  Sun  itself  of  heaven, 
is  called  a  mediator  and  intercessor  with  the 
Father  :  the  Lord,  when  He  was  in  the  world,  be- 
fore He  was  fully  glorified,  was  Divine  truth, 
wherefore  at  that  time  there  was  mediation,  and 
He  interceded  with  the  Father,  that  is,  with  the 
Divine  good  itself,  John  xiv.  1(5,  17,  chap.  xvii.  9 
1.5,  17  ;  but  after  He  was  glorified  as  to  the  Human 
then  He  is  called  mediator  and  intercessor  from  this 
ground,  because  no  one  can  think  of  the  Divine 
Himself,  unless  He  forms  to  Himself  the  idea  of  a 
Divine  Man,  still  less  can  any  one  be  conjoined  by 
love  to  the  Divine  Himself  except  by  such  an 
idea.  Hence  it  is  that  the  Lord,  as  to  the  Divine 
Human,  is  called  a  mediator  and  intercessor,  but 
mediates  and  intercedes  with  Himself.  —  A.  C. 
8705. 

Jehovah  Himself,  in  his  Divine  Hainan,  the 
only  Savior. 

151.  "  Thus  saith  Jehovah  tliy  Creator,  O  Jacob, 
and  thy  Former,  O  Israel;  for  I  have  redeemed 


46 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


theo.  I  am  Jehovah  thy  God,  the  Holy  One 
of  Israel,  thy  Savior,"  Isaiah  xliii.  I,  3.  "  Sure- 
ly God  is  in  Thee,  and  there  is  no  otlier  God 
besides.  Verily  thou  art  a  God  that  hidest  Thy- 
self, O  God  of  Israel  the  Savior,"  xlv.  14,  J5. 
"  Thus  saith  Jehovah,  the  King  of  Israel,  and 
his  Redeemer,  Jehovah  of  Hosts,  Beside  Me 
there  is  no  God,"  xliv.  0.  "  I  am  Jehovah,  and 
beside  Mo  tliere  is  no  Savior,"  xliii.  11.  "  Am  not 
I  Jehovah,  and  there  is  no  other  beside  Me  ;  and  a 
Savior,  tliere  is  none  beside  Me,"  xlv.  21.  "  I  am 
Jehovah  tliy  God,  thou  shalt  know  no  God  but  Me, 
for  there  is  no  Savior  beside  Me,"  Ilosea  xiii.  4. 
"Look  unto  Me,  that  ye  may  be  saved,  all  ye  ends 
of  the  earth  ;  because  I  am  God,  and  there  is  none 
else,"  Isaiah  xlv.  22.  ''Jehovah  of  Hosts  is  his 
name,  and  thy  Redeemer  tlic  Holy  One  of  Israel, 
the  God  of  the  whole  earth  shall  He  be  called," 
liv.  5.  From  tliese  it  may  be  seen,  that  the  Divine 
of  the  Lord,  wiiich  is  called  the  Father,  and  here 
Jehovah  and  God,  and  the  Divine  Human,  which 
is  called  tlie  Son,  and  here  Redeemer  and  Savior, 
also  Former,  that  is.  Reformer  and  Regenerator, 
are  not  two,  but  one ;  for  not  only  is  it  said,  Jeho- 
vah God  and  the  Holy  One  of  Israel,  the  Redeem- 
er and  Savior,  but  also  it  is  said,  Jehovah  the 
Redeemer  and  Savior ;  yea,  also  it  is  said,  "  I 
am  Jehovah,  and  beside  Me  there  is  no  Savior." 
From  which  it  manifestly  appears,  that  the  Divine 
and  Human  in  the  Lord  are  one  person,  and  that 
the  Human  is  also  Divine  ;  for  tlie  Redeemer  and 
Savior  of  the  world  is  no  other  than  the  Lord  as  to 
the  Divine  Human,  which  is  called  the  Son  ;  for 
redemption  and  salvation  constitute  the  proper  at- 
tribute of  his  Human,  whicli  is  called  merit  and 
righteousness  ;  for  his  Human  endured  temptations 
and  the  passion  of  the  cross,  and  thus  by  the  Hu- 
man He  redeemed  and  saved.  —  L.  34. 


All  Power,  in  the  Heavens  and  on  the  Earth, 
given  to  the  Lord. 

152.  The  Lord  Himself  says,  "  All  power  is  giv- 
en to  me,  in  heaven  and  in  earth,"  Matt,  xxviii. 
18.  In  respect  to  all  power  being  given  to  the 
Son  of  Man,  both  in  the  heavens  and  on  earth,  it  is 
to  be  observed,  that  the  Lord  had  power  over  all 
things  in  the  heavens  and  on  earth  before  he  came 
into  the  world ;  for  he  was  God  from  eternity,  and 
Jehovah ;  as  he  himself  says  plainly  in  John : 
"  And  now,  O  Father,  glorify  Tliou  me  with  thine 
own  self,  with  the  glory  which  I  had  with  Thee  be- 
fore the  world  was,"  xvii.  5  ;  and  again :  "  Verily, 
verily,  I  say  unto  you,  Before  Abraham  was,  I 
am,"  viii.  58.  For  He  was  Jehovah,  and  the  God 
of  the  most  ancient  church  which  was  before  the 
flood,  and  appeared  to  the  men  of  that  cimrch  :  He 
was  also  Jehovah,  and  the  God  of  the  ancient 
church  which  was  after  the  flood  :  and  He  it  was 
whom  all  the  rites  of  the  Jewish  church  repre- 
sented, and  whom  the  members  of  that  church 
worshipped.  But  the  reason  why  He  Himself  says, 
that  all  power  was  given  to  Him  in  heaven  and  on 
earth,  as  if  it  was  then  first  given,  is,  because  by 
the  Son  of  Man  is  meant  his  human  essence, 
which,  when  united  with  the  Divine,  was  also 
Jehovah,  and  had  at  the  same  time  power ;  which 
couM  not  be  the  case  before  He  was  glorified,  that 
is,  before  his  human  essence,  by  union  with  the 
Divine,  had  also  life  in  itself,  and  had  thus,  in  like 
manner,  become  Divine,  and  Jeliovah ;  as  He 
Himself  says  in  John :  "As  the  Father  hath  life 
in  Himself,  so  hath  He  given  to  the  Son  to  have 
life  in  Himself,"  v   ^7.  —  .4.  C.  1G07. 


The  Lord  rules  all  Thinj^s  from  first  Principles 
by  Ultiinates. 

153.  "  I  am  the  Alpha  and  the  Omega,  the 
Beginning  and  the  End."  That  hereby  is  sig- 
nified that  He  rules  all  things  from  first  princi- 
ples by  ukimates,  and  thus  all  things  of  heaven  to 
eternity,  appears  from  the  signification  of  the  Al 
pha  and  the  Omega,  as  denoting  the  first  and  the 
last,  or  in  first  principles  and  in  ultimatcs  ;  and 
He  who  is  in  first  principles  and  in  ultimates  also 
rules  intermediates ;  thus  all  things.  These  things 
are  said  concerning  the  Divine  Humanity  of  the 
Lord,  being  said  concerning  Jesus  Christ,  by 
which  names  are  understood  his  Divine  Human- , 
ity.  By  his  Divine  Humanity  the  Lord  is  present 
in  first  principles  and  ultimates.  But  that  He  rules 
all  things  from  first  principles  by  ultiinates,  is  an 
arcanum  which  has  not  been  hitherto  perceived  by 
man ;  for  man  does  not  know  any  thing  concern- 
ing the  successive  degrees  into  which  the  heavens 
are  distinguished,  and  into  which  also  the  interiors 
of  man  are  distinguished,  and  but  little  concern- 
ing the  fact,  that  man,  as  to  his  flesh  and  bones,  is 
in  ultimates.  Neither  does  he  perceive  how  inter- 
mediates are  ruled  from  first  principles  by  ulti- 
mates ;  when  yet  the  Lord  came  into  the  world 
that  He  might  assume  tiie  Human  Principle  and 
glorify  it,  that  is,  make  it  Divine,  even  to  ultimates, 
that  is,  even  to  flesh  and  bones,  that  lie  might  thus 
rule  all  things.  That  the  Lord  assumed  such  a 
Human  Principle,  and  took  it  with  Him  into 
heaven,  is  known  in  the  church  from  this  cir- 
cumstance, that  He  left  nothing  of  his  body  in 
the  sepulchre  ;  and  also  from  what  He  said  to  his 
disciples :  "  Behold  my  hands  and  my  feet,  that  it 
is  I  Myself;  handle  Me  and  see,  for  a  spirit  liath 
not  flesh  and  bones  as  ye  see  Me  have,"  Luke 
xxiv.  39.  By  this  Human  Principle,  therefo?-e,  the 
Lord  is  in  ultimates  ;  and  by  making  these  ulti- 
mates also  Divine,  He  thus  clothed  Himself  with 
the  divine  power  of  ruling  all  things  from  fii-st 
principles  by  ultimates.  If  the  Lord  had  not  done 
this,  the  human  race  on  this  earth  would  have  per- 
ished in  eternal  death.  —  Jl.  E.  41. 

All  Good  and  Truth  are  from  the  Lord's  Divine 
Humanity. 

154.  With  respect  to  this  circumstance,  that  all 
good,  and  truth  derived  from  good,  is  from  the 
the  Lord,  it  is  an  established  truth.  The  angels 
have  a  perception  of  it,  insomuch  that  they  per- 
ceive, in  proportion  as  they  are  under  the  Lord's 
influence,  that  they  are  in  goodness  and  truth,  but 
in  proportion  as  they  are  under  self-influence,  that 
they  are  in  evil  and  falsity.  They  also  avow  this 
to  novitiate  spirits,  and  to  such  spirits  as  doubt  of 
it ;  and  even  further,  that  they  are  kept  from  evil 
and  falsity  arising  from  their  own  proprium,  and 
are  preserved  in  goodness  and  truth,  by  the  Lord. 
Their  detention  from  evil  and  falsity,  and  the  in- 
flux of  goodness  and  truth,  is  also  perceivable  by 
them.  As  to  man's  supposing  that  he  does  good 
from  himself,  and  thinks  truth  from  himself,  it  is  a 
mere  appearance,  because  he  is  in  a  state  desti- 
tute of  perception,  and  in  the  greatest  obscurity 
in  regard  to  influx ;  wherefore  he  draws  his  con- 
clusion from  appearances,  and  even  from  fallacies, 
from  which  he  never  suffers  himself  to  be  removed 
so  long  as  he  believes  only  his  senses,  and  so  long 
as  lie  reasons  thence  as  whether  it  be  so  or  not. 
But  although  this  is  the  case,  stiil  man  ought  to 
do  good,  and  to  think  what  is  true,  as  from  him- 
self, for  otherwise  he  cannot  be   reformed    and 


WRITINGS    or    EMANUEL    SWEDENBOllG. 


47 


regenerated.  The  subject  treated  of  in  tliis  verso 
is  the  Lord's  Human  Essence  as  about  to  be  unit- 
ed to  the  D'vir.e,  and  that  all  good  and  truth  would 
thus  come  to  man  from  the  Divine  Essence  througli 
his  Human.  Tliis  is  a  divine  arcanum  which  few 
believe,  because  they  do  not  comprehend  it ;  for 
they  suppose  that  divine  good  might  reach  to  man 
witiiout  tiie  Humanity  of  the  Lord  being  united 
to  the  Divinity.  But  that  tliis  is  impossible,  was 
briefly  sliown  above,  where  it  was  stated  that  mm 
had  so  fir  removed  himself  from  the  Supreme  Di- 
vinity, by  the  lusts  into  wliich  he  had  immersed 
himself,  and  by  the  fjilsities  with  wliich  he  had 
blinded  himself,  tliat  it  was  not  possible  for  any 
influx  of  the  Divinity  to  enter  into  the  rational 
principle  of  the  human  mind,  except  by  and 
through  the  Humanity  whicli  the  Lord  united  in 
Himself  to  the  Divinity.  By  his  Humanity  tlie 
communication  was  effected,  for  thus  the  Su))reme 
Divinity  could  come  to  man  ;  as  the  Lord  jjlainly 
declares  in  several  passages,  as  when  He  says  of 
Himself,  that  He  is  the  way,  and  that  tliere  is  no 
coming  to  the  Father  but  by  Him.  This,  then,  is 
what  is  here  affirmed,  —  tliat  all  good  and  truth 
is  from  Him,  viz.,  from  the  Humanity  united  to 
the  Divinity.  — ^.  C.  201G. 

Source   and   Nature  of  the   Lord's   successive 
Advaucemeut  in  Wisdom  and  Intelligence. 

l.'i.^.  As  to  what  in  general  concerns  the  Lord's 
instruction,  the  nature  and  quality  of  it  plainly  ap- 
pear from  this  chapter  in  the  intcriml  sense,  viz., 
that  it  was  by  continual  revelations,  and  thus  by 
divine  perceptions  and  thoughts  from  Himself, 
tliat  is,  from  hiif  Divine,  which  He  implanted  in 
divine  intelligence  and  wisdom,  and  this  even  to 
the  perfect  union  of  his  Human  with  his  Divine. 
This, way  of  becoming  v/ise  can  never  be  given 
with  any  man,  inasmuch  as  it  was  an  influx  from 
the  Divine  Itself,  which  was  the  Lord's  inmost,  as 
appertaining  to  the  Father,  of  whom  He  was  con- 
ceived ;  consequently  proceeding  from  divine  love 
itself,  which  the  Lord  alone  possessed,  and  which 
consisted  in  a  desire  to  save  the  whole  human 
race.  It  is  an  arcanum,  which  to  this  day  is  scarce 
known  to  any  one,  that  in  essential  love  there  is 
wisdom  and  intelligence,  but  the  quality  of  the 
latter  depending  on  the  former;  that  in  love  there 
is  wisdom  and  intelligence,  is  hence,  because  all 
influx  is  into  love,  or,  what  is  the  same,  into  good, 
thus  into  the  life  itself  of  man.  Hence  comes  the 
wisdom  and  intelligence  of  the  angels,  which  is 
ineffable  ;  hence  also  the  wisdom  and  intelligence 
of  men,  who  are  in  love  to  the  liord  and  charity 
towards  their  neighbor:  these  latter,  although  they 
do  not  perceive  it  with  themselves  while  they  live 
in  the  body,  yet  come  into  it  after  death,  by  reason 
that  it  is  contained  in  essential  love  and  in  essen- 
tial charity.  But  as  to  what  concerns  the  Lord's 
love,  it  was  infinitely  above  the  love  in  which  the 
angels  are,  being  the  divine  love  itself,  wherefore 
He  had  in  Himself  a  supereminence  of  all  wis- 
dom and  intelligence,  into  which,  however,  as  be- 
ing born  a  man,  and  to  advance  as  a  man  accord- 
ing to  Divine  Ord(!r,  He  successively  introduced 
Himself,  that  thus  Ho  might  unite  his  human  to 
the  Divine,  and  might  make  it  Divine,  and  this  by 
his  own  proper  power.  —  A.  C.  2500. 

Why  Jehovah  is  nowhere  named  in  the  Word 
of  the  New  Testament,  but  instead  thereof, 
Lord. 

15(i.  In  the  Word  of  the  New  Testament,  with 
the  Evangelists  and  in  the  Apocalypse,  Jehovah  is 
nowhere  named,  but  for  Jehovah  it  is  said  Lord, 


and  this  from  hidden  causes,  of  wliich  we  shall 
speak  presently.  That  in  the  VVord  of  the  New 
Testament  it  is  said  Lord  instead  of  Jehovah,  may 
appear  evident  with  Mark:  "Jesus  said  the  first 
(primary)  of  all  tlie  commandments  is.  Hear,  O 
Israel !  the  Lord,  our  (lod,  is  one  Lord,  therefore 
thou  shalt  love  tiie  Lord,  thy  God,  with  all  thy 
luvirt,  and  with  all  tiiy  soul,  and  with  all  thy 
tliought,  and  with  all  thy  strength,"  xii.  2!t,  80 ; 
which  is  thus  expressed  in  Moses:  "Hear,  O  Is- 
rael! Jihovah,  our  God,  is  one  Jehovah,  and  thou 
slialt  love  Jehovah,  thy  God,  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  strength," 
Dent.  vi.  4,  .'i ;  wheni  it  is  manifest  that  it  is  said 
Lord  for  .leliovah.  In  like  manner  in  John:  "Be- 
hold, a  throne  was  set  in  heaven,  and  one  sat  on 
the  throne  ;  and  round  al)out  the  tiirono  were  four 
animals,  full  of  eyes  before  and  behind  ;  each  had 
for  himself  six  wings  round  about,  and  v.ithin  full 
of  eyes  ;  and  they  said,  1  loly,  holy,  holy.  Lord  God 
Omnipotent,"  Apoc.  iv.  2,  (»,  8  ;  whicii  is  thus  ex- 
pressed in  Isaiali :  "  I  saw  the  Lord  silting  on  a 
throne  high  and  lifted  up ;  the  seraphim  were 
standing  above  it;  each  had  six  wings ;  and  one 
cried  to  another.  Holy,  holy,  holy,  Jehovah  Zeba- 
oth,"  vi.  1,  3,  5,  8  ;  there  it  is  said  Lord  for  Jeho- 
vah, or  Lord  God  Omnipotent  for  Jehovah  Zehaoth  ; 
that  the  four  animals  arc  seraphim  or  cherubim,  is 
plain  from  Ezekiel  i.  5,  13-15,  19;  x.  15.  That 
in  the  New  Testament  the  Lord  is  Jehovah, 
appears  also  from  several  other  passages,  as  in 
Luke :  "  The  angel  of  the  Lord  appeared  to  Zach- 
arias,"  i.  1 1 ;  the  angel  of  the  Lord  for  the  angel 
of  Jehovah^  In  the  same  Ev^ingelist,  the  angel 
said  to  Zacharias  concerning  his  son,  "  Many  of 
the  sons  of  Israel  shall  he  turn  to  the  Lord,  their 
God,"  i.  1() ;  to  th'?  Lord,  their  God,  for  to  Jehovah 
God.  Again :  the  angel  said  to  Mary,  concerning 
Jesus,  "He  shall  be  great,  and  shall  be  called 
the  Son  of  the  Highest,  and  the  Lord  God  shall 
give  unto  Him  the  throne  of  David,"  i.  32  ;  the 
Lord  God  for  Jehovah  God.  Again :  "  Mary  said, 
My  soul  doth  magnify  the  Lord,  and  my  spirit 
hath  exalted  itself  on  God  my  Savior,"  i.  46,  47  ; 
where  the  Lord  also  is  for  Jehovah.  Again : 
"  Zacharias  prophesied,  saying.  Blessed  be  the 
Lord  God  of  Israel,"  i.  G8  ;  where  the  Lord  God 
is  for  Jehovah  God.  Again :  "  The  angel  of  the 
Lord  stood  near  them  (the  shepherds),  and  the 
glory  of  the  Lord  shone  round  about  thein,"  ii.  9; 
the  angel  of  the  Lord,  and  the  glory  of  the  Lord, 
for  the  angel  of  Jehovah,  and  the  glory  of  Jehovah. 
In  Matthew :  "  Blessed  is  He  that  cometh  in  the 
name  of  the  Lord,^''  xxi.  !) ;  xxiii.  3;> ;  Luke  xiii. 
34  ;  John  xii.  13  ;  in  the  name  of  the  Lord,  for  in 
the  name  of  Jehovah  ;  besides  many  other  passages, 
as  Luke  i.  28;  ii.  15,  22-24,29,  38,  39;  v.  17; 
Mark  xii.  9,  11.  Amongst  the  hidden  causes  that 
they  called  Jehovah  Lord,  were,  also,  that  if  it  had 
been  declared  at  that  time,  that  the  Lord  was  the 
Jehovah  so  oflen  mentioned  in  the  Old  Testament, 
it  would  not  have  been  received,  becanse  it  would 
not  have  been  believed  ;  and  further,  because  the 
Lord  was  not  made  Jehovah  as  to  his  human  also, 
until  he  had  in  everj'  respect  united  the  Divine 
Essence  to  the  human,  and  the  human  to  the  Di- 
vine. The  plenary  unition  was  effected  after,  in 
the  last  temptation,  which  was  that  of  the  cross, 
wherefore  the  disciples,  afler  the  resurrection,  al- 
ways called  Him  Lord,  John  xx.  2,  13,  15,  18,  20, 
25  ■;  xxi.  7,  12,  15-17,  20;  Mark  xvi.  19,  20  ;  and 
Thomas  said,  "  My  Lord  and  iny  God,"  John  xx. 
28  ;  and  inasmuch  as  the  Lord  was  the  Jehovah, 
\  who  is  so  often  mentioned  in  the  Old  Testament, 


4R 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


thoroforo  also  lie  said  to  the  disciples,  "  Ye  call 
me  Master  and  Lord,  and  ye  say  rig'lit,  for  I  am," 
John  xiii.  13,  14,  Ki;  by  which  words  is  signified 
tint  lie  was  Jehovah  CJod.  That  tlie  Lord  was 
Jehovah,  is  understood  also  by  the  wqrds  of  the 
angel  to  the  shepherds:  "  Unto  you  is  born  to-day 
a  Savior,  who  is  Christ  the  Lord,''''  Luke  ii.  1 1  ; 
where  Christ  is  for  the  Messiah,  the  Anointed,  tlie 
King,  and  Lord  for  Jehovah.  They  who  examine 
the  Word  without  much  attention,  cannot  know 
this,  believing  that  our  Savior,  like  others,  was 
called  Lord  merely  from  respect  and  veneration, 
Avhen  vet  lie  was  so  called  from  this,  that  He 
was  Jehovah.  —  J.  C.  29Q1. 

1;)7.  Jehovah,  in  the  Old  Testament,  is  called 
the  Lorfl  in  the  New,  as  is  evident  from  these 
passages :  It  is  said  in  Moses,  "  Hear,  O  Israel ! 
Jehovah,  your  God,  is  one  Jehovah ;  and  thou  shalt 
love  Jehovah,  thy  God,  with  all  thy  heart  and  with 
all  thy  soul,"  Dent.  vi.  4,  5  ;  but  in  Mark:  "The 
Lord,  your  God,  is  one  Lord ;  and  tliou  shalt  love 
the  Lord,  thy  God,  with  all  thy  heart  and  with  all 
thy  soul,"  xii. '29,  30.  Also  in  Isaiah:  "Prepare 
a  way  for  Jehovah ;  make  smooth  in  the  desert  a 
patli  for  our  God,"  xl.  3  ;  but  in  Luke :  "  Thou 
shalt  go  before  the  face  of  the  Lo)-d,  to  prepare  a 
way  for  Him,"  i.  76 ;  besides  in  otlier  passages. 
And  also  the  Lord  commanded  his  disciples  to  call 
Him  Lord,  and  therefore  He  was  so  called  by  the 
apostles,  in  tlieir  Epistles,  and  afterwards  by  the 
apostolic  church,  as  appears  from  their  creed, 
which  is  called  the  "  x\postles'  Creed."  The  rea- 
son was,  because  the  Jews  durst  not  use  the  name 
Jehovah,  on  account  of  its  sanctity  ;  and  also  by 
Jehovah  is  meant  the  Divine  Esse,  which  was  from 
eternity,  and  the  Human,  which  He  assumed  in 
time,  was  not  that  Esse.  —  T.  C.  R.  81. 

Meaning  of  the  Phrases,  Son  of  God,  and  Son 
of  Man. 

158.  He  who  knows  what,  in  the  Lord,  tlie  Son 
of  God  signities,  and  what,  in  Him,  the  Son  of 
Man  signities,  can  see  inany  secrets  of  the  Word  ; 
for  the  Lord  sometimes  calls  Himself  the  So7i  of 
God,  and  sometimes  the  Son  of  .Man,  always 
according  to  the  subject  treated  of.  When  his 
divinity,  his  unity  v/ith  the  Father,  his  divine  power, 
faith  in  Him,  and  life  from  Him,  are  treated  of.  He 
then  calls  Himself  the  Son,  and  the  Son  of  God, 
as  John  v.  17-2G,  and  elsewhere  ;  but  where  his 
passion,  the  judgment,  his  coming,  and,  in  general, 
redemption,  salvation,  reformation,  and  regenera- 
tion, are  treated  of.  He  then  calls  Himself  the  Son 
of  Man.  —  i..  22. 

Various  Names  of  the  Lord. 

159.  Inasmuch  as  the  Lord  alone  reforms  and 
regenerates  men,  therefore  in  the  Word  He  is 
called  the  Former  from  the  womb,  as  in  Isaiah : 
"Jehovah,  thy  Maker  and  Former  from  the  womb, 
helpeth  thee,"  xliv.  2,  24  ;  again :  "  Jehovah  hath 
called  me  from  the  womb,  from  the  bowels  of  my 
mother  He  hath  remembered  my  name.  Thus 
saith  Jehovali,  my  Former  from  the  womb,  for  liis 
servant,  to  bring  back  Jacob  unto  Himself,  and 
Israel  shall  be  gathered  to  Him,"  xlix.  1,  5.  The 
Lord,  in  many  parts  of  the  Word,  is  called  Creator, 
Maker,  and  Former  from  the  womb,  and  also  Re- 
deemer by  reason  that  He  creates  man  anew, 
reforms,  regenerates,  and  redeems.  It  may  be 
supposed  that  the  Lord  is  so  called  because  He 
created  man  and  forms  him  in  the  womb,  but  still 
it  is  a  spiritual  creation   and   formation  which  is 


there  understood  ;  for  the  Word  is  not  only  natu- 
ral, but  also  spiritual.  — .'?.  E.  710. 

IGO.  In  the  Word  of  the  Old  Testament,  men- 
tion is  made  of  Jehovah,  the  Lord  Jehovah,  Jeho- 
vah Zcbaoth,  Lord,  Jehovah  God,  God  in  the  plu- 
ral and  singular,  the  God  of  Israel,  the  Holy  One 
of  Israel,  the  King  of  Israel,  Creator,  Savior, 
Redeemer,  Schaddai,  Rock,  and  so  on,  when  nev- 
ertheless, by  all  those  names  are  not  meant  sev- 
eral, but  one,  for  the  Lord  is  thus  variously  named 
according  to  his  divine  attributes.  —  Jl.  E.  852. 

IGl.  The  same  may  most  manifestly  appear 
from  the  internal  sense  of  the  two  names  of  our 
Lord,  Jesus  Christ.  When  these  are  named, 
few  have  any  other  idea  than  that  they  are  proper 
names,  and  almost  like  the  names  of  anotlier  man, 
but  more  holy.  The  more  learned,  indeed,  know 
that  Jesus  signifies  Savior,  and  Christ  the  Anoint- 
ed, and  hence  they  conceive  some  more  interior 
idea ;  but  still  these  are  not  the  things  which  tlie 
angels  in  heaven  perceive  from  those  names, 
which  things  are  still  more  divine,  namely,  by 
Jesus,  when  pronounced  by  man  in  reading  the 
Word,  they  perceive  the  divine  good,  and  by 
Christ  the  divine  truth,  and  by  both  the  divine 
marriage  of  good  and  truth,  and  of  truth  and 
good.  — .4.  C.3004. 

Why  the  Lord  was  born  on  this  Earth. 

1G2.  There  are  several  reasons  why  it  pleased 
the  Lord  to  be  born,  and  to  assume  the  human  in 
our  earth,  and  not  in  another,  concerning  which 
reasons  I  have  been  informed  from  heaven. 

163.  The  principal  reason  was  for  the  sake  of 
the  Word,  that  this  might  be  written  in  our  eartli, 
and  when  written  be  published  through  the  univer- 
sal earth;  and  once  published  be  preserved  to  all 
posterity  ;  and  that  thus  it  might  be  made  mani- 
fest that  God  v/as  made  Man,  even  to  all  in  the 
other  life. 

164.  That  the  principal  reason  was  for  the  sake 
of  the  Word,  is  because  the  Word  is  truth  divine 
itself,  which  teaches  man  that  there  is  a  God,  that 
there  is  a  heaven,  and  that  there  is  a  hell,  that 
there  is  a  life  after  death ;  and  moreover  teaches 
how  he  ought  to  live  and  to  believe,  that  he  may 
come  into  heaven,  and  thus  be  happy  to  eternity  ; 
all  tlieso  things  without  revelation,  thus  in  this 
earth  without  the  Word,  would  have  been  alto- 
gether unknown,  and  yet  man  is  so  created,  that 
as  to  his  internal  man  he  cannot  die. 

165.  That  the  Word  might  be  Avritten  in  our 
earth,  is  because  the  art  of  writing  has  prevailed 
here  from  the  most  ancient  time,  first  on  bark  or 
tablets  of  wood,  next  on  parchments,  afterwards 
on  paper,  and  lastly  by  types  as  in  printing.  This 
was  provided  of  the  Lord  for  the  sake  of  tlie 
Word. 

166.  That  the  Word  might  afterwards  be  pub- 
lished through  this  universal  earth,  is  because  a 
communication  of  all  nations  is  here  given,  botli 
by  land  and  water,  to  all  parts  of  the  globe  ;  hence 
the  Word  once  written  could  be  transferred  from 
one  nation  to  another,  and  be  every  where  taught- 
Such  communication  was  also  provided  of  the 
Lord  for  the  sake  of  the  Word. 

167.  That  the  Word  once  written  might  be  pre- 
served to  all  posterity,  consequently  to  thousands 
autl,  thousands  of  years,  and  that  it  has  been  so 
preserved,  is  known. 

168.  That  thus  it  might  be  made  manifest  that 
God  has  been  made  Man  ;  for  this  is  the  fiist  and 
most  essential  thing,  on  account  of  wliich  the 
Word  was  given,  for  no  one  can  believe  in  n  God. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


49 


and  love  a  God,  whom  hn  cannot  comprehend  un- 
der so:ne  appearance ;  wherefore  they  who  acknowl- 
edge wliat  is  incomprehensible,  sink  in  thought 
into  nature,  and  thu^  believe  in  no  God  ;  wherefore 
it  pleased  the  Lf)rd  to  be  born  here,  and  to  make 
this  manifest  by  the  Word,  that  it  might  not  only  be 
made  known  in  this  globe,  but  that  also  it  might  be 
made  manifest  thereby,  to  all  in  tlie  universe,  wlio 
come  into  heaven  from  any  other  earth  whatsoever; 
for  in  lieaven  there  is  a  comnuinication  of  all. 

KiO.  It  is  to  be  known  that  the  Word  in  our 
earth,  given  through  heaven  from  the  Lord,  is  the 
union  of  heaven  and  the  world,  for  which  end 
there  is  a  correspondence  of  all  things  in  the  letter 
of  the  Word,  with  divini;  things  in  heaven  ;  and 
that  the  Word,  in  its  supreme  and  inmost  sense, 
treats  of  the  Lord,  of  iiis  kingdom  in  the  heavens 
and  in  the  earths,  and  of  love  and  faiUi  from  Him 
and  in  Him,  consequently  of  life  from  Ilim  and 
in  Him :  sucli  things  are  presented  to  the  angels 
in  heaven,  from  wliatsoever  earth  they  are,  when 
tl  e  Word  of  our  earth  is  read  and  preached. 

170.  In  every  otiier  eartii  truth  divine  is  mani- 
fested by  word  of  mouth  by  spirits  and  angels,  as 
was  !--;iid  in  the  preceding  treatises  concerning  the 
inhab  tants  of  the  earths  in  this  solar  system,  but 
this  ii-  done  within  families ;  for  the  human  race 
in  m<<st  of  the  earths  live  distinct  according  to 
families;  wherefore  divine  truth  thus  revealed  by 
spirits  and  angels  is  not  conveyed  far  beyond  fam- 
ilies, and  unless  a  new  revelation  constantly  suc- 
ceeds, it  is  either  perverted  or  perishes  :  it  is  oth- 
erwise on  our  earth,  where  trutli  divine,  which  is 
the  Word,  remains  in  its  integrity  forever. 

17L  It  is  to  be  known  that  the  Lord  acknowl- 
edges and  receives  all,  from  whatsoever  eartli  they 
ho,  wlio  acknowledge  and  worship  God  under  a 
iuunan  form,  since  God  under  a  human  form  is  the 
Lord:  and  whereas  the  Lord  appears  to  the  inhab- 
itants of  the  earths  in  an  angelic  form,  which  is 
the  human  form,  therefore  wjien  spirits  and  angels 
from  those  earths  hear  from  the  spirits  and  angels 
of  our  earth,  that  God  actually  is  Man,  they  re- 
ceive that  Word,  acknowledge,  and  rejoice  that  it 
is  so, 

172.  To  the  reasons  which  have  been  above 
adduced,  may  be  added,  that  the  inhabitants,  spir- 
its, and  angels  of  our  earth,  in  the  Grand  Man, 
have  reference  to  external  and  corporeal  sense  ; 
and  the  external  and  corporeal  sense  is  tiie  ulti- 
mate, in  which  the  interiors  of  life  close,  and  in 
which  they  rest  as  m  their  common  [basis].  The 
case  is  similar  in  regard  to  truth  divine  in  the 
letter,  which  is  called  the  Word,  and  which  on 
this  account  also  was  given  in  this  earth  and  not  in 
another.  And  whereas  the  Lord  is  the  Word,  and 
its  first  and  last,  that  all  things  might  exist  accord- 
ing to  order,  He  was  willing  also  on  this  account 
to  be  born  in  this  earth,  and  be  made  tlie  Word, 
according  to  what  is  written  in  John:  "In  the 
I)eginning  was  the  Word,  and  the  Word  was  witli 
God,  and  God  was  the  Word.  This  was  in  the 
beginning  with  God  :  all  things  were  made  by 
Him,  and  without  Him  was  not  any  thing  made 
wliich  was  made.  And  the  Word  w'as  made  flesh 
and  dwelt  among  us,  and  we  saw  his  glory,  the 
glory  as  of  the  only  begotten  of  the  Fatlier.  No 
one  hath  seen  God  at  any  time  :  the  only-begotten 
Son  who  is  in  the  bosom  of  the  Father,  He  liatii 
brought  Him  forth  to  view,"  1-4,  14,  18 :  the 
Word  is  divine  truth.  But  this  is  an  arcanum, 
which  will  be  intelligible  only  to  few.  —  .4.  C 
n350-93()0. 

7 


Practical    Effects  of    a    correct    Idea    of   the 
Lord. 

173.  The  primary  thing  is  to  acknowledge  the 
Lord's  divine  principle  in  his  human,  and  his 
omnipotence  in  saving  the  human  race,  for  by  that 
acknowledg.ueut  mm  is  conjoined  to  the  divine 
principle,  inasmuch  as  that  principle  is  nowhere 
else,  for  there  is  the  Father,  the  Father  being  in 
Him,  and  He  in  the  Fatlier,  as  the  Lord  Himself 
teaches  ;  wherefore  they  who  look  to  another  divine 
principle  near  Him,  or  at  his  side,  as  is  usual  with 
those  who  pray  to  the  Father  to  have  mercy  on 
them  for  the  sake  of  the  Son,  turn  aside  from  the 
way,  and  adore  a  divine  principle  elsewhere  than  in 
Him.  And  moreover  tlicy  tliiuk  nothing  at  that 
time  concerning  tiie  Lord's  divine  principle,  but 
solely  concerning  his  human,  which  principles, 
notwithstanding,  cannot  be  separated,  for  the 
divine  and  human  principles  are  not  two  but  one 
only  person  conjoined  as  the  soul  and  body,  ac- 
cording to  the  doctrine  received  by  the  churches 
from  the  faith  of  Athanasius ;  wherefore  to  ac- 
knowledge the  Divine  Human  Principle  in  the 
humanity  of  the  Lord,  or  the  Divine  Human  Prin- 
ciple, is  the  primary  thing  of  the  church,  by  which 
conjunction  is  etfected ;  and  because  it  is  the 
primary  it  is  also  the  first  thing  of  the  church. 
And  inasmuch  as  this  is  the  first  thing  of  the 
church,  the  Lord,  when  He  was  in  the  world,  so 
often  asked  those  whom  he  healed,  whether  they 
believed  that  He  was  able  to  do  for  them  what 
they  required,  and  when  they  answered  tliat  they 
did  believe.  He  said,  "  According  to  your  faith  be 
it  unto  you."  This  He  so  often  asked  in  order 
that  they  might  first  believe  that  He  had  divine 
omnipotence  from  his  Divine  Human  Principle, 
for  without  that  faith  the  church  could  not  com- 
mence, and  without  it  they  could  not  be  conjoined 
to  the  divine  principle,  but  must  have  been 
separated  from  it,  and  consequently  they  could 
not  receive  any  thing  of  good  from  Him.  After- 
wards the  Lord  taught  them  how  they  should  be 
saved,  namely,  that  they  should  receive  divine 
truth  from  Him ;  and  this  is  received,  when  it  is 
applied  to,  and  implanted  in,  the  life  by  doing  it-, 
therefore  the  Lord  so  often  said,  that  they  should 
do  his  words.  From  these  considerations  it  is 
manifest,  that  these  two  things,  viz.,  believing  in 
the  Lord  and  doing  his  words,  make  a  one,  and 
that  they  can  by  no  means  be  separated ;  for  he 
who  does  not  the  words  of  the  Lord  does  not  be- 
lieve in  Him;  and  he  who  supposes  that  He 
believes  in  the  Lord,  and  does  not  his  words,  does 
not  believe  in  Him,  for  the  Lord  is  in  his  own 
words,  that  is,  in  his  own  truths,  and  from  them  He 
gives  faith  to  man.  From  these  few  considerations 
it  may  be  known  that  conjunction  with  the  divine 
principle  is  effected  by  the  acknowledgment  of  the 
Lord,  and  by  the  reception  of  divine  truth  from 
Him.  — .'?.E.  3*28. 

174.  Inasmuch  as  the  church  at  this  day  does 
not  know  that  conjunction  with  the  Lord  makes 
heaven,  and  that  conjunction  is  affected  by  the 
acknowledgment  that  He  is  the  God  of  heaven  and 
earth,  and  at  the  same  time  by  a  life  conformable 
to  his  commandments,  therefore  it  may  be  expe- 
dient to  say  something  on  this  subject ;  he  who  is 
utterly  unacquainted  with  the  subject  may  possibly 
ask.  What  signifies  conjunction  ?  how  can  acknowl- 
edgment and  life  occasion  conjunction  ?  what  need 
is  there  of  guch  acknowledgment  and  life  ?  may 
not  every  one  be  saved  by  a  bare  act  of  mercy  .•* 
what  occasion  then  for  any  other  medium  of  salva- 


50 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


tion  but  faith  alone  ?  is  not  God  merciful  and  om- 
nipotent ?  But  let  such  a  one  know,  that  in  the 
spiritual  world  all  presence  is  occasioned  by 
knowlcd<je  and  acknowledgment,  and  all  conjunc- 
tion by  affection  which  is  of  love ;  for  spaces  there 
are  nothing  else  but  appearances  according  to  sim- 
ilarity of  minds,  that  is,  of  affections  and  their 
derivative  thoughts ;  wherefore  when  any  one 
knows  another,  either  from  fame  or  report,  or  from 
intercourse  with  him,  or  from  conversation,  or 
from  relationship,  when  he  thinks  of  him  from 
an  idea  of  that  knowledge,  the  other  becomes 
present,  although  to  all  appearance  he  were  a 
thousand  furlongs  distant;  and  if  any  one  also 
loves  another  whom  lie  knows,  lie  dwells  with  him 
in  one  society,  and  if  he  loves  him  intimately,  in  one 
house :  this  is  tiie  state  of  all  throughout  the  whole 
spiritual  world,  and  this  state  of  all  derives  its 
origin  from  hence,  that  the  Lord  is  present  to 
every  one  according  to  faith,  and  conjoined  accord- 
ing to  love  ;  fiiith  and  the  conse(iuent  presence  of 
the  Lord  is  given  by  means  of  knowledges  of 
truths  derived  from  the  Word,  especially  concern- 
ing the  Lord  Himself  there,  but  love  and  conse- 
quent conjunction  is  given  by  a  life  according  to 
his  commandments,  for  the  Lord  says,  "  He  that 
hath  my  commandments  and  keepeth  them,  he  it 
is  tliat  loveth  Me,  and  I  will  love  him,  and  make 
my  abode  with  him,"  John  xiv.  21. 4.  E.  1340. 

175.  The  very  essential  principle  of  the  church 
is  the  acknowledgment  of  the  union  of  the  Divine 
Itself  in  the  Human  of  the  Lord,  and  this  must  be 
in  all  and  singular  the  things  of  worship.  The 
reason  why  this  is  an  essential  of  the  church,  and 
hence  an  essential  of  worship,  is,  because  the  sal- 
vation of  the  human  race  depends  solely  on  that 
union. —^.  C.  10370. 

17G.  The  first  and  primary  principle  of  the 
church  is,  to  know  and  acknowledge  its  God ;  for 
without  that  knowledge  and  acknowledgment 
there  is  no  conjunction ;  thus,  in  the  church,  with- 
out the  acknowledgment  of  the  Lord. —  H.  D.  2!H). 

177.  The  Lord  is  said  to  be  rejected,  when  He 
IS  not  approached  and  worshipped,  and  also  when 
He  is  ajjproached  and  worshipped  only  as  to  his 
human  principle,  and  not  at  the  same  time  as  to 
his  divine ;  wherefore  at  this  day  He  is  rejected 
by  those  within  the  church  who  do  not  approach 
and  worship  Him,  but  pray  to  the  Father  to  have 
compassion  on  them  for  the  sake  of  the  Son,  when 
notwithstanding  no  man,  or  angel,  can  ever  ap- 
proiich  the  Father,  and  immediately  worship  Him, 
for  the  divinity  is  invisible,  with  which  no  one 
can  be  conjoined  in  faith  and  love ;  for  that  which 
is  invisible  does  not  fall  into  the  idea  of  thought, 
nor,  consequently,  into  the  affection  of  the  will. 
They  who  constitute  the  church  at  this  day  do, 
indeed,  think  concerning  the  divine  principle 
of  the  Lord  in  his  human  when  they  speak 
from  the  doctrine  of  the  church,  but  altogether 
otherwise  when  they  think  and  speak  with  them- 
selves without  that  doctrine  :  but  let  it  be  known, 
that  man  is  in  one  state  when  he  thinks  and  speaks 
from  doctrine,  and  in  another  when  he  thinks  and 
speaks  without  it.  Whilst  man  thinks  and  speaks 
from  doctrine,  his  thought  and  speech  are  from 
the  memory  of  his  natural  man ;  but  when  he 
thinks  and  speaks  out  of  doctrine,  his  thought  and 
speech  are  then  from  his  spirit ;  for  to  think  and 
speak  from  the  spirit,  is  to  think  and  speak  from 
the  interiors  of  his  mind,  wherefore,  what  he  thence 
speaks  is  his  real  faith.  The  state-  of  man  also 
after  death  becomes  such  as  were  the  thought  and 
'peech  of   his  spirit  with  himself  out  of  doctrin'', 


and  not  such  as  were  his  thought  and  speech 
from  doctrine,  if  the  latter  has  not  made  one  with 
the  former.  That  man  has  two  states  as  to  faith 
and  love,  one  whilst  he  is  in  doctrine,  and  another 
when  he  is  out  of  doctrine,  but  that  the  state  of 
his  faith  and  love  out  of  doctrine  saves  him,  and 
not  the  state  of  his  speech  concerning  faith  and  love 
when  derived  from  doctrine,  unless  the  latter  makes 
one  with  the  former,  is  unknown  to  man,  when  yet 
to  think  and  speak  from  doctrine  concerning  faith 
and  love,  is  to  speak  from  the  natural  man  and  his 
memory,  as  may  appear  from  this  circumstance 
alone,  that  the  evil,  as  well  as  the  good,  can  thus 
think  and  speak  when  they  are  with  others.  And 
I'or  this  reason  it  is  that  evil  prelates  equally  with 
good  prelates,  or  prelates  who  have  no  faith  equal- 
ly with  those  who  have  faith,  can  preach  the  gos- 
pel, to  all  appearance,  with  a  similar  zeal  and 
affection  ;  the  reason  is,  because  in  such  case  man, 
as  was  said,  thinks  and  speaks  from  his  natural 
man,  and  his  memory  ;  but  to  think  from  his  spirit, 
is  not  to  think  from  the  natural  man  and  his 
memory,  but  from  tlie  spiritual  man,  and  from  the 
faith  and  affection  of  this  man.  From  this  alone  it 
may  appear,  that  there  are  two  states  pertaining 
to  man,  and  that  the  former  state  does  not  save 
him,  but  the  latter;  for  man  after  death  is  a  spirit; 
therefore  such  as  he  was  in  the  world  as  to  his 
spirit,  such  he  remains  after  his  departure  out  of 
the  world.  Moreover,  that  there  are  two  states 
pertaining  to  the  man  of  the  church,  has  been 
granted  me  to  know  from  much  experience  ;  for 
man  after  death  can  be  let  into  either  state,  and 
also  is  actually  let  into  both ;  many,  when  they 
have  been  let  into  the  former  state,  have  spoken 
like  Christians,  and  from  their  speech  were  be- 
lieved by  others  to  be  Christians,  but  as  soon  as 
they  were  remitted  into  the  latter  state,  which  was 
the  state  of  their  own  spirit,  they  then  spoke  like 
diabolical  spirits,  and  altogether  against  the  things 
they  had  spoken  before.  From  these  considera- 
tions it  also  appears  how  it  is  to  be  understood, 
that  the  Lord  is  rejected  at  this  day  by  those  who 
are  within  the  church,  namely,  that  from  doctrine 
indeed  it  is  allowed  that  the  divinity  of  the  Lord  is 
to  be  acknowledged  and  believed  in  the  same  de- 
gree as  the  Divinity  of  the  Father,  for  the  doctrine 
of  the  church  teaches,  "  that  as  is  the  Father,  so 
also  is  the  Son,  uncreate,  infinite,  eternal,  omnipo- 
tent, God,  Lord,  neither  of  them  greater  or  less, 
before  or  after  the  other  ;  "  see  the  creed  of  Atha- 
nasius.  Notwithstanding  this,  however,  they  do 
not  approach  and  worship  the  Lord  as  divine,  but 
worship  the  Divinity  of  the  Father,  as  is  the  case 
when  they  pray  to  the  Father  that  He  may  have 
compassion  on  them  for  the  sake  of  his  Son,  and 
when  they  use  these  words,  they  do  not  at  all 
think  of  the  divine  principle  of  the  Lord,  but  of 
his  human  separate  from  the  divine,  thus  of  his 
humanity,  as  similar  to  that  of  another  man.  On 
such  occasions,  they  think  not  of  one  God,  but  of 
two  or  three.  To  think  thus  concerning  the  Lord 
is  to  reject  llim  ;  for  not  to  think  of  his  divine  princi- 
ple in  conjunction  with  his  human,  is  by  separation 
to  exclude  the  divine,  which  nevertheless  are  not 
two  persons,  but  one  person,  and  make  a  one  as 
soul  and  body. — .'3.  E.  114. 

178.  Inasmuch  as  the  Divine  Human  Principle 
of  the  Lord  is  the  primary  truth  of  the  church, 
therefore  it  continually  flows  in  from  heaven  with 
man ;  whence  it  is,  as  it  were,  impressed  upon 
every  one  to  think  of  the  Divine  Being  under  a 
human  form,  and  thus  inwardly  in  themselves  to 
see  their  Divine  Being,  except  in  tiie  case  of  tho?e 


WIUTINGS    or    EMANUEL    SWEDENBORG. 


51 


■who  have  extinfjuished  this  impression  in  thoni- 
selves.  Hence  also  may  be  seen  the  cause  why 
all  men  after  death,  how  vast  soever  their  number, 
when  they  become  spirits,  are  turned  to  their  own 
loves,  and  that  hence  they  who  have  worshipped 
the  Divine  Beinjj  under  the  human  form  turn  to 
the  Lord,  who  ap|)ears  to  them  as  a  sun  above  the 
heavens  ;  but  they  who  have  not  worshipped  Ilim 
under  the  human  t'orm,  are  turned  to  the  loves  of 
their  own  natural  man,  all  which  have  reference  to 
the  loves  of  self  and  of  the  world  ;  thus  they  turn 
backwards  from  the  Lord,  and  to  turn  themselves 
backwards  from  the  Lord  is  to  turn  towards  hell. 
3.1;.  151. 

179.  The  first  thing  will  be  to  know  who  is  the 
God  of  heaven,  since  all  other  things  depend  on 
that.  In  tiie  universal  heaven  no  other  is  acknowl- 
edged for  the  God  of  heaven  than  the  Lord  alone. 
They  say  there,  as  He  Himself  taught,  "that  Ho 
is  one  with  the  Father;  that  tiie  Father  is  in  Him 
and  He  in  the  J^'athcr ;  and  he  that  seeth  Him 
seeth  the  Father ;  and  that  every  thing  holy  i)ro- 
ceedeth  from  Him,"  John  x.  30, 38  ;  xiv.  10,  11  ;  xvi. 
13-15.  I  have  often  spoken  with  angels  on  this 
subject,  and  they  constantly  said,  that  they  cannot 
in  heaven  distingnisii  the  Divine  into  three,  since 
they  know  and  })erceive  that  the  Divine  is  one, 
ami  that  it  is  one  in  the  Lord.  They  said,  also, 
t/ii1  those  who  come  from  the  church  out  of  the 
world,  wth  whom  there  is  an  idea,  of  three 
Divines,  cannot  be  admitted  into  heaven,  snice 
their  thought  wanders  from  one  to  another  ;  and  it 
is  not  lawful  there  to  tiiink  three  and  say  one,  be- 
cause every  one  in  lieaven  speaks  from  thought, 
for  there  speech  is  cogitative,  or  thought  speaking. 
Wherefore  those  who  in  the  world  distinguished 
the  Divine  into  three,  and  received  a  separate  idea 
concerning  each,  and  did  not  make  that  idea  one, 
and  concentrate  it  in  the  Lord,  cannot  be  received: 
for  there  is  given  in  heaven  a  communication  of 
all  thoughts ;  wlierefore,  if  one  should  come 
tliither  who  thinks  tiiree  and  says  one,  he  would 
be  immediately  discovered  and  rejected.  But  it  is 
to  be  known,  that  all  those  who  have  not  separated 
truth  from  good,  or  faith  from  love,  in  tlie  other 
life,  when  instructed,  receive  the  heavenly  idea 
concerning  the  Lord,  that  He  is  the  God  of  the 
universe  ;  but  it  is  otherwise  with  those  who  have 
separated  faitli  from  life,  that  is,  who  have  not 
lived  according  to  the  precepts  of  true  faith.  — 
H.  H.  2. 

The  Recoi^nition   of  the  Lord   as  God  sheds 
Li^ht  upon  every  particular  of  the  Word. 

180.  If  it  be  assumed  as  doctrine,  and  acknowl- 
edged, that  the  Lord  is  one  with  the  Father,  and 
that  his  human  principle  is  divine  from  the  divinity 
in  Himself,  light  will  be  seen  in  every  particular 
of  the  Word  ;  for  what  is  assumed  as  doctrine, 
and  acknowledged  from  doctrine,  appears  in  light 
when  the  Word  is  read.  The  Lord,  also,  from 
whom  all  light  proceeds,  and  who  has  all  power, 
enlightens  those  who  are  in  this  acknowledgment. 
But,  on  the  other  hand,  if  it  be  assumed  and  ac- 
knowledged as  doctrine,  that  the  divine  principle 
of  the  Father  is  another  principle  separate  from 
that  of  the  Lord,  nothing  will  be  seen  in  light  in 
the  Word  ;  inasmuch  as  the  man  who  is  in  that 
doctrine  turns  himself  from  one  divine  being  to 
another,  and  from  the  divinity  of  the  Lord,  which 
he  may  sec,  which  is  effected  by  thought  and 
faith,  to  a  divinity  which  he  cannot  see,  for  the 
Lord  says,  "Ye  have  never  heard  his  [the  Fa- 
ther's] voice  at  any  time,  nor  seen  his  form,"  John 


V.  37  ;  and  also  chnp.  i.  8  ;  and  to  believe  in  and 
love  a  divine  being,  which  caimot  be  thougiit  of 
under  any  form,  is  hnpossible.  —  Jl.  E.  200. 

The  Reason  why  these  Thing:s  concerning  the 
Lord  were  first  publicly  made  known. 

18L  The  reason  why  these  things  concerning 
the  Lord  are  now  for  the  tirst  time  made  publicly 
known,  is,  because  it  is  foretold  in  the  Itevelation, 
xxi.  and  xxii.,  that  a  new  church  should  be  insti- 
tuted by  the  Lord,  at  the  end  of  the  former,  in 
which  this  should  be  the  primary  thing.  This 
church  is  wii;it  is  there  meant  by  tiie  New  Jerusa- 
lem, into  which  none  can  enter,  but  those  who 
acknowledge  the  Lord  alone  as  the  God  of  heaven 
and  earth.  And  this  I  can  aver,  that  the  univer- 
sal heaven  acknowledges  the  Lord  alone  ;  and  that 
whosoever  does  not  acknowledge  Him,  is  not  ad- 
mitted into  heaven  ;  for  heaven  is  heaven  from 
the  Lord.  This  acknowledgment  itself  from  love 
and  faith,  causes  all  tliere  to  be  in  the  Lord,  and 
the  Lord  in  them,  as  the  Lord  Himself  teaches  in 
John:  "In  that  day  ye  shall  know,  that  I  am  in 
my  Father,  and  ye  in  Me,  and  I  in  you,"  xiv.  20. 
And  again:  "Abide  in  Me,  and  I  in  you.  I  am 
the  vine,  ye  are  the  branches  ;  he  that  abideth  in 
Mo  and  I  in  him,  the  same  bringeth  forth  much 
fruit ;  for  without  Me  ye  cannot  do  any  thing.  If 
a  man  abide  not  in  Me,  he  is  cast  out,"  xv.  4-6, 
xvii.  22,  23.  That  this  was  not  seen  from  the 
Word  before,  is,  because,  if  it  had  been  seen,  still 
it  would  not  have  been  received  ;  for  the  last  judg- 
ment had  not  yet  been  accomplished  ;  and  before 
that,  tlie  power  of  hell  prevailed  over  the  power 
of  heaven ;  and  man  is  in  the  midst  between 
heaven  and  hell ;  wherefore,  had  this  doctrine  been 
seen  before,  the  devil,  that  is,  hell,  would  have 
taken  it  out  of  the  hearts  of  men,  and  would 
moreover  have  profaned  it.  This  state  of  the 
power  of  hell  was  altogether  broken  by  the  last 
judgment,  which  is  now  accomplished;  since 
that,  thus  now,  every  one  who  desires  it  may  be- 
come enlightened  and  wise.  —  L.  (jl. 

Memorable  Relation     concerning  the   Divine 
Trinity. 

182.  Since  it  has  been  given  me  by  the  Lord  to 
see  the  wonderful  things  which  are  in  the  heavens 
and  under  the  heavens,  I  ought  to  relate,  accord- 
ing to  command,  what  has  been  seen.  There  was 
seen  a  magnificent  palace,  and  in  the  inmost  part 
of  it  a  temple ;  in  the  midst  of  this,  there  was 
a  table  of  gold,  upon  which  was  the  Word,  at 
which  stood  two  angels.  About  the  table  there 
were  three  rows  of  seats  ;  the  seats  of  the  first 
row  were  covered  with  silk  drapery  of  a  purple 
color,  the  seats  of  the  second  row  with  silk  drapery 
of  a  blue  color,  and  the  seats  of  the  third  row  witli 
white  drapery.  Under  the  roof,  high  above  the 
table,  there  appeared  a  curtain  spread  out,  glitter- 
ing with  precious  stones,  from  the  splendor  of 
which  shone  forth,  as  it  were,  a  rainbow,  when  the 
sky  is  becoming  serene  alter  a  shower.  Sudden! \ 
then  were  seen  clergymen  sitting  upon  all  the 
seats,  all  clothed  in  the  garments  of  the  sacer- 
dotal ministry.  On  one  side  there  was  a  vestry, 
where  stood  an  angel,  who  was  the  keeper,  and  in 
it  lay  splendid  garments,  in  beautiful  order.  It 
was  a  council  convened  by  the  Lord ;  and  I  heard  a 
voice  fro..i  heaven,  saying,  "  Deliberate.''^  But 
they  said,  "On  what?"  It  was  said,  "  Concern- 
ing the  Lord  the  Savior,  and  concerning  the  Holy 
Spirit."  But  when  they  began  to  think  concern- 
ing them,  they  were  not  in  illustration  ;  wherefore: 


52 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


they  made   supplication,    and   tlion    lif^lit   flowed 
down  out  of  heaven,  and  illuminated  first  the  hinder 
parts  of  their  heads,  and  afterwards  their  temples, 
and  at  last  their  faces  ;  and  then  they  begun  to 
deliberate,  and,  as  it  was  coninianded,_/jrs<  concern- 
ing the  Lord  the  Savior.     The  first  thin^j  proposed 
and  canvassed  was,  "  Jfho  (issuined  the  Human  in 
the  Virgin  Mnrij'^"     And   an  anp:el,  standing  at 
the  table,  on  which  was  the  Word,  read  to  them 
these  words  from  Luke  :  "  Behold,  thou  shalt  con- 
ceive in  the  womb,  and  shalt  bring  forth  a  son,  and 
shalt  call  his  name  Jesus  ;  lie  shall  be  great,  and 
shall  be  called   the  Son  of  the  Most  High.     And 
Mary  said  to  the  angel.  How  shall  this  be  done, 
since  I  know  not  a  man  ?     And  the  angel,  answer- 
ing, said,  The  Holy  Spirit  shall  come  upon  thee,  and 
the  Virtue  of  the  Most  High  shall  overshadow  thee  ; 
wherefore  the  Holy  Thing  that  is  bo;n  of  thee  shall 
be  called  the  Son  of  God;'  i.  :31,  35,  34,  35.     Then 
also  he  read  these  in  Matthew  :  "  The  angel  said 
to  Joseph  in  a  dream,  Joseph,  son  of  David,  fear 
not  to  take  Mary  for  thy  wife, /or  thM  which  is  born 
in  her  is  of  the  Holy  Spirit.     And  Joseph  knew  her 
not  until  she  had  brought  forth  her  first-born  son, 
and  she  called  his  name  Jesus,"  i.  20,  25.     And 
besides  these  passages,  he  read  many  more  from 
the  evangelists  ;  as   Matt.  iii.  17 ;  xvii.  5  ;  John  i. 
18 ;  iii.  16 ;  xx.  31  ;  and  many  other  places,  where 
the  Lord,  as  to  the  Human,  is  called  the  Son  of  God, 
and  where  He,  from  his  Human,  calls  Jehovah  his 
Father  ;  as  also  fropi  the  prophets,  where  it  is  fore- 
told that  Jehovah  Himself  was  about  to  come  into 
the  world;  among  which  also  these  two  in  Isaiah, 
"  It  shall  be  said  in  that  day,  Lo,  this  is  our  God, 
whom  we  have  expected   to  deliver  us ;   this    is 
Jehovah,  tvhom  we  have  expected ;  let  us  be  glad 
and  rejoice  in  his  salvation,"  xxv.  9.     "The  voice 
of  one  crying  in  the  wilderness,  Prepare  a  way  for 
Jehovah,  make  smooth  in  the  desert  a  path  for  our 
God  ;  for  the  glory  of  Jehovah  shall  be  revealed  ; 
and  all  flesh  shall  see  together.     Behold,  the  Lord 
Jehovah  ivill  come  in  the  Mighty  One  :  He  will  feed 
his  flock  like  a  shepherd,"  xl.  3,  5,  10,  11.     And 
the  angel  said,  "  Since  Jehovah  Himself  came  into 
the  world,  and  assumed  the  Human,  therefore,  in 
the  prophets,  He  is  called   the  Savior  and  the  He- 
deemer."     And  then  he  read  to  them  the  following 
passages :  "  God  is  in  thee  only,  and  there  is  no 
God   besides  ;  trnly  thou   art  a   God  concealed,  O 
God  of  Israel  the  Savior,'^  Isaiah  xlv.  14,  15.    "  Am 
not  I  Jehovah'?  and  there  is   no  God  else  beside 
Me ;  a  just  God  and  a  Savior  there  is  not  beside 
Me,"  xlv.  21,  22.     "  /  am  Jehovah,  and  beside  Me 
there  is  no  Savior^'  xliii.  11.     "/  Jehovah  am  thy 
-God,  and  thou  shalt  acknowledge  no  God  beside 
Me,  and  there  is  no  Savior  beside  Me,"  Hosea  xiii. 
4.     "  That  all  flesh  may  know  that  /  Jehovah  am 
thy  Savior  and  thy  Redeemer,"  Isaiah  xlix.  20  ;  Ix. 
16.     "  As  for  our  Redeemer,  Jehovah  of  hosts  is  his 
name,"  xlvii.  4.     "  Their  Redeemer  is  Mighty  ;  Je- 
hovah of  hosts  is  his  name,"  Jerem.  1.  24.     "  Thus 
said  Jehovah  the  King  of  Israel,  and  his  Redeemer, 
■Jehovah  of  hosts,  I  am  the  First  and  the  Last,  and 
besides  Me  there  is  no  God,"  Isaiah  xliv.  6.     "  Je- 
hovah, my  Rock  and  my  Redeemer,"  Psalm  xix.  15. 
"  Thus   said  Jehovah  thy  Redeemer,  the  Holy  One 
of  Israel,  I  Jehovah  am  thy  God,"  Isaiah  xlviii.  17 ; 
xliii.  14;  xlix.  7  ;  liv.  8.     "Thou  Jehovah  art  our 
Father,  our   Redeemer  from  an  age  is   thy  name, 
Ixiii.  16.     "  Thus  said  Jehovah  thy  Redeemer,  I  am 
Jehovah,  doing  all  things,  even  alone,  by  Myself," 
xliv.  24.     "  Jehovah  of  hosts  is  his  name,  and  thy 
Redeemer,  the  Ploly  One  of  Israel,  the  God  of  the 
whole  earth  He  shall  be  called,"  liv.  5.    "Behold,  the 


days  will  come  when  I  shall  raise  unto  David  a 
righteous    Branch,  who  shall  reign  a  King  ;  and 
this    is    his    name,    Jehovah   our    Righteousness," 
Jerem.  xxiii.  5,  0;  xxxiii.  1.5,  IG.     "In  that  day, 
Jehovah  shall  be  for  a  King  over  all  the  earth  ;  in 
that  day,  Jehovah  shall  be  one,  and  his  name  one," 
Zech.  xiv.  !).     Those  who  sat  on  the  seats,  being 
confirmed  by  these  and  the  former  passages,  unani- 
mously said,  that  Jehovah  Himself  assumed   the 
Human  in  order  to  redeem  and  save  men.     But 
then  a  voice  was  heard  from  the  Roman  Catholics, 
who  h;id  hid  themselves  behind  the  altar,  saying, 
"  How  can  Jehovah  God  become  Man  ?     Is  lie  not 
the  Creator  of  the  Universe  ?  "     And  one  of  those 
who  sat  upon  the  seats  of  the  second  low,  turned 
himself  about,  and  said,  "  Who  then  ?"     And  he 
behind  the  altar,  standing  close  to  the  altar,  re- 
plied,   "  The    Son  from   eternity."      But    he    was 
answered,  "  Is  not  the  Son  from  eternity,  according 
to  your  confession,  also  the  Creator  of  the  universe  ? 
And  wliat  is  a  Son  and  a  God  born  from  eternity  ? 
And  how  can  the   Divine  Essence,  which  is  one 
and  indivisible,  be  separated,  and  one  part  of  it  de- 
scend, and  not  the  whole  together  ?  "     The  second 
thing  canvassed  concerning  the  Lord  was.  Whether, 
according  to  this,  the  Father  and  He  are  not  one, 
as  the  soul  and  the  body  are  one.     They  said  that 
"  This  is  a  consequence,  because  the  soul  is  from 
the  Father."     Then  one  of  those  who  sat  upon  the 
seats  of  the  third  row,  read  from  the  confession  of 
faith,  which  is  called  the  Athanasian  Creed,  these 
words  :  "  Although  our  Lord  Jesus  Christ,  the  Son 
of  God,  is  both  God  and  Man,  still  there  are  not 
two,  but  there  is  one  Christ ;  yea.  He  is  altogether 
one ;  He  is  one  person,  since,  as  the  soul  and  body 
make  one  man,  so  God  and   Man  is  one  Christ." 
The  reader  said,  that  that  creed  where  those  words 
are,  is  received  in  the  whole  Christian  world,  even 
by  the  Roman  Catholics.     And  they  said,  "  What 
need  is  there  of  more  proofs  that  God  the  Father 
and  He  are  one,  as  the  soul  and  body  are  one  ?" 
And  they  said,  "  Because  it  is  so,  we  see  that  the 
Human  of  the  Lord  is  Divine,  because  it  is  the 
Human  of  Jehovah  ;  and  also  that  the  Lord,  as  to 
the  Divine  Human,  should  be  approached,  and  that 
thus,  and  not  otherwise,  the   Divine  may  be  ap- 
proached, which  is  called  the  Father."     This,  their 
conclusion,   the  angel  confirmed  by  many  things 
from  the  Word,  amongst  which  were  these  :  "  A 
Child  is  born  to  us,  a  Son  is  given  to  us,  whose 
name   is  Wonderful,  Counsellor,    God,   Hero,  the 
Father  of  Eternity,  the  Prince  of  Peace,"  Isaiah  ix. 
().     "  Abraham  doth  not  know  us,  and  Israel  doth 
not  acknowledge  us  ;  Thou  Jehovah  art  our  Father, 
our  Redeemer;  from  an  age  is  thy  name,"  Ixiii.  16; 
and  in  John  :  "Jesus  said.  He  who  believcth  in  Me, 
belioveth  in  Him  who  sent  Me  ;  and  he  who  seeth 
Me,  seeth  Him  who  sent  J\Te,"  xii.  44,  45.     "  Philip 
said  to  Jesus,  Show  us  the  Father.     Jesus  saith  to 
him,  He  who  seeth  J\h,  seeth  the  Father  :  how  then 
saycst  thou.  Show  us  the  Father?     Believest  thou 
not  that  /  am  in  the  Father,  and  the  Father  in  Me  '^ 
Believe  Me,  that  I  am  in  the  Father,  and  the  Father 
m  Me,"  xiv.  8, 9.     "  Jesus  said,  /  and  the  Father  are 
one,"  X.  30 ;  and  also,  "  All  things  that  the  Father 
hath  are  mine,  and  all  mine  are  the  Father's,"  xvi. 
15  ;  xvii.  10.     Lastly,  "  Jesus  said,  I  am  the  Way, 
the  Truth,  and  the  Life;  no  one  cometh  to  the 
Father  but  by  Me,"  xiv.  6.     To  this  the  reader 
added,  that  the  same  things  that  are  here  said  by 
the  Lord,  concerning  Himself  and  his  Father,  may 
also  be  said  by  man,  concerning  himself  and  his 
soul.      Having  heard  these  things,  they  all  said, 
with  one  mouth  and  heart,  that "  The  Human  of  the 


WRITINGS    OF    EMANUEL    SWEDENBOKG. 


53 


Lord  is  Divine, and  that  tliis  is  to  be  a])proricliod,  in 
order  tliat  tlio  Father  may  hr  ii[)j)n)achi'd  ;  since; 
Jehovah  God,  by  it,  sent  llinisclf  into  tlie  world,  and 
made  Iliinself  visible  to  tliu  eyes  of  men,  and  thus 
accessible.  In  like  manner.  He  made  Ilimselt' 
visible,  and  thus  accessible,  in  a  human  form,  to 
the  ancients,  but  then  by  an  angel ;  but  becausi; 
this  form  was  representative  of  the  Lord  who  was 
about  to  come,  therefore  all  thini^s  of  the  church 
with  the  ancients  were  representative."  After  this 
followed  a  deliberation  conccrnin»  the  Holy  Spirit ; 
and  in  the  tirst  place  was  disclosed  the  idea  of  most 
persons  concerninji'  God  the  Father,  the  Son,  and 
the  Holy  S|)irit ;  which  was,  that  God  the  Father 
sits  on  hiii'li,  and  tli.-  Son  at  his  riiiht  hand,  and 
that  they  send  forth  from  them  the  Holy  Spirit  to  en- 
lighten, teach,  justify,  and  sanctify  men.  But  then 
a  voice  was  heard  from  heaven,  saying,  "  We  can- 
not endure  that  idea  of  thought.  Who  does  not 
know,  that  Jehovah  God  is  omnipresent?  Whoever 
knows  and  acknowledges  this,  will  also  acknowl- 
edge, that  He  Himself  enlightens,  teaches,  justifies, 
and  saves,  and  that  there  is  not  a  mediating  God 
distinct  from  Him,  still  less  from  two,  as  one  person 
from  another  ;  wherefore  let  the  former  idea,  which 
is  vain,  be  reiuoved,  and  let  this,  which  is  just,  be 
received,  and  then  you  will  see  this  clearly."  l>ut 
then  a  voice  was  heard  from  the  Roman  Catholics, 
who  stood  close  to  the  altar  of  the  temple,  saying, 
"  What  then  is  the  Holy  Sj)irit  which  is  mentioned 
in  the  Word  in  the  evangelists,  and  in  Paul,  by 
which  so  many  learned  men  amongst  the  clergy, 
and  especially  of  our  church,  say  that  they  are 
led  ?  VVho,  at  this  day,  in  the  Christian  world, 
denies  the  Holy  Spirit  and  his  operations  ?  "  At 
these  words,  one  of  those  who  sat  upon  the  seats 
of  the  second  row,  turned  himself  about,  and  said, 
"  You  say  that  the  Holy  Spirit  is  a  person  by  him- 
self, and  a  God  by  himself;  but  what  is  a  person 
going  forth  and  proceeding  from  a  person,  but 
operation  going  forth  and  proceeding  ?  One  per- 
son cannot  go  forth  and  proceed  from  another,  but 
operation  can.  Or  what  is  a  God  going  forth  and 
proceeding  from  God,  but  the  Divine  going  forth 
and  proceeding  ?  One  God  cannot  go  forth  and 
proceed  from  another,  but  the  Divine  can  from  one 
God."  On  hearing  these  words,  those  who  sat  upon 
tlie  seats  unanimously  concluded,  that  ''  The  Holy 
Spirit  is  not  a  |)erson  by  itself,  thus  neither  a  God 
by  itself;  but  tiiat  it  is  the  Holy  Divine,  going  forth 
and  proceeding  from  the  one  omnipresent  God,  who 
is  the  Lord."  To  this  the  angels,  standing  at  the 
golden  table  upon  which  was  th(;  Word,  said,  "  ffdl. 
It  is  not  read  any  where  in  the  Old  Testament,  that 
the  prophets  spoke  the  Word  from  the  Holy  Spirit, 
but  from  Jehovah  ;  and  wherever,  in  the  New  Tes- 
tament, the  Holy  Spirit  is  mentioned,  we  are  to 
understand  the  proceeding  Divine,  which  is  the 
Divine  which  enlightens,  teaches,  enlivens,  re- 
forms, and  regenerates."  After  this,  tiiere  followed 
another  question  concerning  the  Holy  Spirit,  which 
was,  From  whom  the  Divine,  which  is  meant  by  the 
Holy  Spirit,  jjroceods  ;  whether  from  the  Father 
or  from  the  Lord.  And  when  they  were  canvass- 
ing this,  there  shone  upon  them  a  liglil  from  heaven, 
from  which  they  saw  that  the  Holy  Divine,  which  is 
meant  by  the  Holy  Sjjirit,  does  not  proceed  out  of 
the  Father  through  the  Lord,  but  out  of  the  Lord 
from  the  Father  ;  comparatively,  as  with  man  ;  his 
activity  does  not  proceed  from  the  soul  through 
the  body,  but  out  of  the  body  from  the  soul.  This 
the  angel  standing  at  the  table  confirmed  by  those 
things  from  the  Word :  "  He  whom  the  Father 
hath  sent,  speaketh  the  words  of  God :  He  hath 


given  Him  the  S|)irit  not  by  measure.  The  Father 
loveth  the  Sou,  and  hath  given  all  tilings  into  his 
hand,"  John  iii.  .'54,  '.i5.  "  A  Rod  shall  go  out  from 
the  Trunk  of  Jesse,  the  spirit  of  Jehovah  shall  rest 
upon  Him,  the  spirit  of  wisdom  and  intelligence, 
the  spirit  of  counsel  and  virtue,"  Isaiah  xi.  1. 
Th-it  the  spirit  of  Jehovah  was  given  upon  Him, 
and  that  it  was  in  Him,  .xlii.  1  ;  lix.  1!>,  W;  l.xi.  1 ; 
Luke  iv.  IS.  "  When  the  Holy  Sjnrit  shall  have 
come,  lohich  I  shall  send  to  you  from  the.  Father" 
John  XV.  ;2().  "  He  shall  glorify  Me,  because  he 
shall  receive  of  mnif,  and  announce  ntito  you  ;  all 
thini:;s  whatsoever  the  Father  hath  arc  mine  ;  on  ac- 
count of  this  I  said,  that  He  sh(dl  receive  of  mine, 
and  announce  unto  you,"  xvi.  14,  If).  "  If  I  go 
a^^■ay,  I  will  send  the  Paraclete  unto  you,"  xvi.  7. 
That  the  Paraclete  is  the  Holy  Spirit,  xiv.  2(5. 
"  The  Holy  Spirit  was  not  yet,  because  Jesus  ivas 
not  yet  «:lorified,"  vii.  ;}9.  "  But  after  the  glorifi- 
cation, Jesus  breathed  into,  and  said  lo  the  disciples, 
Receive  the  Holy  Spirit,"  xx.  22.  And  in  the  Reve- 
lation, "  Who  shall  not  glorify  thy  name,  O  Lord  r 
because  Thou  alone  art  holy,"  xv.  4.  Since  the 
divine  operation  of  tlie  Lord,  from  his  divine  omni- 
presence, is  meant  by  the  Holy  Spirit,  therefore, 
when  He  spoke  to  the  disciples  concerning  the 
Holy  Spirit,  which  he  v/as  about  to  send  from  the 
Father,  He  also  said,  "  I  will  not  leave  you  orphans  ; 
/fifo  away,  and  come,  unto  you  ;  and  in  that  dtiy  ye 
will  know  that  /  am  in  my  Father,  and  ye  in  Me,  and 
I  in  you,"  xiv.  18,  20,  28.  And  just  before  He 
departed  out  of  the  world,  He  said,  "  Lo,  I  am  with 
you  all  the  days,  even  to  the  consummation  of  the 
age,"  Matt,  xxviii.  20.  Having  read  these  word.*? 
to  them,  the  angel  said,  "  From  these  and  many 
other  passages  from  the  Word,  it  is  manifest,  that 
the  Divine,  which  is  called  the  Holy  Spirit,  pro- 
ceeds out  of  the  Lord,  from  the  Father."  To  this 
those  who  sat  upon  the  seats  s:iid,  "  This  is  Divine 
Truth."  At  last,  this  decree  was  made ;  that, 
"  From  what  has  been  deliberated  in  this  council, 
we  have  clearly  seen,  and  thence  acknowledge  as 
holy  truth,  that  in  the  Lord  God,  the  Savior  Jesus 
Christ,  there  is  a  Divine  Trinity,  which  is,  the 
Divine  from  which  are  all  things,  which  is  called 
the  Father ;  the  Divine  Human,  which  is  called 
the  Son ;  and  the  proceeding  Divine,  which  is 
called  the  ILdy  Spirit;"  exclaiming  together,  that 
"  In  Jesus  Christ  dwellcth  all  the  fulness  of  the 
Godhead  bodily,"  Coloss.  ii.  9.  Thus  there  is  one 
God  ill  the  church.  After  these  things  were  con- 
cluded in  that  magnificent  council,  they  rose  up, 
and  the  angel  who  was  keeper  of  the  vestry  came 
out  of  it,  and  brought  to  each  of  those  M'ho  sat 
upon  the  seats  s])lendid  garments,  interwoven  here 
and  there  with  threads  of  gold,  and  he  said,  "  Re- 
ceive the  ivcdding  garments."  And  they  were  con- 
ducted, in  glory,  into  the  new  Christian  heaven, 
with  which  the  church  of  the  Lord  upon  earth, 
which  is  the  New  Jerusalem,  will  be  conjoined. 
—  T.  C.  R.  188. 

Sect.  5.  —  The  Sacred  Scriptures. 

183.  The  natural  man  cannot  still  be  persuaded 
to  believe,  that  the  Word  is  Divine  Truth  itself,  in 
which  is  Divine  Wisdom  and  Divine  Lit"e,  inas- 
much as  he  judges  of  it  by  its  stylo,  in  which  no 
such  things  appear.  Nevertheless,  the  style  in 
which  the  Word  is  written  is  a  truly  Divine  style, 
with  which  no  other  style,  however  sublime  and 
excellent  it  may  seem,  is  at  all  comparable,  for  it 
is  as  darkness  compared  to  light.  The  style  of  the 
Word  is  of  such  a  nature  as  to  contain  what  is 
holy  in  every  verse,  in  every  word,  and  m  some 


51 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIUITL'AL 


casL's  in  ovory  letter ;  and  hence  the  Word  con- 
join.-^ man  with  the  Lord,  and  opens  Iieaven.  There 
are  two  thinjjs  which  proceed  from  the  Lord  — 
Divine  Love  and  Divine  Wisdom,  or,  what  is  the 
same.  Divine  Good  and  Divine  Truth ;  for  Divine 
Good  is  of  Divine  Love  itself,  and  Divine  Truth  is 
of  Divine  Wisdom  itself:  and  the  Word,  in  its 
essence,  is  both  of  these  ;  and  inasmuch  as  it  con- 
joins man  with  the  Lord,  and  opens  heaven,  as  just 
observed,  therefore  the  Word  fills  the  man  who 
reads  it  under  the  Lord's  influence,  and  not  under 
the  influence  of  his  propriuiu  or  self,  with  the  good 
of  love  and  the  truth  of  wisdom  —  his  will  with  the 
good  of  love,  and  his  understanding  with  the  truths 
of  wisdom.  Hence  man  has  life  by  and  through 
the  Word. 

184.  Lest  therefore  mankind  should  remain  any 
longer  in  doubt  concerning  the  divinity  of  the 
Word,  it  has  pleased  the  Lord  to  reveal  to  me  its 
internal  sense,  which  in  its  essence  is  spiritual,  and 
which  is,  to  the  external  sense,  which  is  natural, 
what  the  soul  is  to  the  body.  This  internal  sense 
is  the  spirit  which  gives  life  to  the  letter  ;  where- 
fore this  sense  will  evince  the  divinity  and  sanctity 
of  the  Word,  and  may  convince  even  the  natural 
man,  if  he  is  in  a  disposition  to  be  convinced.  — 
S.  S.  3,  4. 

What  the  Spiritual  Sense  of  the  Word  is. 

185.  The  spiritual  sense  of  the  Word  is  not  tiiat 
which  breaks  forth  as  light  out  of  the  literal  sense, 
whilst  a  person  is  studying  and  explaining  the 
Word,  with  intent  to  establish  some  particular  tenet 
of  the  church:  this  sense  may  be  called  the  literal 
sense  of  the  Word :  but  the  spiritual  sense  does 
not  appear  in  the  literal  sense,  being  within  it,  as 
the  soul  is  in  the  body,  or  as  the  thought  of  the 
understanding  is  in  the  eye,  or  as  the  aflection  of 
love  is  in  the  countenance,  whicii  act  together  as 
cause  and  effect.  It  is  this  sense,  principally, 
which  renders  the  Word  spiritual,  and  by  which  it 
is  adapted  not  only  to  the  use  of  men,  but  also  of 
angels ;  whence,  also,  by  means  of  that  sense,  the 
Word  communicates  with  the  heavens. 

18G.  From  the  Lord  proceed  these  principles  : 
the  celestial,  the  spiritual,  and  the  natural,  one 
after  another.  Whatsoever  proceeds  from  his  Divine 
Love  is  called  celestial,  and  is  Divine  Good  ;  what- 
soever proceeds  from  his  Divine  Wisdom  is  called 
spiritual,  and  is  Divine  Truth  :  the  natural  partakes 
of  both,  and  is  their  complex  in  ultimates.  The 
angels  of  the  celestial  kingdom,  who  compose  the 
third  or  highest  heaven,  are  in  that  Divine  Princi- 
ple which  proceeds  from  the  Lord  that  is  called 
celestial,  for  they  are  in  the  good  of  love  from  the 
Lord  ;  the  angels  of  the  Lord's  spiritual  kingdom, 
who  compose  the  second  or  middle  heaven,  are  in 
that  Divine  Principle  which  proceeds  from  the 
Lord  that  is  called  spiritual,  for  they  are  in  the 
truths  of  wisdom  from  the  Lord :  but  men,  who 
compose  the  Lord's  church  on  earth,  are  in  the 
Divine-natural,  w  hich  also  proceeds  from  the  Lord. 
Hence  it  follows,  that  the  Divine  Principle  pro- 
ceeding from  the  Lord,  in  its  progress  to  its  ulti- 
mates, descends  through  three  degrees,  and  is 
termed  celestial,  spiritual,  and  natural.  The  Di- 
vine Principle  which  proceeds  from  the  Lord,  and 
descends  to  men,  descends  through  those  three  de- 
grees, and  when  it  has  descended,  it  contains  those 
three  degrees  in  itself.  Such  is  the  nature  of  every 
Divine  Principle  proceeding  from  the  Lord  ;  where- 
fore, when  it  is  in  its  last  degree,  it  is  in  its  fulness. 
Such  is  the  nature  and  quality  of  the  Word ;  in 
its  last  sense  it  is  natural,  in  its  interior  sense  it  is 


spiritual,  and  in  its  inmost  sense  it  is  celestial ;  and 
in  each  sense  it  is  divine.  Tliat  the  Word  is  of 
such  a  nature  and  (juality,  does  not  appear  in  the 
sense  of  the  letter,  which  is  natural,  by  reason  that 
man  has  heretofore  been  altogether  unacquainted 
with  the  state  of  the  heavens,  and  consequently 
with  the  nature  of  the  spiritual  principle,  and  the 
celestial,  and  of  course  with  the  distinction  be- 
tween then)  and  the  natural  principle. 

187.  Tlie  distinction  between  these  degrees  can- 
not be  known,  except  by  the  knowledge  of  corre- 
spondence ;  for  these  three  degrees  are  altogether 
distinct  from  each  other,  like  end,  cause,  and  effect, 
or  like  what  is  prior,  posterior,  and  postreme,  but 
yet  make  one  by  correspondences  ;  for  the  natural 
degree  or  principle  corresponds  with  the  spiritual, 
and  also  with  the  celestial. 

188.  Inasmuch  as  the  Word  in  its  interior  is 
spiritual  and  celestial,  therefore  it  is  written  by 
mere  correspondences,  and  what  is  Avritten  by  mere 
correspondences,  in  its  ultimate  sense  is  written  in 
such  a  style  as  that  of  the  prophets  and  evan- 
gelists, which,  notwithstanding  its  apparent  com- 
monness, contains  in  it  all  divine  and  angelic  wis- 
dom. —  S.  S.  5-8. 

189.  There  is  in  the  Word  a  sense  still  more 
internal,  which  is  called  Celestial,  concerning  which 
somewhat  was  said  above  ;  but  this  sense  cannot 
easily  be  unfolded,  not  being  so  much  the  object  of 
intellectual  thouglit,  as  of  will-affection.  Thetrye 
ground  and  reason  why  there  is  in  the  Word  a 
sense  still  more  interior,  which  is  called  celestial, 
is,  because  from  the  Lord  proceed  Divine  Good  and 
Divine  Truth  —  Divine  Good  from  his  Divine 
Love,  and  Divine  Truth  from  his  Divine  Wisdom ; 
each  is  in  the  Word,  for  the  Word  is  the  divine 
proceeding.  —  S.  S.  19. 

A  Spiritual  Sense  in  all  and  every  Part  of  the 
Word. 

190.  This  cannot  be  better  seen  than  by  exam- 
ples ;  as  for  instance :  John  says,  in  the  Apocalypse, 
"  I  saw  heaven  opened,  and  behold  a  White  Horse, 
and  he  who  sat  thereon  was  called  Faithful  and 
True,  and  in  justice  doth  he  judge  and  combat. 
His  eyes  were  a  flame  of  fire  ;  and  upon  his  head 
were  many  diadems  ;  and  he  had  a  name  written 
which  no  one  knew  but  himself.  And  he  was 
clothed  with  a  vesture  dipped  in  blood ;  and  his 
name  is  called  the  fFord  of  God.  And  the  annies 
which  were  in  the  heavens,  followed  him  on  white 
horses,  clothed  in  fine  linen  white  and  clean.  And 
he  hath  on  his  vesture  and  on  his  thigh  a  name 
written.  King  of  Kins^s,  and  Lord  of  Lords"  xix. 
1 1-14,  IG.  It  is  impossible  for  any  one  to  know  what 
each  of  these  expressions  contains,  except  from 
the  internal  sense.  It  is  manifest  that  every  ex- 
pression is  in  some  respect  representative  and  sig- 
nificative :  as  when  it  is  said,  that  heaven  was 
opened  ;  that  there  was  a  white  horse ;  tliat  he 
who  sat  on  him  in  justice  judgeth  and  combateth  ; 
that  his  eyes  were  a  flame  of  fire  ;  that  on  his  head 
were  many  diadems ;  that  he  had  a  name  which 
no  one  knew  but  himself;  that  he  was  clothed  in 
a  vesture  dipped  in  blood  ;  that  the  armies  which 
were  in  the  heavens  followed  him  on  white  horses  ; 
that  they  were  clothed  with  fine  linen  white  and 
clean  ;  and  that  on  his  vesture  and  on  his  thigh  he 
had  a  name  written.  It  is  expressly  said,  that  it  is 
the  Word,  and  that  it  is  the  Lord  who  is  the  Word : 
for  it  is  said,  "  His  name  is  called  the  fVord  of 
God : "  and  afterwards,  "  He  hath  on  his  vesture 
and  on  his  thigh  a  name  written.  King  of  Kings, 
and  Lord  of  Lords."     From  the  interpretation  of 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


55 


each  expression,  it  is  niaiiifest,  that  the  Word  is  here 
described  as  to  the  sj)iritual  or  internal  sense. 
That  heaven  was  opened,  represents  and  sitrnifies, 
that  the  internal  sense  of  the  Word  is  seen  in 
li^iavcn,  and  thence  by  those  in  the  world  in  whom 
heaven  is  o!)en :  tlic  horse,  which  was  white,  repre- 
sents an'i  sitfnifics  the  nnderstandinfj  of  the  Word 
as  to  its  interiors  ;  that  this  is  the  sitjnification  of 
a  wliite  horse,  will  be  shown  presently  :  tliat  he 
who  sat  on  him  is  the  I^ord  as  to  tlie  Word,  thus 
the  Word,  is  manifest,  for  it  is  said,  '•  His  name  is 
called  the  Word  of  God  ; "  who,  from  gfood,  is 
called  faithful,  and  is  said  to  jnd<re  in  justice  ;  and 
fro;ii  trutli  is  called  true,  and  is  said  to  combat  in 
justice  ;  for  the  Lord  Himself  is  justice  :  his  eyes, 
a  flame  of  fire,  sij^nify  divine  truth  from  the  divine 
good  of  his  divine  love :  the  many  diadems  on  his 
head,  signify  all  the  goods  and  truths  of  faith  : 
having  a  name  written  which  no  one  knew  hut 
himself,  signifies,  that  what  the  Word  is  in  the  in- 
ternal sense  is  seen  by  no  one  but  Himself,  and 
hi[n  to  whom  he  reveals  it :  clothed  with  a  vesture 
dipped  in  blood,  signifies  the  Word  in  the  letter, 
to  which  violence  has  been  offered  :  the  armies  in 
tlie  heavens  which  followed  him  on  white  horses, 
signify  those  who  are  in  the  understanding  of  the 
VYorJ  as  to  its  interiors  ;  clothed  with  fine  linen 
wliite  and  clean,  signifies  the  same  persons  in  truth 
from  good  :  a  name  written  on  his  vesture  and  on 
(lis  thigh,  signifies  truth  and  good,  and  their  quality. 
From  these  things,  and  from  tliose  which  precede 
and  follow,  it  is  evident,  that  there  it  is  predicted, 
that  about  the  last  time  of  the  church,  the  spiritual 
or  internal  sense  of  the  Word  would  be  opened.  — 
.S.  S.  i),  JV.  H.\. 

]9I.  That  horse  signifies  understanding,  is  de- 
rived from  no  other  source  than  from  representa- 
tives in  the  spiritual  world.  In  that  world  are 
frequently  seen  horses,  and  persons  sitting  upon 
horses,  and  also  chariots ;  and  there  every  one 
knows  that  they  signify  things  intellectual  and 
doctrinal.  I  have  often  observed,  when  any  were 
tliinking  from  their  understanding,  that  they  ap- 
peared as  if  riding  on  horses  ;  their  meditation 
represented  itself  in  this  manner  before  others, 
they  themselves  being  ignorant  of  it.  There  is 
;ilso  a  place  in  the  spiritual  world,  where  many 
assemble,  who  think  and  speak  from  understanding 
concerning  the  truths  of  doctrine  ;  and  when  others 
approach,  they  see  that  whole  plain  full  of  chariots 
smd  horses ;  and  novitiate  spirits,  who  wonder 
whence  this  is,  are  instructed  that  it  is  an  appear- 
ance from  tlieir  intellectual  thought.  That  place 
is  called  the  assembly  of  the  intelligent  and  wise. 
I  have  likewise  seen  bright  horses  and  chariots  of 
fire,  when  certain  spirits  were  taken  up  into  heaven, 
vvhicii  was  a  sign  that  they  were  then  instructed 
in  tiie  trutlis  of  heavenly  doctrine,  and  become  in- 
telligent, and  thus  were  taken  up  :  on  seeing  which, 
it  occurred  to  my  mind,  what  is  signified  by  the 
chariot  of  fire,  and  the  horses  of  fire,  which  carried 
Elijah  up  into  heaven  ;  and  what  is  signified  by 
the  horses  and  chariots  of  fire  that  were  seen  by 
the  lad  of  Elisha,  when  his  eyes  were  opened.  — 
}V.  H.  3. 

1S>2.  It  is  written  in  the  Apocalypse,  "  I  saw  a 
new  heaven  and  a  new  earth  ;  for  the  first  heaven 
and  the  first  earth  had  passed  away.  And  I  saw 
the  iioly  city.  New  Jerusalem,  coming  down  from 
God  out  of  heaven,  prepared  as  a  bride  adorned 
for  her  husband.  The  city  had  a  wall  great  and 
high,  whicli  had  twelve  gates,  and  at  the  gates 
twelve  angels,  and  names  written  thereon,  which 
are  tlie  names  of  tlie  twelve  tribes  of  the  children 


of  Israel.  And  the  wall  of  the  city  had  twelve 
foundations,  and  in  them  the  names  of  the  twelve 
apostles  of  the  Lamb.  And  the  tity  lieth  four 
s(iuare,  and  tlie  length  is  iis  large  as  the  breadth. 
And  he, measured  the  city  with  the  reed  twelve 
thousand  furlongs  ;  and  the  lengtii,  and  the  breadth, 
and  the  height  of  it  were  equnl.  And  he  measured 
the  wall  thereof,  a  hundred  and  forty  and  four 
cubits,  the  measure  of  a  man,  that  is,  of  an  angel. 
And  the  wall  of  it  was  of  jasper  ;  but  the  city  itself 
was  pure  gold,  like  unto  pure  glass  ;  and  the  founda- 
tions of  the  wall  of  the  city  were  of  every  precious 
stone.  And  the  twelve  gates  were  twelve  pearls  ; 
and  the  street  of  the  city  was  pure  gold,  as  it  were 
transparent  glass.  The  glory  of  God  enlightened 
it,  and  its  lanij)  was  the  Lamb.  And  the  nations  of 
them  wiiich  are  saved  shall  walk  in  the  light  of  it, 
and  the  kings  of  the  earth  shall  bring  their  glory  and 
honor  into  it,"  xxi.  1,  2,  l'2--24.  When  man  reads 
these  words,  he  does  not  understand  tiiem  other- 
wise than  according  to  the  sense  of  tlie  letter,  thus, 
that  the  visible  heaven  and  earth  will  be  dissolved, 
and  a  new  heaven  be  created,  and  that  the  holy 
city  Jerusalem  will  descend  upon  the  new  earth, 
and  that  it  will  be,  as  to  its  measures,  according  to 
the  description.  But  the  angels  understand  these 
things  very  differently  ;  that  is,  what  man  under- 
stands naturally,  they  understand  spiritually.  And 
as  the  angels  understand  them,  such  is  their  sig- 
nification ;  and  this  is  the  internal  or  spiritual  sense 
of  the  Word.  According  to  tliis  internal  or  spiritual 
sense  in  which  the  angels  are,  by  a  new  heaven 
and  a  new  earth  is  meant  a  new  church,  both  in 
the  heavens  and  the  earths,  v/hich  shall  be  spoken 
of  hereafter ;  by  the  city  Jerusalem  descending 
from  God  out  of  heaven,  is  signified  its  heavenly 
doctrine  ;  by  the  length,  breadth,  and  height,  which 
are  equal,  are  signified  all  the  goods  and  truths  of 
that  doctrine,  in  the  complex  ;  by  its  wall  are  meant 
the  truths  which  protect  it ;  by  the  measure  of  the 
wall,  which  is  a  hundred  and  forty-four  cubits, 
which  is  the  measure  of  a  man,  that  is,  of  an  angel, 
are  meant  all  those  defending  truths  in  the  com- 
plex, and  their  quality  ;  by  tlie  twelve  gates  which 
are  of  pearls,  are  meant  introductive  truths  ;  which 
are  likewise  signified  by  the  twelve  angels  at  the 
gates  ;  by  tlie  foundations  of  the  wall,  which  are  of 
every  precious  stone,  are  meant  the  knowledges 
whereupon  that  doctrine  is  founded  ;  by  the  twelve 
tribes  of  Israel,  and  also  by  the  twelve  apostles, 
are  meant  all  things  of  the  church  in  general  and 
in  particular;  by  gold  like  unto  pure  glass,  whereof 
the  city  and  its  streets  were  built,  is  signified  the 
good  of  love,  from  which  the  doctrine  and  its  truths 
are  made  transparent ;  by  the  nations  who  are 
saved,  and  the  kings  of  the  earth  who  bring  glory 
and  honor  into  the  city,  are  meant  all  from  the 
church  who  are  in  goods  and  truths ;  by  God  and 
the  Lamb  is  meant  the  Lord,  as  to  the  essentia] 
Divine  and  the  Divine  Human.  —  H.  D.  1. 

193.  Again,  in  the  Apocalypse,  chap,  vi.,  it  is 
written,  that  when  the  Lamb  opened  one  of  the 
seals  of  the  book,  there  went  forth  a  white  horse, 
and  that  he  who  sat  thereon  had  a  bow,  and  that  a 
crown  was  given  unto  him  :  and  that  when  he 
opened  the  second  seal  there  went  forth  a  red 
horse,  and  that  to  him  who  sat  thereon  was  given 
a  great  sword  :  and  that  when  he  opened  the  third 
seal,  there  went  forth  a  black  horse,  an  1  that  he 
that  sat  thereon  held  in  his  hand  a  pair  of  balances  : 
and  that  when  he  opened  the  fourth  seal,  there 
went  forth  a  pale  horse,  and  that  the  name  of  him 
who  sat  thereon  was  Death.  What  these  words 
signify  can  only  be  unfolded  by  the  spiritual  sense  ; 


56 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


and  it  is  fully  unfolded  when  it  is  known  what  is 
signified  by  opening  the  seals,  by  horses,  and  by 
the  other  things  therein  mentioned.  Thereby  are 
described  the  successive  states  of  the  church  from 
its  beginning  to  its  end,  as  to  tiie  understanding 
of  the  Word :  by  the  Lamb's  opening  the  seals  of 
the  book,  is  signified  the  manifestation  of  those 
states  of  tlie  church  by  the  liord :  by  a  horse,  is 
signified  the  understanding  of  the  Word :  by  a 
white  horse,  the  understanding  of  truth  from  the 
Word  in  tho  first  state  of  the  church :  by  the  bow 
of  him  tliat  sat  upon  that  horse,  the  doctrine  cf 
charity  and  faith  combating  against  false  principles  : 
by  a  crown,  eternal  life  tlie  reward  of  victory  :  by 
a  red  horse,  is  signified  the  understanding  of  the 
Word  destroyed,  as  to  the  principle  of  good,  in  tlie 
second  state  of  the  church  :  by  a  great  sword, 
falsity  combating  against  truth:  by  a  black  horse, 
is  signified  the  understanding  of  the  Word  de- 
stroyed, as  to  the  principle  of  truth,  in  the  third 
state  of  the  church  :  by  a  pair  of  balances,  the  esti- 
mation of  truth  so  small  as  scarce  to  be  of  any 
amount :  by  a  pale  horse,  is  signified  the  under- 
standing of  the  Word  annihilated,  by  the  evils  of 
life  and  the  falsities  thence  derived,  in  the  fourth 
and  last  state  of  the  church  :  and  by  death,  eternal 
damnation.  That  such  is  the  signification  of  the 
contents  of  the  above  passage  in  the  spiritual  sense, 
does  not  appear  in  the  sense  of  the  letter,  or  the 
natural  sense  ;  wherefore,  unless  the  spiritual  sense 
had  been  now  for  once  opened,  tlie  Word,  as  to 
this  and  other  passages  in  the  Apocalypse,  must 
have  been  closed  up,  so  that  at  length  no  one 
would  know  how,  and  in  what,  any  thing  holy  lay 
therein  concealed.  The  case  is  the  same,  in  respect 
to  the  signification  of  the  four  horses  and  the  four 
chariots  that  came  forth  from  between  two  moun- 
tains of  brass  :  see  Zechariah  vi.  1-8. 

194.  Again,  in  the  Apocalypse,  chap,  ix.,  it  is 
written,  "  The  fifth  angel  sounded,  and  I  saw  a 
star  fall  from  heaven  unto  the  earth,  and  to  him 
was  given  the  key  of  the  bottomless  pit :  and  he 
opened  the  bottomless  pit,  and  there,  arose  a  smoke 
out  of  the  pit  as  the  smoke  of  a  great  furnace  ;  and 
the  sun  and  the  air  were  darkened  by  reason  of 
the  smoke  of  the  pit :  and  there  came  out  of  the 
smoke  locusts  upon  the  earth,  and  unto  them  was 
given  power  as  the  scorpions  of  the  earth  have 
power:  the  shapes  of  the  locusts  were  like  unto 
horses  prepared  for  battle ;  and  on  their  heads 
were  as  it  were  crowns  like  gold  ;  and  their  faces 
were  as  the  faces  of  men,  and  they  had  hair  as  the 
hair  of  women,  and  their  teeth  were  as  the  teeth 
of  lions ;  and  they  had  breastplates  as  it  were 
breastplates  of  iron;  and  the  sound  of  their  wings 
was  as  the  sound  of  chariots  of  many'  horses  run- 
ning to  battle  :  and  they  had  tails  like  unto  scor- 
pions, and  there  were  stings  in  their  tails  ;  and 
their  power  was  to  hurt  men  five  months :  and 
they  had  a  king  over  them,  which  is  the  angel  of 
the  bottomless  pit,  whose  name  in  the  Hebrew 
tongue  is  Abaddon,  but  in  the  Greek  tongue  hath 
his  name  Apollyon."  These  words,  in  like  man- 
ner, must  needs  be  unintelligible  to  every  one  who 
is  not  acquainted  by  revelation  with  the  spiritual 
sense ;  for  there  is  nothing  said  in  this  passage 
without  a  meaning,  but  the  whole  thereof,  and 
every  particular  expression  therein,  is  significative. 
The  subject  here  treated  of  is  concerning  the  state 
of  the  clnircii,  wlien  all  the  knowledges  of  truth 
from  the  Word  are  destroyed,  in  consequence 
whereof  man,  becoming  sensual,  persuades  himself 
that  falsities  are  truths.  By  a  star  fallen  from 
heaven,  are  signified  the  knowledges  of  truth  de- 


stroyed :  by  the  sun  and  air  being  darkened,  is 
signified  the  light  of  truth  made  darkness :  by 
locusts  wiiich  came  forth  from  the  smoke  of  the  pit, 
are  signified  falsities  in  the  extremes,  such  as  ap- 
pertain to  those  who  are  become  sensual,  and  who 
see  and  judge  all  things  according  to  fallacies:  by 
a  scorpion,  is  signified  their  persuasive  principle  or 
faculty:  by  the  locusts  appearing  as  horses  pre- 
pared for  battle,  is  signified  their  ratiocinations  as 
from  the  understanding  of  truth :  by  the  locusts 
having  crowns  like  unto  gold  upon  their  heads,  and 
having  faces  as  the  faces  of  men,  is  signified  that 
tiiey  appeared  to  themselves  as  conquerors  and  as 
wise  :  by  their  having  hair  as  the  hair  of  women, 
is  signified  that  they  appeared  to  themselves  as  if 
they  were  in  the  aflfection  of  truth  :  by  their  having- 
teeth  as  lion's  teeth,  is  signified  that  sensual  things, 
which  are  the  ultimates  of  the  natural  man,  ap- 
peared to  them  as  if  they  had  power  over  all  things : 
by  their  having  breastplates  as  breastplates  of  iron, 
are  signified  argumentations  grounded  in  fallacies, 
by  which  they  fight  and  prevail :  by  the  sound  of 
their  wings  being  as  the  sound  of  chariot^s  of  horses 
running  to  battle,  are  signified  ratiocinations  as  if 
grounded  in  the  truths  of  doctrine  from  the  Word, 
for  which  they  were  to  combat :  by  their  having 
tails  as  scorpions,  are  signified  persuasions  :  by 
their  having  stings  in  their  tails,  are  signified  the 
cunning  arts  of  deceiving  thereby  :  by  their  having 
power  to  hurt  men  five  months,  is  signified  that 
they  induce  a  kind  of  stupor  on  those  who  are  prin- 
cipled in  the  understanding  of  truth  and  in  the  per- 
ception of  good :  by  their  having  a  king  over  them, 
the  angel  of  the  bottomless  pit,  whose  name  is 
Abaddon  or  Apollyon,  is  signified  that  their  falsi- 
ties were  from  hell,  the  abode  of  those  who  are 
merely  natural,  and  principled  in  self-intelligence. 
This  is  the  spiritual  sense  of  these  words,  whereof 
nothing  appears  in  the  sense  of  the  letter ;  and 
the  like  spiritual  sense  is  contained  in  every  part 
of  the  book  of  the  Apocalypse.  —  S.  S.  12,  13. 

195.  In  order  to  show  more  clearly  that  the 
prophetical  parts  of  the  Word  of  the  Old  Testa- 
ment are,  in  many  places,  unintelligible  without 
a  spiritual  sense,  I  shall  here  adduce  a  fe^v  pas- 
sages ;  as  this  in  Isaiah  :  "  Jehovah  of  hosts  shall 
stir  up  a  scourge  for  him,  according  to  the  slangllter 
of  Midian  at  the  rock  of  Oreb  ;  and  as  his  rod  was 
upon  the  sea,  so  shall  he  lift  it  up  after  the  manner 
of  Egypt.  And  it  shall  come  to  pass  in  that  day, 
that  his  burden  shall  be  taken  away  from  off  thy 
shoulder,  and  his  yoke  from  off  thy  neck.  He  is 
come  to  Aiath,  he  shall  pass  to  Migron,  at  Mich- 
mash  he  hath  laid  up  his  carriages.  They  are  gone 
over  the  passage  ;  they  have  taken  up  their  lodging 
at  Gebah.  Ramah  is  afraid,  Gibeah  of  Saul  is 
fled.  Lift  up  thy  voice,  O  daughter  of  Gallim, 
cause  it  to  be  heard  unto,  O  Laish,  O  poor  Ana- 
thoth ;  Madmenah  is  removed  ;  the  inhabitants  of 
Gebin  gather  themselves  together;  as  yet  shall  he 
remain  at  Nob  that  day ;  he  shall  shake  his  hand 
against  the  mount  of  the  daughter  of  Zion,  the 
hill  of  Jerusalem  ;  he  shall  cut  down  the  thickets 
of  the  forests  with  iron,  and  Lebanon  shall  fall  by 
a  mighty  one,"  x.  Q(3-34.  In  this  passage  there 
occur  only  mere  names,  from  which  no  meaning 
can  be  drawn  but  by  the  help  of  the  spiritual  sense  ; 
in  which  sense,  all  names  throughout  the  Word 
signify  things  appertaining  to  heaven  and  the 
church.  By  virtue  of  this  sense  is  discovered  the 
signification  of  the  contents  of  the  above  passage, 
as  denoting  tiiat  the  whole  church  was  brought  intoi 
devastation  by  means  of  scientifics  perverting  all 
!  truth,  and  confirming  all  falsity.     Again,  in  the 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


57 


3a.me  pio))lict :  "  In  that  day,  the  envy  also  of 
Ephraim  shall  depart,  and  the  adversaries  of  Judah 
shall  be  cut  off;  Epliraim  siiall  not  envy  Judah, 
and  Judah  sliall  not  vex  Ephraim  ;  hut  they  shall  fly 
upon  tlie  shoulders  of  the  I'liiiistines  towards  the 
west,  they  sliall  spoil  them  of  tlie  cast  toffether  : 
they  shall  lay  tiieir  hand  upon  Edoiii  and  Moah. 
Jehovah  shall  utterly  destroy  the  tonijue  of  tlie 
Egyptian  sea,  and  with  his  mighty  wind  shall  lie 
shake  iiis  hand  over  the  river,  and  shall  smite  it  in 
the  seven  streams,  and  make  men  go  over  dry- 
shod  ;  and  there  sliall  be  a  highway  for  the  remnant 
of  his  people  which  shall  be  left  from  i\ssyria," 
.\i.  13-1().  In  this  passage,  also,  it  is  impossible 
to  see  any  thing  divine,  unless  it  be  known  what  is 
signified  by  each  particular  name,  notwithstanding 
the  subject  here  treated  of  is  concerning  the  coming 
of  the  Lord,  and  what  shall  come  to  ])ass  at  that 
time,  as  plainly  appears  from  verses  1-10  :  without 
the  help,  tiiorefore,  of  tlie  spiritual  sense,  how  is  it 
possible  for  any  one  to  discern  the  genuine  signi- 
fication of  these  words  in  their  order,  as  denoting 
that  they  who  through  ignorance  are  principled  in 
falscs,  and  do  not  suffer  themselves  to  be  seduced 
by  evils,  will  come  to  the  Lord,  and  that  the  Word 
will  then  be  understood  by  the  church,  and  that 
falsities  will  then  be  no  longer  Hurtful  to  thein. 
The  case  is  the  same  in  those  passages  where  no 
names  occur,  as  in  Ezekiel :  '■  Thus  saith  the  Lord 
Jehovah :  Thou  son  of  man,  speak  unto  every 
feathered  fowl,  and  to  every  beast  of  the  field,  As- 
semble yourselves,  and  come ;  gather  yourselves 
from  every  side  to  my  sacrifice  which  I  do  sacrifice 
for  you,  even  a  great  sacrifice  upon  the  mountains 
of  Israel,  that  ye  may  eat  flesh  and  drink  blood. 
Ye  shall  eat  the  flesh  of  the  mighty,  and  drink  the 
blood  of  the  princes  of  the  earth  ;  —  ye  shall  eat 
fat  till  ye  be  full,  and  drink  blood  till  ye  be  drunken, 
of  my  sacrifice  wjiich  I  have  sacrificed  for  you.  Ye 
shall  be  filled  at  my  table  with  horses  and  chariots, 
with  mighty  men,  and  with  all  men  of  war.  And  I 
will  set  my  glory  amongst  the  heathen,"  xxxix. 
17-21.  If  it  be  not  known  by  the  spiritual  sense 
what  is  signified  by  sacrifice,  what  by  flesh  and 
blood,  what  by  horses  and  chariots,  mighty  men, 
and  men  of  war,  it  must  needs  appear  as  if  those 
thing's  were  to  be  eaten  and  drunken  ;  but  the 
spiritual  sense  teaches,  that  by  eating  flesh  and 
drinking  blood  of  the  sacrifice  which  tiie  Lord  Je- 
hovah sliall  sacrifice  on  the  mountains  of  Israel,  is 
signified  to  appropriate  Divine  Good  and  Divine 
Truth  from  the  Word  ;  for  this  passage  treats  of 
the  c.illing  together  of  all  to  the  Lord's  kingdom, 
and  in  particular  of  the  establishment  of  the  church 
amongst  the  Gentiles  by  the  Lord.  Who  cannot 
see  that  by  flesh  is  not  here  meant  flesh,  nor  by 
blood,  blood  ?  —  as  where  it  is  said  that  they  should 
drink  blood  till  they  were  drunken,  and  that  they 
should  be  filled  witli  horses,  chariots,  mighty  men, 
and  all  men  of  war  ?  The  case  is  similar  in  a 
thousand  other  passages  in  the  prophets. 

IJHj.  Without  the  spiritual  sense  it  is  impossible 
for  any  one  to  know  why  the  prophet  Jeremiah  was 
commanded  to  buy  himself  a  girdle,  and  put  it  on 
his  loins,  and  not  to  draw  it  tlirough  the  waters, 
but  to  go  to  Euphrates,  and  hide  it  there  in  a  hole  in 
the  rock,  (Jer.  xiii.  1-7  ;)  or  why  Isaiah  the  prophet 
was  commanded  to  loose  the  sackcloth  from  off 
his  loins,  and  to  put  off  his  shoe  from  off  his  foot, 
and  to  go  naked  and  barefoot  three  years,  (Isaiah 
XX.  2,  ;3  ;)  or  why  Ekekiel  the  prophet  was  com- 
manded to  make  a  razor  pass  upon  his  head,  and 
upon  his  heard,  and  afterwards  to  divide  them,  and 
to  burn  a  third  part  in  the  midst  of  the  city,  and  to 
8 


smite  a  third  part  with  the  sword,  and  to  scatter  a 
third  part  in  the  wind,  and  to  bind  a  litth?  of  them 
in  his  skirts,  and  at  last, to  cast  them  into  the  midst 
of  the  fire,  (Ezok.  v.  1-4  ;)  or  why  the  same  prophet 
was  commanded  to  lie  upon  his  left  side  three 
hundred  and  ninety  days,  and  upon  his  right  side 
forty  days,  and  to  iiiukc  himself  a  cake  of  wheat, 
and  barley,  and  millet,  and  fitches,  with  cow's  dung, 
and  (,>at  it ;  and  in  tlie  mean  time  to  raise  a  rampart 
and  a  mound  against  Jerusalem,  and  besiege  it, 
(Ezek.  iv.  1-15  ;)  or  why  Ilosea  was  twice  com- 
manded to  take  to  himself  a  harlot  to  wife,  (Hosea 
i.  2-9 ;  iii.  2,  3 ;)  with  several  other  things  of  a  like 
nature.  Moreover,  who  can  know,  without  the 
spiritual  sense,  what  is  signified  by  all  things  ap- 
pertaining to  the  tabernacle ;  as  by  the  ark,  the 
mercy  seat,  the  cherubim,  the  candlestick,  the  altar 
of  incense,  the  shew  bread  on  the  table,  and  tlie 
veils  and  curtains  ?  Or  who  would  know,  without 
the  spiritual  sense,  what  is  signified  by  Aaron's  holy 
garments  ;  as  by  his  coat,  his  cloak,  the  epiiod,  the 
urim  and  thuminim,  the  mitre,  and  several  things 
besides  ?  Or,  without  the  spiritual  sense,  who  would 
know  what  is  signified  by  all  those  particulars 
which  were  enjoined  concerning  burnt  offerings, 
sacrifices,  meat  offerings,  and  drink  offerings  ;  and 
also  concerning  Sabbaths  and  feasts  ?  The  truth 
is,  that  nothing  was  enjoined,  be  it  ever  so  minute, 
but  what  was  significative  of  something  ajjpertain- 
ing  to  the  Lord,  to  heaven,  and  to  the  church. 
From  these  few  instances,  then,  it  may  be  plainly 
seen,  that  there  is  a  spiritual  sense  in  all  and  every 
part  of  the  Word.  —  5^.  S.  15,  16. 

Spiritual  Sense  of  the  Transfiguration,  and  of 
other  Things  concerning  the  Lord. 

197.  Concerning  the  Lord's  tranfigu ration,  it  is 
thus  written :  "  Jesus  taketh  Peter,  James,  and 
John  his  brother,  and  bringeth  them  into  a  high 
mountain  apart,  and  was  transfigured  before  them  ; 
and  his  face  did  shine  as  the  sun,  and  his  raiment 
was  white  as  the  light.  And  behold  there  appeared 
to  them  Moses  and  Elias  discoursing  with  him. 
And  behold  a  bright  cloud  overshadowed  them, 
and  behold  a  voice  out  of  the  cloud,  which  said, 
This  is  my  beloved  Son,  in  whom  I  am  well  })leased  ; 
hear  ye  him,"  Matt.  xvii.  1-5 ;  Mark  ix.  2-8  ;  Luke 
ix.  28-3(j.  The  reason  why  the  Lord  took  Peter, 
James,  and  John,  was,  because  by  them  was  repre- 
sented the  church  as  to  faith,  charity,  and  the 
works  of  charity  ;  the  reason  why  he  took  them 
into  a  high  mountain,  was,  because  by  mountain 
was^ signified  heaven  ;  that  his  face  shone  as  the 
sun,  was,  because  the  face  signifies  the  interiors, 
which,  being  divine,  shone  as  the  sun,  for  the  sun 
is  divine  love  ;  that  his  garments  were  bright  as 
the  light,  was,  because  garments  signify  divine 
truth  proceeding  from  him ;  the  same  is  also  signi- 
fied by  light.  The  reason  why  Moses  and  Elias 
appeared,  was,  because  they  both  signify  the  Word, 
Moses  the  historical  Word,  and  Elias  the  propheti- 
cal Word  ;  that  a  lucid  cloud  oversha(lo^^ed  them, 
was,  because  lucid  clouds  signify  the  Word  in  the 
letter,  in  which  is  the  internal  sense ;  that  the 
voice  out  of  the  cloud  said,  "  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased  ;  hear  ye  liiin,"  was, 
because  a  voice  out  of  a  cloud  signifies  divine  truth 
from  the  Word,  and  beloved  Son,  the  Lord's  Divine 
Human  Principle ;  and  because  divine  truth  is 
from  him,  and  hence  all  the  truth  of  the  church,  it 
was  said  out  of  the  cloud,  "In  whom  I  am  well 
pleased ;  hear  ye  him."  That  the  Divine  Humanity 
of  the  Lord  was  thus  seen,  is  manitest,  because 
the  Divine  Principle  itself  cannot  appear  to  any 


58 


COxMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


one  otherwise  than  by  the  Divine  Humanity,  which  1 
the  Lord  teaches  also  in  John  :  "  No  one  hath  seen 
God  at  any  time  ;  the  only-begotten  Son,  who  is  j 
in  the  bosom  of  the  Father,  he  hath  declared  him,"  I 
i.  18.  And  in  another  place:  "Ye  have  neither  j 
heard  his  voice  at  any  time,  nor  seen  his  shape,"  i 
John  V.  37.  From  the  sijjnification  of  the  Lord's 
garments,  as  denoting  divine  truth,  it  may  be 
known  what  is  signified  by  the  soldiers  dividing 
the  garments  of  the  Lord  aiuong  them,  and  casting 
lots  upon  his  vesture,  concerning  whicli  it  is  thus 
written  in  John :  "  The  soldiers  took  his  garments, 
and  made  four  parts,  to  each  soldier  a  part,  and 
also  his  coat ;  now  tlie  coat  was  without  seam, 
woven  from  the  top  throughout.  They  said  there- 
fore among  themselves.  Let  us  not  rend  it,  but 
cast  lots  for  it,  whose  it  shall  be  ;  that  the  scrip- 
ture might  be  fulfilled,  which  saith,  They  parted 
my  raiment  among  them,  and  for  my  vesture  they 
did  cast  lots.  These  things  therefore  the  soldiers 
did,"  xix.  23,  24.  He  who  does*  not  know  tliat  in 
every  particular  of  the  Word  there  is  an  internal 
sense  which  is  spiritual,  cannot  see  any  arcanum 
in  these  things  ;  he  only  knows  that  tlie  soldiers 
divided  the  garments,  and  not  the  coat,  and  he  per- 
ceives nothing  more  than  this,  when,  nevertlieless, 
there  is  not  only  a  divine  arcanum  contained  in 
this  circumstance,  but  also  in  every  particular  of 
the  things  recorded  concerning  the  passion  of  the 
Lord.  The  arcanum  which  is  contained  in  this 
circumstance  is,  that  the  garments  of  the  Lord 
signified  divine  truth,  thus  the  Word,  because  the 
VVord  is  divine  truth ;  the  garments  which  they 
divided,  signified  the  Word  in  the  letter,  and  the 
coat,  the  Word  in  the  internal  sense  ;  to  divide 
them,  signifies  to  disperse  and  falsify  ;  and  the 
soldiers  signify  those  who  are  of  the  church,  wlio 
fight  for  divine  truth  ;  wherefore  it  is  said,  "  These 
things  therefore  the  soldiers  did."  Hence  it  is 
manifest,  that  by  these  words  in  the  spiritual  sense, 
is  understood,  that  the  Jewish  church  dispersed 
divine  truth,  which  is  in  the  sense  of  the  letter ; 
but  that  they  could  not  disperse  divine  trutli,  which 
is  in  the  internal  sense.  —  Jl.  E.  64. 

The  Spiritual  Sense  of  the  Word  heretofore 
unknown. 

198.  What  is  meant  by  correspondence,  has  to 
this  day  remained  unknown,  notwithstanding  it 
was  a  subject  most  fiimiliarto  the  men  of  the  most 
ancient  times,  who  esteemed  it  the  chief  of  sci- 
ences, and  cultivated  it  so  universally,  that  all  their 
books  and  tracts  were  written  by  correspondences. 
The  book  of  Job,  which  was  a  book  of  the  ancient 
church,  is  full  of  correspondences.  The  hiero- 
glyphics of  the  Egyptians,  and  the  fabulous  stories 
of  antiquity,  were  founded  on  the  same  science. 
All  the  ancient  churches  were  churches  represen- 
tative of  spiritual  things ;  and  their  ceremonies, 
and  also  their  statutes,  wliich  were  rules  for  the 
institution  of  their  M'orship,  consisted  of  mere  cor- 
respondences ;  in  like  manner,  every  thing  in  the 
Israelitish  church,  their  burnt  offerings  and  sacri- 
fices, with  all  the  particulars  belonging  to  each, 
were  correspondences :  so  also  was  the  tabernacle, 
with  all  tilings  contained  in  it ;  and  likewise  their 
festivals,  as  the  feast  of  unleavened  bread,  the 
feast  of  tabernacles,  the  feast  of  the  first  fruits  ; 
also  the  priesthood  of  Aaron  and  the  Levites,  and 
their  garments  of  holiness  ;  and  beside  the  things 
above  mentioned,  all  their  statutes  and  judgments, 
relating  to  worsiiip  and  life,  were  correspondences. 
Now,  forasmuch  as  divine  things  fix  their  existence 
in  outward  nature  in  correspondences,  therefore 


the  Word  was  written  by  mere  correspondences ; 
and  for  the  same  reason  the  Lord,  in  consequence 
of  speaking  from  Divinity,  spoke  by  correspond- 
ences ;  for  whatever  proceeds  from  Divinity,  when 
it  comes  into  outward  nature,  manifests  itself  in 
such  outward  things  as  correspond  with  what  is 
divine  ;  which  outward  things  become  then  the 
depositories  of  divine  things,  otherwise  called 
celestial  and  spiritual,  which  lie  concealed  within 
them. 

199.  I  have  been  informed,  that  the  men  of  the 
Most  Ancient  Church,  which  was  before  the  flood, 
were  of  so  heavenly  a  genivis,  that  they  conversed 
with  angels,  and  that  they  had  the  power  of  hold- 
ing such  converse  by  means  of  correspondences  ; 
hence  the  state  of  their  wisdom  became  such,  that, 
on  viewing  any  of  the  objects  of  this  world,  they 
not  only  thought  of  them  naturally,  but  also  spirit 
ually,  tlius  in  conjunction  with  the  angels  of 
heaven.  I  have  been  further  informed,  that  Enoch  - 
who  is  spoken  of  in  Genesis,  chap.  v.  21-24,  to 
gether  with  his  associates,  collected  correspond- 
ences from  the  lips  of  the  celestial  men,  and  trans- 
mitted the  science  of  them  to  posterity  ;  in  conse- 
quence of  which,  the  science  of  correspondences 
was  not  only  known  in  many  kingdoms  of  Asia, 
but  also  much  cultivated,  particularly  in  the  land 
of  Canaan,  Egypt,  Assyria,  Chaldea,  Syria,  and 
Arabia,  and  in  Tyre,  Sidon,  and  Nineveh;  and 
that  from  thence  it  was  conveyed  into  Greece, 
where  it  was  changed  into  fable,  as  may  appear 
from  the  works  of  the  oldest  waiters  of  that  country. 

200.  But  as  the  representative  rites  of  the  cliurch, 
which  were  correspondences,  began  in  process  of 
time  to  be  corrupted  by  idolatrous  and  likewise 
magical  applications  of  them,  therefore  the  science 
of  correspondences  was,  by  the  divine  providence 
of  the  Lord,  gradually  lost,  and  amongst  the  Isra- 
elitish and  Jewish  people  entirely  obliterated.  The 
divine  worship  of  that  people  consisted  indeed  of 
mere  correspondences,  and  consequently  was  rep- 
resentative of  heavenly  things  ;  but  still  they  had 
no  knowledge  of  a  single  thing  represented  ;  for 
they  were  altogether  natural  men,  and  therefore 
had  neither  inclination  nor  ability  to  gain  any 
knowledge  of  spiritual  and  celestial  subjects:  for 
the  same  reason  they  were  necessarily  ignorant  of 
correspondences,  these  being  representations  of 
things  spiritual  and  celestial  in  things  natural. 

201.  The  reason  why  the  idolatries  of  the  Gen- 
tiles of  old  took  their  rise  from  the  science  of  cor- 
respondences, was,  because  all  things  that  appear 
on  the  face  of  the  earth  have  correspondence ; 
consequently,  not  only  trees  and  vegetables,  but 
also  beasts  and  birds  of  every  kind  ;  with  fishes 
and  all  other  things.  The  ancients,  who  were 
versed  in  the  science  of  correspondences,  made 
themselves  images  which  corresponded  with  heav- 
enly things,  and  were  greatly  delighted  with  them 
by  reason  of  their  signification,  and  because  they 
could  discern  in  them  what  related  to  heaven  and 
the  church ;  they  therefore  placed  those  images 
not  only  in  their  temples,  but  also  in  their  houses ; 
not  with  any  intention  to  worship  them,  but  to 
serve  as  means  of  recollecting  the  heavenly  things 
signified  by  them.  Hence  in  Egypt,  and  in  other 
places,  they  made  images  of  calves,  oxen,  and  ser- 
pents, and  also  of  children,  old  men,  and  virgins ; 
because  calves  and  oxen  signified  the  affections 
and  powers  of  the  natural  man  :  serpents,  the  pru- 
dence of  the  sensual  man ;  children,  innocence 
and  charity  ;  old  men.  wisdom ;  and  virgins,  the 
aflfections  of  truth ;  and  so  in  other  inst-ince.s. 
Succeeding  ages,  when  the  science  of  correspond- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


59 


ences  was  obliterated,  began  to  adore  as  holy, 
and  at  lentftli  to  worship  as  deities,  the  images  and 
roseinbhiiicos  set  ii})  by,thcir  forefathers,  because 
they  found  them  in  and  about  their  temples.  The 
case  was  the  same  with  other  nations ;  as  with  the 
Philistines  in  Ashdod,  whose  god  Dagon  (concern- 
ing whom,  see  1  Sam.  v.  1  to  the  end)  was  in  its 
upper  part  like  a  man,  and  in  its  lower  part  like  a 
(ish  :  the  reason  of  which  was,  because  a  man  sig- 
nifies intelligence,  and  a  fish  science,  whicli  make 
a  one.  For  the  same  reason,  the  ancients  per- 
formed their  worship  in  gardens  and  in  groves,  ac- 
cording to  tlie  different  kinds  of  trees  growing  in 
them,  and  also  on  mountains  and  hills  ;  for  gardens 
and  groves  signified  wisdom  and  intelligence,  and 
every  particular  tree  something  that  had  relation 
thereto ;  as  the  olive,  the  good  of  love  ;  the  vine, 
truth  derived  from  that  good ;  the  cedar,  good 
and  truth  rational ;  a  mountain  signified  the  high- 
est heaven ;  a  hill,  the  heaven  beneath.  That  the 
science  of  correspondences  remained  amongst 
many  eastern  nations,  even  till  the  coming  of  the 
Lord,  may  appear  also  from  the  wise  men  of  the 
east,  who  visited  the  Lord  at  his  nativity ;  where- 
fore a  star  went  before  them,  and  they  brought  witli 
them  gifts,  gold,  frankincense,  and  myrrh.  Matt. 
ii.  1,  2,  {)-ll  ;  for  the  star  which  went  before 
them  signified  knowledge  from  heaven ;  gold  signi- 
fied celestial  good ;  frankincense,  spiritual  good  ; 
and  myrrh,  natural  good ;  which  are  the  three  con- 
stituents of  all  worship.  But  still  there  was  no 
knowledge  whatever  of  the  science  of  correspond- 
ences amongst  the  Israelitish  and  Jewish  people, 
although  all  parts  of  their  worship,  and  all  the 
.statutes  and  judgments  given  them  by  Moses,  and 
all  things  contained  m  the  Word,  were  mere  cor- 
respondences :  the  reason  was,  because  tiiey  were 
idolaters  at  heart,  and  consequently  of  such  a  na- 
t\ire  and  genius,  that  they  were  not  even  willing 
to  know  that  any  part  of  their  worship  had  a  celes- 
tial and  spiritual  signification,  for  they  believed 
that  all  the  parts  of  it  were  holy  of  themselves ; 
wherefore  had  the  celestial  and  spiritual  significa- 
tions been  revealed  to  them,  they-  would  not  only 
iiave  rejected,  but  also  have  profaned  them ;  for 
this  reason  heaven  was  so  shut  to  them,  that  they 
scarcely  knew  whether  there  was  such  a  thing  as 
eternal  life.  That  such  was  the  case  with  them, 
appears  evident  from  the  circumstance,  that  they 
did  not  acknowledge  the  Lord,  although  the  whole 
Scripture  throughout  prophesied  concerning  Him, 
und  foretold  his  coming ;  and  they  rejected  Him 
solely  on  this  account,  because  He  instructed 
them  about  a  heavenly  kingdom,  and  not  about  an 
earthly  one  ;  for  they  wanted  a  Messiah  who  should 
exalt  thein  above  all  nations  in  the  world,  and 
not  a  Messiah  who  should  provide  only  for  their 
eternal  salvation.  They  affirm,  however,  that  in 
the  Word  are  contained  many  arcana,  which  are 
called  mystical ;  but  they  have  no  inclination  to 
learn  that  those  arcana  relate  to  the  Lord.  Tell 
them  that  they  relate  to  gold,  and  they  immediately 
desire  to  know  them. 

202.  The  reason  why  the  science  of  correspond- 
ences, which  is  the  key  to  the  spiritual  sense  of 
the  Word,  was  not  discovered  to  later  ages,  was 
because  the_  Christians  of  the  primitive  church 
were  men  of  such  great  simplicity,  that  it  was  im- 
possible to  discover  it  to  tiiem ;  fi)r  liad  it  been  dis- 
covered, they  would  have  found  no  use  in  it,  nor 
would  they  have  understood  it.  After  tiiose  first 
ages  of  Christianity,  there  arose  thick  clouds  of 
darkness,  and  overspread  the  whole  Christian 
world,  in  consequence  of  the  establishment  of  the 


Papal  dominion  ;  and  they  who  are  subject  thereto, 
and  have  confirmed  themselves  in  its  false  doc- 
trines, have  neither  capacity  nor  inclination  to  ap- 
prehend any  thing  of  a  spiritual  natm-e,  conse- 
(juently,  what  is  the  nature  of  the  correspondence 
of  things  natural  with  tilings  spiritual  in  the  Word  : 
for  by  this  they  would  bo  convinced,  that  by  Peter 
is  not  meant  Peter,  but  the  l^ord  as  a  rock,  signi- 
fied by  Pet<>r :  and  they  would  also  be  convinced, 
that  the  Word,  even  to  its  inmost  contents,  is  di- 
vine, and  that  tiie  Papal  decrees  respectively  are 
of  no  account.  But  after  the  reformation,  as  men 
began  to  divide  faith  from  charity,  and  to  worship 
God  under  three  persons,  consequently  three  gods, 
whom  they  conceive  to  be  one,  therefore  at  thai 
time  heavenly  truths  were  concealed  from  tliem : 
for  if  they  had  been  discovered,  they  would  have 
been  falsified,  and  Avould  have  been  abused  to  the 
confirmation  of  faitii  alone  without  being  at  all 
applied  to  charity  and  love  :  thus  also  men  would 
have  closed  lieaven  against  themselves. 

203.  The  reason  why  the  spiritual  sense  of  the 
Word  is  at  this  day  made  known  by  the  Lord,  is, 
because  the  doctrine  of  genuine  truth  is  now  re- 
vealed ;  and  this  doctrine,  and  no  other,  agrees 
witli  the  spiritual  sense  of  the  Word.  This  sense 
is  likewise  signified  by  the  Lord's  appearing  in  the 
clouds  with  glory  and  power.  (See  Matt.  x.\iv.  30, 
31,  which  treats  of  the  consummation  of  the  age, 
by  which  is  meant  the  last  time  of  the  church.) 
The  opening  of  the  Word  as  to  its  spiritual  sense 
was  also  promised  in  the  Apocalypse,  and  that 
sense  is  there  meant  by  the  white  horse,  and  by 
the  great  supper  to  which  all  are  invited,  chap, 
xix.  11-18.  That  the  spiritual  sense  for  a  long 
time  will  not  be  acknowledged,  and  that  tliis  will 
be  solely  owing  to  the  influence  of  those  who  are 
principled  in  falsities  of  doctrine,  particularly  con- 
cerning the  Lord,  and  tlierefore  do  not  admit 
truths,  is  meant  in  the  Apocalypse  by  the  beast, 
and  by  the  kings  of  the  earth,  who  would  make 
war  with  hiui  that  sat  on  the  white  horse,  chap, 
xix.  19  :  by  tlie  beast  are  meant  the  Roman  Cath- 
olics, as  chap.  xvii.  3 :  and  by  the  kings  of  the 
earth  are  meant  the  Reformed,  who  are  principled 
in  falsities  of  doctrine.  —  S.  S.  20-25. 

The  Spiritual  Sense  will  hereafter  be  made 
known  to  none  but  those  who  are  principled 
in  genuine  Truths  from  the  Lord. 

204.  The  reason  is,  because  no  one  can  see  the 
spiritual  sense,  except  it  be  given  him  by  the  Lord 
alone,  and  except  he  be  principled  in  divine  truths 
from  the  Lord.  For  the  spiritual  sense  of  the 
Word  treats  solely  of  the  Lord  and  of  his  king- 
dom, and  that  is  the  sense  which  his  angels  in 
heaven  are  in  the  perception  of,  for  it  is  his  divine 
truth  there.  This  it  is  possible  for  man  to  violate, 
supposing  him  versed  in  the  science  of  correspond- 
ences, and  desirous  thereby  to  explore  the  spiritual 
sense  of  the  Word,  under  the  intluence  of  his  own 
self-derived  intelligence  alone  ;  for  by  some  cor- 
respondences with  which  he  is  acquainted,  he  may 
pervert  the  spiritual  sense,  and  force  it  even  to 
confirm  what  is  false  ;  and  this  would  be  to  offer 
violence  to  divine  truth,  and  consequently  to  heaven 
also  ;  wherefore,  if  any  one  wishes  to  open  that 
sense  by  virtue  of  his  own  power,  and  not  of  the 
Lord's,  heaven  is  closed  against  him  ;  in  which 
case  he  either  loses  sight  of  all  truth,  or  falls  into 
spiritual  insanity.  To  this  may  be  added  another 
reason,  namely,  that  the  Lord  teaches  every  one 
by  means  of  tiie  Word,  and  grounds  his  teaching 
on  the  knowledges  which  man  is  in  possession  of, 


60 


COMPEXDIU-M    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


never  infusing  new  ones  iininediately  ;  wherefore, 
unless  a  man  be  principled  in  divine  truths,  or  if 
he  be  only  in  possession  of  a  few  truths,  and  in 
falsities  at  the  sauio  time,  he  niay.filsify  truths  by 
falsities,  as  is  done  by  every  heretic,  as  is  well 
known,  with  regard  to  the  literal  sense  of  the 
Word.  To  prevent,  therefore,  any  person  from 
entering  into  the  spiritual  sense,  and  perverting 
the  genuine  truth  wliicli  belongs  to  tljat  sense, 
there  are  guards  set  by  the  Lord,  which  are  signi- 
fied in  the  Word  by  the  cherubs.  This  was  made 
known  to  me  by  the  following  representation.:  "  It 
was  given  to  me  to  see  great  purses  which  had 
the  appearance  of  bags,  in  which  money  was  stored 
up  in  great  abundance;  and  as  they  were  open,  it 
seemed  as  if  any  one  might  take  out,  yea,  steal 
away,  the  money  therein  deposited.  But  near 
those  two  purses  sat  two  angels,  as  guards.  The 
place  where  they  were  laid  appeared  like  a  man- 
ger, in  a  stable.  In  a  neighboring  apartment  were 
seen  modest  virgins  with  a  chaste  wife  ;  and  near 
that  apartment  stood  two  infants,  and  information 
was  given  that  they  were  to  be  treated,  in  tlieir 
sports,  not  in  a  childish  way,  but  according  to 
wisdom.  Afterwards  there  appeared  a  harlot,  and 
lastly,  a  horse  lying  dead.  On  seeing  these  things 
I  was  instruclfbd,  that  thereby  was  represented  the 
literal  sense  of  the  Word,  in  which  is  contained 
the  spiritual  sense.  Those  large  purses  full  of 
money  signified  the  knowledges  of  truth  in  great 
abundance.  Their  being  open,  and  yet  guarded 
by  angels,  signified  that  any  one  might  take  thence 
the  knowledges  of  truth,  but  that  there  was  need 
of  caution  lest  he  should  falsify  the  spiritual  sense, 
in  which  are  naked  truths.  The  manger  in  the 
stable,  in  which  the  purses  lay,  signified  spiritual 
instruction  for  the  understanding ;  this  is  the  sig- 
nification of  a  manger,  because  a  horse-  that  feeds 
there  signifies  understanding.  The  modest  vir- 
gins, who  were  seen  in  a  neighboring  apartment, 
signified  the  affections  of  truth,  and  the  chaste 
wife  signified  the  conjunction  of  goodness  and 
truth.  The  infants  signified  the  innocence  of 
wisdom  therein ;  they  were  angels  from  the  third 
heaven,  who  all  appear  as  infants.  The  harlot, 
with  the  dead  horse,  signified  the  falsification  of 
the  Word  by  many  at  this  day,  whereby  all  under- 
standing of  the  Word  is  destroyed :  a  harlot  sig- 
nifies falsification,  and  a  dead  horse  signifies  the 
non-understanding  of  truth."  —  S.  S.  26. 

The  Literal  Sense  of  the  Word  is  the  Basis, 
i^'outiueut,  and  Firmaineut,  of  its  Spiritual 
and  Celestial  Senses. 

205.  In  every  thing  divine,  there  is  a  first,  a 
middle,  and  a  last ;  and  the  first  goes  through  the 
middle,  to  the  last,  and  thus  exists  and  subsists  ; 
thence  the  last  is  the  basis.  The  first,  also,  is  in 
the  middle,  and,  by  the  middle,  in  the  last ;  thus 
the  last  is  the  continent  ;  and  because  the  last 
is  the  continent  and  the  basis,  it  is  also  the  fir- 
mament. It  is  comprehended  by  the  learned, 
that  those  three  may  be  called,  end,  cmise,  and 
effect ;  and  also  esse  [to  be],  fieri  [to  be  done],  and 
existere  [to  exist]  ;  and  that  the  end  is  the  esse, 
the  cause  the  Jleri,  and  the  effect  tlie  existere  ; 
consequently,  that  in  every  complete  thing  there 
is  a  trine,  which  is  called  Jirst,  middle,  and  last ; 
also,  end,  cause,  and  effect.  When  these  things 
are  comprehended,  it  is  also  comprehended  that 
every  divine  work  is  complete  and  perfect  in  the 
last ;  and,  likewise,  that  all  are  in  tiie  last,  because 
the  former  are  together  in  it.  —  T.  C.  R.  210. 

200.  There  are  three  heavens,  the  highest,  the 
middle,   and   the   lowest      The   highest    heaven 


makes  the  celestial  kingdom  of  the  Lord ;  the 
middle  heaven  makes  his  spiritual  kingdom,  and 
the  lowest  heaven  makes  his  natural  kingdom. 
As  there  are  three  heavens,  so  likewise  there  are 
three  senses  of  the  Word,  the  celestial,  the  spirit- 
ual, and  the  natural ;  with  which,  also,  those  things 
coincide  which  were  said  above,  viz.,  that  the  first 
is  in  the  middle,  and,  by  the  middle,  in  the  last; 
just  as  the  end  is  in  the  cause,  and,  by  the  cause, 
in  the  effect.  Thence  it  is  manifest  what  the 
Word  is,  viz.,  that,  in  the  sense  of  its  letter,  which 
is  natural,  there  is  an  interior  sense,  whicli  is  spir- 
itual, and  in  this  an  inmost  sense,  which  is  celes- 
tial ;  and  thus  that  the  last  sense,  which  is  natural, 
and  is  called  the  sense  of  the  letter,  is  the  conti- 
nent, and  so  the  basis  and  firmament,  of  the  two 
interior  senses.  —  T.  C.  R.  212. 

In  the  Literal  Sense  of  the  Word,  Divine  Trath 
is  in  its  Fulness,  its  Holiness,  and  its  t*ower. 

207.  That  the  Word,  in  tlie  sense  of  tlie  letter, 
is  in  its  fulness,  in  its  holiness,  and  in  its  power, 
is  because  the  two  former,  or  interior  senses, 
which  are  called  the  spiritual  and  the  celestial,  are 
together  in  the  natural  sense,  which  is  the  sense 
of  the  letter,  as  was  said  above  ;  but  how  they  are 
together,  shall  be  further  told.  There  is  in  heaven 
and  in  the  world,  a  successive  order  and  a  simul- 
taneous order ;  in  successive  order,  one  thing  suc- 
ceeds and  follows  after  another,  from  the  highest 
even  to  the  lowest ;  but  in  simultaneous  order,  one 
thing  is  next  to  another,  from  the  inmost  even  to 
the  outermost.  Successive  order  is  like  a  column 
with  steps  from  the  top  to  the  bottom  ;  but  simul- 
taneous order  is  like  a  work  cohering  with  the 
circumference,  from  the  centre  even  to  the  sur- 
face. It  shall  now  be  told  how  successive  order 
becomes,  in  the  last,  simultaneous  order.  It  is 
done  in  this  manner :  the  highest  things  of  succes- 
sive order  become  the  inmost  things  of  simultane- 
ous order,  and  the  lowest  things  of  successive 
order  become  the  outermost  things  of  simultaneous 
order.  It  is,  comparatively,  like  a  column  qf  steps 
subsiding,  and  becoming  a  coherent  body,  in  a 
plain.  Thus,  what  is  simultaneous  is  formed  from 
what  is  successive,  and  this  in  all  and  every  thing 
of  the  natural  world,  and  in  all  and  every  thing 
of  the  spiritual  world  ;  for  every  where  there  is  a 
first,  a  middle,  and  a  last ;  and  the  first,  by  the 
middle,  tends  and  goes  to  its  last ;  but  it  should  be 
well  understood,  that  there  are  degrees  of  purity, 
according  to  wliich  each  order  is  made.  Now  to 
the  Word.  The  celestial,  the  spiritual,  and  the 
natural,  proceed  from  the  Lord  in  successive  order, 
and,  in  tiie  last,  they  are  in  simultaneous  order ; 
so  now  the  celestial  and  the  spiritual  senses  of  the 
Word  are  together  in  its  natural  sense.  When 
this  is  comprehended,  it  may  be  seen  how  the  nat- 
ural sense  of  the  Word  is  the  continent,  the  basis, 
and  the  firmament,^ of  its  spiritual  and  celestial 
senses ;  and  also  how  the  divine  good  and  the 
divine  truth,  in  the  sense  of  the  letter  of  the  Word, 
are  in  tlieir  fulness,  in  their  holiness,  and  in  theii- 
power.  Hence  it  may  be  evident,  that  the  Word 
is  the  Word  itself,  in  its  sense  of  the  letter ;  for 
in  this  interiorly  there  is  spirit  and  life.  This  is 
what  the  Lord  says  :  "  The  words  which  I  speak 
unto  you  are  spirit  and  life,"  John  vi.  (33 ;  for  the 
Lord  spoke  his  words  in  the  natural  sense.  The 
celestial  and  the  spiritual  senses  are  not  the 
Word,  without  the  natural  sense,  for  they  are  like 
spirit  and  life  without  a  body ;  and  they  are,  as 
was  said  before,  like  a  palace  which  has  no  foun- 
dation. —  T.  C.  R.  214. 


WRITINGS    or    EMANUEL    SWEDENBORG. 


61 


Doctrine  slioiild    be  drawn    from   the    Tjitcral 
Sense  of  the  Word,  uud  thereby  confirmed. 

5208.  Tlio  reason  is,  because  the  Lord  is  there 
present,  and  teaches  and  ilhistrates  ;  for  the  Lord 
never  performs  any  thing  except  in  fulness,  and 
the  Word,  in  the  sense  of  the  letter,  is  in  its  ful- 
ness, as  was  shown  above ;  tiience  it  is,  that  doc- 
trine should  be  derived  from  the  sense  of  tiie  let- 
ter. Tiic  doctrine  of  genuine  truth  may  also  be 
fully  derived  from  the  literal  sense  of  the  Word  ; 
for  the  Word,  in  that  sense,  is  like  a  man  clothed, 
whose  face  is  bare,  and  whose  hands  also  are  bare. 
All  the  things  which  appertain  to  the  faith  and  life 
of  mvn,  consequently  to  his  salvation,  are  there 
naked  or  bare,  but  the  rest  are  clothed  ;  and  in 
many  places  where  they  are  clothed,  they  apj>Gar 
through  the  clothing  as  objects  appear  to  a  woman 
through  thin  silk  before  her  face.  The  truths  of 
the  VVord,  also,  as  they  are  multiplied  from  the 
love  of  them,  and  as  by  this  they  are  arranged  in 
order,  shine  and  appear  more  and  more  clearly. 

20!>.  It  may  be  supposed  that  the  doctrine  of 
genuine  truth  might  be  obtained  by  the  spiritual 
sense  of  the  Word,  which  is  given  by  the  science 
of  correspondences  ;  but  doctrine  is  not  obtained 
by  that,  but  it  is  only  illustrated  and  corroborated; 
for,  as  was  before  said,  a  man,  by  some  correspond- 
ences which  are  known,  may  falsify  the  Word,  by 
conjoining  and  applying  them  to  confirm  that 
which  is  fixed  in  his  mind  from  a  principle  which 
he  has  imbibed.  Besides,  the  spiritual  sense  is 
not  given  to  any  one,  except  by  the  Lord  alone, 
and  it  is  guarded  by  Ilim,  as  the  angelic  heaven 
is  guarded ;  for  this  is  in  it  —  T.  C.  R.  2W,  230. 

Genuine  Trnth,  Avhich  should  be  of  Doctrine, 
in  the  Literal  Sense  of  the  Word,  appears  to 
those  only  who  ar^  in  Illustration  from  the 
Lord. 

210.  Illustration  is  from  the  Lord  alone,  and 
with  those  who  love  truths  because  they  are  truths, 
and  make  them  uses  of  life  ;  with  others,  illustra- 
tion in  the  Word  is  not  given.  That  illustration 
is  from  the  Lord  alone,  is  because  the  Word  is 
from  Him,  and  thence  lie  is  in  it.  That  those 
have  illustration  who  love  truths  because  they  are 
truths,  and  make  thorn  uses  of  life,  is  because  they 
are  in  the  Lord,  and  the  Lord  in  them  ;  for  the 
Lord  is  the  Truth  itself,  as  was  shown  in  the  chap- 
ter concerning  the  Lord  ;  and  the  Lord  is  then 
loved,  when  man  lives  according  to  his  divine 
truths,  and  so  when  uses  are  performed  from  them, 
according  to  these  words  in  .John:  "In  that  day, 

fe  shall  know  that  ye  are  in  Me,  and  I  in  you. 
ie  who  hath  my  commandments,  and  doeth  them, 
loveth  Me  ;  and  I  will  love  him,  and  will  manifest 
Myself  to  him ;  and  I  will  come  to  him,  and  make 
an  abode  with  him,"  xiv.  20,  21,  2.'5.  These  are 
they  who  are  in  illustration,  when  th6y  read  the 
Word,  and  with  whom  the  Word  shines  and  be- 
comes translucent.  The  reason  why  the  Word, 
with  those,  shines  and  becomes  translucent,  is  be- 
cause there  is  a  spiritual  and  a  celestial  sense  in 
every  part  of  the  Word,  and  these  senses  are  in 
tlie  light  of  heaven ;  wherefore,  through  these 
senses,  and  their  light,  the  Lord  flows  into  the 
natural  sense  of  the  Word,  and  into  the  light  of 
this  with  man ;  tlience  man  acknowledges  the  truth 
from  an  interior  perception,  and  then  sees  it  in  his 
thought,  and  this  as  often  as  he  is  in  the  affection 
of  truth,  for  tlie  sake  of  truth  ;  for  perception  comes 
from  affection,  and  thought  from  perception,  and 
thus  acknowledgment  is  made,  which  is  called 
faith.  —  T.  C.  R.  2:^1 


21L  Inasmuch  as  few  k  low  how  the  case  is 
with  the  influx  of  divine  tri  tli,  and  with  illustra- 
tion thence  with  man,  it  is  here  allowed  to  say 
something  on  these  subjects.  That  all  the  good 
of  love  and  the  trnth  of  faith  is  not  from  man,  but 
out  of  heaven  from  the  Divine  there  Avith  man,  is 
known  in  the  cimrch ;  also  that  they  are  in  illus- 
tration who  receive  that  good  and  truth.  But  tlie 
influx  and  illustration  is  effected  in  this  manner : 
Man  is  of  such  a  cpiality,  that  as  to  his  interiors, 
which  are  of  the  thought  and  will,  he  can  look 
downwards,  and  can  look  upwards.  To  look  df)wn- 
wards  is  to  look  outwards  into  the  world  and  to 
himself,  and  to  lf)ok  upwards  is  to  look  inwards  to 
heaven  and  to  God.  Man  looks  outwards  from 
himself,  which  is  called  looking  downwards,  since 
when  ho  looks  from  himself,  he  looks  to  hell ;  but 
man  looks  inwards,  not  from  himself,  but  from  the 
Lord,  which  is  called  upwards,  because  ho  is  then 
elevated  as  to  his  interiors,  which  are  of  the  will 
and  understanding,  by  the  Lord  to  heaven  ;  thus 
to  the  Lord.  The  interiors,  also,  are  actually 
elevated,  and  then  are  actually  withdrawn  from 
the  body  and  from  the  world.  When  this  is  effect- 
ed, the  interiors  of  man  come  actually  into  heaven, 
and  into  its  light  and  heat ;  hence  he  has  influx 
and  illustration  ;  the  light  of  heaven  illuminates 
the  understanding,  for  that  light  is  divine  truth 
which  proceeds  from  the  Lord  as  a  sun,  and  the 
heat  of  heaven  enkindles  the  will,  for  that  heat  is 
the  good  of  love  which  together  proceeds  from  the 
Lord  as  a  sun.  Since  man  is  then  among  the  an- 
gels, there  is  communicated  to  him  from  them,  that 
is,  through  them  from  the  Lord,  the  intelligence 
of  truth  and  the  affection  of  good.  This  commu- 
nication is  what  is  called  influx  and  illustration. 
But  it  is  to  be  known,  that  influx  and  illustration 
are  effected  according  to  the  faculty  of  reception 
with  man,  and  the  faculty  of  reception  is  accord- 
ing to  the  love  of  truth  and  of  good  ;  wherefore, 
they  who  are  in  the  love  of  truth  and  of  good,  for 
the  sake  of  truth  and  good  as  ends,  are  elevated ; 
but  they  who  are  not  in  the  love  of  truth  and  of 
good  for  the  sake  of  truth  and  good,  but  for  the 
sake  of  self  and  the  world,  inasmuch  as  they  con- 
tinually look  and  gravitate  downwards,  cannot  be 
elevated,  thus  cannot  receive  divine  influx  out  of 
heaven,  and  be  illustrated.  The  intelligence, 
which  with  these  latter  appears  as  the  intelligence 
of  truth,  is  from  the  infatuated  lumen  which  shines 
before  their  eyes  from  things  of  confirmation,  and 
thence  of  persuasion ;  but  it  shines  in  like  manner 
whether  it  be  false  or  true  ;  nevertheless  this 
brightness  is  mere  thick  darkness,  when  light 
flows  in  out  of  heaven.  That  this  is  the  case, 
has  been  shown  me  to  the  life.  From  these  things 
it  may  be  manifest  whence  it  comes  to  pass  that 
so  many  heresies  exist  in  the  world,  namely,  be- 
cause the  rulers  and  guides  have  looke<i  to  "them- 
selves, and  have  regarded  their  own  glory  as  an 
end,  and  have  then  considered  the  things  of  the 
Lord  and  heaven  as  means  conducive  to  an  end. — 

ji.  a  io,;«o.  , 

212.  IIow  the  case  is  with  illustration  and  in- 
formation from  the  Word,  shall  also  here  be  briefly 
told.  Every  one  is  illustrated  and  informed  from 
the  Word  according  to  the  affection  of  truth  and 
the  degree  of  the  desire  thereof,  and  according  to 
the  faculty  of  receiving.  They  who  are  in  illus- 
tration, as  to  their  internal  man,  are  in  the  light 
of  heaven  ;  for  the  light  of  heaven  is  what  illus- 
trates man  in  the  truths  and  goods  of  faith.  They 
who  are  thus  illuminated  apprehend  the  Word  aa 
to  its  interiors ;  wherefore  they  from  the  Word 


62 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


make  to  themselves  doctrine,  to  which  they  apply 
the  sense  of  the  letter.  But  they  who  are  not  in 
the  affection  of  truth  from  good,  and  thence  in  the 
desire  of  growing  wise,  are  more  blinded  than  il- 
lustrated when  they  read  the  Word,  for  they  are 
not  in  the  light  of  heaven  ;  and  from  the  light  of 
the  world,  which  is  called  the  lumen  of  nature, 
they  see  only  such  tilings  as  are  in  agreement 
with  worldly  things,  and  thus  from  the  fallacies  in 
which  the  external  senses  are,  they  lay  hold  of 
falses,  which  appear  to  them  as  truths.  Hence, 
most  of  them  make  to  themselves  no  doctrine,  but 
abide  in  the  sense  of  the  letter,  which  they  apply 
to  favor  falses,  especially  such  as  are  in  agree- 
ment with  the  loves  of  self  and  of  the  world  ;  but 
they  who  are  not  of  this  character  merely  confirm 
the  doctrinals  of  their  own  church,  and  are  not 
concerned,  neither  do  they  know,  whether  they  .be 
true  or  false.  Hence  it  is  evident  who  they  are 
that  are  illustrated  from  the  Word,  and  who  they 
are  that  are  blinded  ;  namely,  that  they  are  illus- 
trated who  are  in  heavenly  loves,  for  heavenly 
loves  receive,  and  like  sponges  imbibe  the  truths 
of  heaven;  they  are  also  conjoined  together  of 
themselves,  like  soul  and  body  ;  but,  on  the  other 
hand,  they  are  blinded  who  are  in  worldly  loves, 
inasmuch  as  these  loves  receive,  and  like  sponges 
imbibe  falses,  and  they  are  also  conjoined  together 
of  themselves  :  for  good  and  truth  agree  together, 
and  conversely  evil  and  the  false  ;  wherefore,  the 
conjunction  of  the  evil  and  the  false  is  called  the 
infernal  marriage,  which  is  hell  itself;  and  the 
conjunction  of  good  and  truth  is  called  the  heaven- 
ly marriage,  which  is  heaven  itself.  That  it  is  the 
Word  from  which  illustration  and  information 
comes,  is  because  the  Word,  in  its  first  origin,  is 
Truth  Divine  itself,  proceeding  from  the  Lord, 
and  in  its  descent  into  the  world  is  accommodated 
to  all  the  heavens.  Hence  it  is  that  when  man, 
who  has  heavenly  love,  reads  the  Word,  he  is  by 
it  conjoined  to  heaven,  and  by  heaven  to  the  Lord, 
whence  he  has  illustration  and  information.  It  is 
otherwise  when  man,  who  has  worldly  love,  reads 
the  Word  ;  with  him  there  is  no  conjunction  of 
heaven  ;  therefore  he  has  no  illustration  and  infor- 
mation.  1  C.  9382. 

By  the  Literal  Sense  of  the  Word,  Man  has 
Conjunction  Avith  the  Lord  and  Consociation 
with  the  Angels. 

213.  The  reason  that  man  has  conjunction  with 
the  Lord  by  means  of  the  Word,  is  because  it 
treats  of  Him  alone,  and  through  it  the  Lord  is 
all  in  all,  and  is  called  the  Word,  as  has  been 
shown  in  the  Doctrine  respecting  the  Lord. 
The  reason  that  such  conjunction  is  effected  by 
the  literal  sense,  is  because  the  Word,  in  that 
sense,  is  in  its  fulness,  in  its  holiness,  and  in  its 
power,  as  was  shown  above.  This  conjunction  is 
not  apparent  to  man,  but  is  wrought  in  the  affec- 
tion and  perception  of  truth,  and  thus  in  the  love 
and  faith  of  Divine  Truth  in  him. 

214.  The  reason  that  man  has  consociation  with 
angels  by  means  of  the  literal  sense,  is  because 
the  spiritual  and  celestial  senses  are  included  in 
that  sense,  and  the  angels  are  in  those  senses  ; 
the  angels  of  the  Lord's  spiritual  kingdom  in  the 
spiritual  sense  of  the  Word,  and  the  angels  of  the 
Lord's  celestial  kingdom  in  its  celestial  sense. 
Those  two  senses  are  evolved  or  unfolded  from 
the  natural  or  literal  sense,  whilst  it  is  read  by  a 
person  who  accounts  the  Word  holy.  Such  evo- 
lution is  instantaneous  ;  conseqn  ^ntly  the  consocia- 
tion ie  so  likewise. 


215.  That  the  spiritual  angels  are  in  the  spirit- 
ual sense  of  the  Word,  and  the  celestial  angela 
in  its  celestial  sense,  has  been  proved  to  me  by 
manifold  experience.  It  was  given  me  to  perceive 
that,  whilst  I  was  reading  the  Word  in  its  literal 
sense,  communication  was  opened  with  the  heavens, 
sometimes  with  one  society,  sometimes  with  an- 
other ;  what  I  understood  according  to  the  natural 
sense,  the  spiritual  angels  understood  according 
to  the  spiritual  sense,  and  the  celestial  angels  ac- 
cording to  the  celestial  sense,  and  tiiis  in  an  in- 
stant ;  and  as  this  communication  has  been  per- 
ceived by  mo  many  thousand  times,  I  have  not  a 
single  doubt  remaining  as  to  its  reality.  There 
are  spirits,  also,  who  are  below  the  heavens,  who 
abuse  this  communication  ;  for  they  read  over  par- 
ticular passages  in  the  literal  sense  of  the  Word, 
and  immediately  observe  and  note  the  society  with 
which  communication  is  effected.  From  these 
circumstances  it  is  given  me  to  know,  by  sensible 
experience,  that  the  Word,  as  to  its  literal  sense, 
is  a  divine  medium  of  conjunction  with  the  Lord, 
and  witli  heaven.  —  S.  S.  G2-G4. 

216.  We  will  now  illustrate,  by  instances,  in 
what  manner  the  spiritual  angels  draw  forth  their 
sense,  and  the  celestial  angels  theirs,  from  the 
natural  sense,  in  which  the  Word  is  with  men. 
Let  us  take  for  examples  five  commandments  of 
the  Decalogue.  The  Commandment,  "  Honor  thy 
father  and  mother."  By  father  and  mother,  man 
understands  a  father  and  mother  on  earth,  and  also 
all  tliose  who  are  in  the  place  of  father  and  moth- 
er ;  and  by  honoring  them,  he  understands  to  hold 
them  in  honor  and  to  obey  them.  But  the  spirit- 
ual angel  understands  by  father  the  Lord,  and  by 
mother  the  church,  and  by  honoring  them,  he  un- 
derstands to  love  them.  And  the  celestial  angel, 
by  father  understands  the  Divine  Love  of  the  Lord, 
by  mother  his  Divine  Wisdom,  and  by  honormg 
them,  to  do  good  from  Him.  The  Commandi^ent, 
"Thou  shalt  not  steal."  By  stealing,  man  under- 
stands to  rob,  to  defraud,  and  under  any  pretence 
to  take  from  another  what  belongs  to  him ;  where- 
as, a  spiritual  angel,  by  stealing,  understands  to 
deprive  others  of  their  truths  of  faith,  and  goods 
of  charity,  by  means  of  falsities  and  evils  ;  but  a 
celestial  angel,  by  stealing,  understands  to  attrib- 
ute to  self  what  belongs  to  the  Lord,  and  to  ap- 
propriate to  self  his  righteousness  and  merit. 
Again :  "  Thou  shalt  not  commit  adultery."  By 
committing  adultery,  man  understands  to  commit 
whoredom,  to  be  guilty  of  obscene  practices,  to 
indulge  wanton  discourse,  and  to  entertain  lewd 
thoughts  ;  whereas,  a  spiritual  angel,  by  commit- 
ting adultery,  understands  to  adulterate  the  goods 
of  the  Word,  and  to  falsify  its  truths  ;  but  a  celes- 
tial angel,  by  committing  adultery,  understands  to 
deny  the  Divinity  of  the  Lord,  and  to  profane  the 
Word.  Again :  •'  Thou  shalt  not  commit  murder." 
By  murdering,  man  understands,  not  only  the  tak- 
ing away  another's  life,  but  likewise  bearing  mal- 
ice and  hatred  in  the  heart,  and  breathing  a 
revengeful  spirit  against  any  person,  even  to 
death  ;  whereas,  by  murdering,  a  spiritual  angel 
understands  to  play  the  devil's  part,  and  destroy 
men's  souls  ;  and  a  celestial  angel,  by  murdering, 
understands  to  hate  tlie  Lord,  and  those  things 
which  are  the  Lord's.  Lastly  :  "  Thou  shalt  not 
bear  false  witness."  By  bearing  false  witness, 
man  understands  also  to  tell  lies,  and  to  defame 
any  person  ;  whereas,  a  spiritual  angel,  by  bearing 
false  witness,  understands  to  declare,  and  endeav- 
or to  persuade  others,  that  what  is  false  is  true, 
and  what  is  evil  is  good,  and  vice  versa ;  but  a 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


63 


celestial  angel,  by  bearing  false  witness,  under- 
stands to  blaspheme  the  Lord  and  the  Word. 
These  instances  may  serve  to  show  after  what 
manner  the  spiritual  and  celestial  senses  of  the 
Word  are  unfolded  and  extracted  from  tlie  natural 
sense  in  which  they  are  included  ;  and,  what  is 
wonderful,  the  angels  extract  their  senses  without 
having  any  knowledge  of  a  man's  thoughts;  but 
still  the  thoughts  of  angels  and  men  make  a  one 
by  correspondences,  like  end,  cause,  and  effect ; 
for  ends  do  actually  exist  in  the  celestial  king- 
dom, causes  in  the  spiritual,  and  effects  in  tlic 
natural  kingdom.  Such  conjunction  by  corre- 
spondences results  from  the  laws  of  creation. 
Hence,  then,  it  is,  that  man  has  consociation 
with  angels  by  means  of  tiie  Word.  —  S.  S.  67. 

217.  Because  man  has  broken  this  connection 
witli  heaven,  by  turning  his  interiors  away  from 
heaven,  and  turning  them  to  the  world  and  him- 
self, by  the  love  of  self  and  the  world,  and  thus 
withdrawing   himself  so    as    no    longer   to   serve 

'  heaven  for  a  basis  and  foundation,  therefore  a 
medium  was  provided  by  the  Lord,  which  might 
be  to  heaven  in  the  place  of  a  basis  and  founda- 
tion, and  also  for  the  conjunction  of  heaven  with 
man.  —  H.  H.  305. 

218.  Unless  such  a  Word  iiad  been  given  in 
this  earth,  the  man  of  this  eartli  would  have  been 
separated  from  heaven ;  and  if  separated  from 
heaven,  he  would  no  longer  have  been  rational, 
for  the  human  rational  exists  from  the  influx  of  the 
light  of  heaven.  —  H.  H.  ViG9. 

21!>.  I  have  been  informed  from  heaven,  that 
the  most  ancient  people  had  immediate  revelation, 
since  their  interiors  were  turned  to  Jieaven  ;  and 
that  thence  there  was  at  that  time  conjunction  of 
the  Lord  with  the  human  race.  But  after  their 
times,  that  there  was  not  such  immediate  revela- 
tion, but  mediate  by  correspondences  ;  for  all  the 
divine  worship  of  these  consisted  of  correspond- 
ences, whence  the  churches  of  that  time  were 
called  representative  churches  ;  for  they  knew  then 
what  correspondence  was,  and  what  representa- 
tion was,  and  that  all  things  which  are  in  the  earth 
corresponded  to  spiritual  things  which  are  in 
heaven  and  in  the  cliurch,  or,  what  is  the  same, 
represented  them  ;  wherefore  natural  things,  which 
were  the  externals  of  their  worship,  served  them 
for  mediums  of  thinking  spiritually ;  thus  with  the 
angels.  After  the  science  of  correspondences  and 
representations  was  obliterated,  then  the  Word 
was  written,  in  which  all  the  words,  and  senses  of 
the  words,  are  correspondences  ;  thus  they  contain 
a  spiritual  or  internal  sense,  in  which  the  angels 
are.  Wherefore,  when  man  reads  the  Word,  and 
perceives  it  according  to  the  sense  of  the  letter, 
or  the  external  sense,  the  angels  perceive  it  ac- 
cording to  the  internal  or  spiritual  sense ;  for  all 
the  thought  of  the  angels  is  spiritual,  whereas  the 
thought  of  man  is  natural  ;  those  thoughts  indeed 
appear  diverse,  but  still  they  are  one,  because 
they  correspond.  Hence  it  is,  that  after  man  re- 
moved himself  from  heaven,  and  broke  the  bond, 
there  was  provided  by  the  Lord  a  medium  of  con- 
junction of  heaven  with  man  by  the  Word.  —  H. 
H.  30(i. 

220.  How  heaven  is  conjoined  with  man  by  the 
Word,  may  be  illustrated  by  some  passages  thence. 
[See  the  former  examples  of  the  spiritual  sense.] 
To  take  another  example  from  tlie  Word:  "In 
that  day  there  shall  bo  a  path  from  Egypt  to  As- 
syna,  and  the  Assyrian  shall  come  into  Egypt,  and 
the  Egyptian  into  Assyria,  and  the  Egyptians 
shall   serve    the  Assyrians.      In   that    dny  Israel 


shall  be  a  third  to  Egypt  and  Assyria,  a  blessing 
in  the  midst  of  the  land,  which  Jehovali  of  hosts 
shall  bless,  saying.  Blessed  be  my  people,  the 
Egyptians,  and  the  Assyrian,  the  work  of  my 
hands,  and  Isratd,  mine  inheritance,"  Isaiah  xix. 
2;}-2.').  How  man  thinks,  and  how  the  angels 
think,  wlien  these  words  are  read,  may  be  man- 
ifest from  the  stmse  of  the  letter  of  the  Wor<l, 
and  from  its  internal  sense.  Man  thinks  from  the 
sense  of  the  letter,  that  the  Egyptians  and  Assyr- 
ians are  to  be  converted  to  God  and  accepted,  and 
that  they  arc  to  make  one  with  the  Israelitish  na- 
tion;  but  angels  think,  according  to  the  internal 
sense,  of  the  man  of  the  spiritual  church,  who  is 
there  described  in  that  sense,  wliose  spiritual  is 
Israel,  whose  natural  is  the  Egy])tian,  and  whose 
rational,  which  is  the  middle,  is  the  Assyrian. 
1'he  latter  and  the  former  sense  still  arc  one,  be- 
cause they  correspond  ;  therefore,  when  tiie  an- 
gels think  thus  spiritually,  and  man  thus  naturally, 
they  are  conjoined  almost  like  soul  and  body ;  the 
internal  sense  of  the  Word  also  is  its  soul,  and 
the  sense  of  the  letter  is  its  body.  Such  is  the 
Word  throughout ;  hence  it  is  evident,  that  it  is  a 
medium  of  the  conjunction  of  heaven  with  man, 
and  that  its  literal  sense  serves  for  a  basis  and 
foundation.  —  H.  H.  307. 

221.  I  have  spoken  with  angels  concerning  the 
Word  several  times,  and  said,  that  it  is  despised 
by  some  on  account  of  its  simple  style ;  and  that 
nothing  at  all  is  known  concerning  its  internal 
sense  ;  and  that  hence  it  is  not  believed  that  so 
much  wisdom  lies  concealed  in  it.  The  angelj 
said,  that  the  style  of  the  Word,  although  it  ap- 
pears simple  in  the  sense  of  the  letter,  is  still  such 
that  nothing  can  be  at  all  compared  to  it  as  to 
excellence,  because  divine  wisdom  lies  concealed, 
not  only  in  all  the  sense  there,  but  also  in  ev.ch 
word  ;  and  that  that  wisdom  shines  forth  in  heavc^n. 
They  wished  to  say  that  it  is  the  light  of  heaven, 
because  it  is  divine  truth,  for  divine  truth  in  heaven 
shines.  They  said,  also,  that  without  such  a 
Word,  there  would  be  no  light  of  heaven  with 
the  men  of  our  earth,  thus  neither  would  there  be 
conjunction  of  heaven  with  them ;  for,  as  far  as 
the  light  of  heaven  is  present  with  man,  so  far 
there  is  conjunction,  and  so  far,  likewise,  divine 
truth  is  revealed  to  him  by  the  Word.  The  rea- 
son why  man  does  not  know  that  that  conjunction 
is  by  the  spiritual  sense  of  the  Word  correspond- 
ing to  its  natural  sense,  is  because  the  man  of  this 
earth  does  not  know  any  thing  concerning  the 
spiritual  thought  and  speech  of  the  angels,  and 
that  it  is  different  from  the  natural  thought  and 
speech  of  man;  and  unless  he  knows  this,  he  can- 
not at  all  know  what  the  internal  sense  is,  and 
thence  that  by  it  such  conjunction  can  be  given. 
They  said,  also,  that  if  man  knew  that  there  is 
such  a  sense,  and  should  think  from  a  knowledge 
of  it  when  he  reads  the  Word,  he  would  come  into 
interior  wisdom,  and  would  be  still  more  conjoined 
with  heaven,  since  by  it  he  would  enter  into  ideas 
similar  to  those  of  the  angels.  —  H.  H.  310. 

The  divine  and  beantiful  Things  which  are 
manifest  to  good  Spirits  and  Angels,  by  the 
Word. 

222.  The  Word  of  the  Lord,  when  it  is  read 
by  a  man  who  loves  it,  and  who  lives  in  charity, 
and  even  by  a  man  who  in  simplicity  of  heart  be- 
lieves what  is  written,  having  formed  no  princi- 
ples contrary  to  the  truth  of  faith  contained  in  the 
internal  sense,  is  displayed  by  the  Lord  to  the 
angels  witli  such  beauty,  and  with  such  pleasant- 


G4 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


ness,  accompaniofl  also  with  representatives,  and 
this  with  an  inexpressible  variety  according  to  the 
whcile  state  of  the  angels  at  the  time,  that  every 
particular  is  perceived  as  if  it  had  life.  This  is 
the  life  that  is  in  the  Word,  and  from  which  the 
Word  had  birth  when  it  was  sent  down  from 
heaven.  From  this  cause  the  Word  of  the  Lord 
is  of  such  a  nature,  that,  although  it  appears  rude 
in  the  letter,  yet  within  it  are  stored  tilings  spirit- 
ual and  celestial,  which  are  made  manifest  to  good 
spirits  and  angels,  when  it  is  read  by  man. 

'>'23.  That  the  Word  of  the  Lord  is  thus  dis- 
played to  the  good  spirits  and  angels,  has  been 
granted  me  both  to  hear  and  see  ;  wherefore  it  is 
permitted  to  relate  the  experience  with  which  I 
have  been  favored  on  such  occasions. 

224.  A  certain  spirit  came  to  me  not  long  after 
his  decease,  which  I  was  able  to  conclude  from 
this  circuuistance,  that  as  yet  he  knew  not  tlint 
he  was  in  tlie  other  life,  imagining  that  he  still 
lived  in  the  world.  It  was  perceivable  that  he 
had  been  devoted  to  the  pursuits  of  study,  con- 
cerning which  I  discoursed  with  him  ;  but  then 
suddenly  he  was  taken  up  on  high,  which  surprised 
me,  and  led  me  to  suspect  that  he  was  of  a  high- 
aspiring  temper,  for  such  are  wont  to  be  carried 
up  aloft ;  or  that  lie  supposed  heaven  to  be  a  great 
height  above,  for  such  also  are  wont  to  be  taken 
up  on  high,  in  order  to  convince  them  that  heaven 
does  not  consist  in  what  is  high,  but  in  what  is 
internal.  Presently,  however,  I  perceived  that  he 
was  taken  up  amongst  the  angelic  spirits  who  are 
in  front,  a  little  to  the  right,  in  the  first  entrance 
into  heaven.  From  this  situation  he  afterwards 
discoursed  with  me,  saying,  that  he  saw  things  of 
such  sublimity  as  no  human  comprehension  could 
conceive.  I  was  reading  at  the  time  the  first 
chapter  of  Deuteronomy,  concerning  the  Jewish 
people,  and  the  spies  that  were  sent  to  explore 
the  land  of  Canaan,  its  products  and  inhabitants  ; 
and  as  I  read,  he  said  that  he  perceived  none  of 
the  things  contained  in  the  literal  sense,  but  only 
those  contained  in  the  spiritual  sense,  and  that 
these  were  wonderful  beyond  description.  This 
was  in  the  first  entrance  of  the  heaven  of  angelic 
spirits  ;  what  wonders,  then,  must  have  been  per- 
ceived in  that  heaven  itself!  and  what  in  the 
heaven  of  angels  !  Certain  spirits,  who  were  with 
me  at  the  time,  and  who  before  could  not  believe 
that  the  Word  of  the  Lord  was  of  such  a  nature, 
began  now  to  repent  of  their  incredulity,  and  said, 
in  that  state,  that  they  believed,  because  they 
heard  the  other  spirit  say  that  he  had  heard,  and 
seen,  and  perceived,  tliat  the  Word  was  so  full  of 
wonders.  But  other  spirits  still  persisted  in  their 
unbelief,  and  said  that  it  was  not  so,  but  that  all 
was  mere  fancy ;  wherefore  these  likewise  were 
suddenly  taken  up,  and  from  their  elevated  situa- 
tion they  discoursed  with  me,  and  confessed  that 
it  was  very  far  from  fancy,  for  that  they  really 
perceived  it  to  be  so,  and  this  with  a  more  exqui- 
site perception  than  that  of  any  of  tlie  senses 
which  we  enjoy  in  the  material  body.  Presently, 
others  also  were  taken  up  into  the  same  heaven, 
and  amongst  them  one  whom  I  was  acquainted 
with  during  his  life  in  the  body,  who  bore  the 
same  testimony,  saying,  amongst  other  things,  tliat 
he  was  too  much  astonished  at  the  glory  of  the 
Word,  in  its  internal  sense,  to  be  able  to  describe 
it.  Being  melted  witii  tender  compassion  for 
men's  unbelief,  he  added,  that  it  was  wonderful 
how  they  could  remain  so  totally  ignorant  of  the 
internal  things  of  the  Word.  He  said,  moreover, 
tliat  from   his  state  of  elevation  he  was  able  to 


penetrate  thoroughly  into  my  thoughts  and  my 
affections,  in  which  he  perceived  more  things  than 
he  could  express,  such  as  causes,  influxes,  the  ori- 
gins thereof,  and  how  the  ideas  were  mixed  with 
eartlily  things,  observing  that  they  were  to  be 
altogether  separated,  with  many  other  particulars. 

225.  Twice  afterwards  I  saw  others  taken  up 
into  another  heaven  auiongst  angelic  spirits,  who 
from  that  station  discoursed  with  me,  whilst  I  read 
the  third  chapter  of  Deuteronomy  from  beginning 
to  the  end.  They  said  that  they  had  a  perception 
only  of  the  interior  sense  of  the  Word,  at  the 
same  time  affirming  that  there  was  not  a  single 
tittle  but  what  contained  a  spiritual  sense  most 
beautifully  cohering  with  the  rest;  and  further, 
that  names  also  signified  things.  Thus  they, 
likewise,  were  confirmed  in  the  truth ;  because 
they  before  had  not  believed  that  all  things  in 
the  Word,  to  the  minutest  particulars,  were  in- 
spired by  t!io  Lord.  They  were  even  desirous  of 
confirming  this  to  others  by  oath,  but  it  was  not 
permitted. 

22G.  Certain  spirits,  also,  were  in  unbelief  con- 
cerning the  Word  of  the  Lord,  as  containing  with- 
in its  bosom  such  wonderful  things ;  for,  in  the 
other  life,  spirits  retain  the  same  unbelief  as  they 
had  during  their  life  in  the  body,  and  it  is  only 
dissipated  by  means  provided  of  the  Lord,  and  by 
lively  experiences.  Wherefore,  whilst  I  was  read- 
ing some  Psalms  of  David,  their  interior  intuition 
or  mind  was  opened,  but,  however,  without  their 
being  themselves  taken  up  amongst  angelic  spir- 
its ;  they  then  perceived  the  interior  things  of  the 
Word  in  those  Psalms,  and  in  their  astonishment 
they  said,  that  they  never  could  have  believed 
any  thing  like  it.  The  same  part  of  the  Word 
was  at  the  same  time  heard  by  several  other  spir- 
its, who  all  apprehended  it  after  a  different  man- 
ner ;  with  some  it  filled  the  ideas  of  their  thought 
with  many  pleasant  and  delightful  perceptions, 
and  thus  with  a  kind  of  life,  according  to  the  ca- 
pacity of  each,  and  at  the  same  time  with  an  effi- 
cacy which  penetrated  even  to  the  inmost  recesses 
of  their  souls  ;  which  with  some  was  so  powerful 
tliat  they  seemed  to  themselves  to  be  elevated 
towards  the  interiors  of  heaven,  and  thus  nearer 
and  nearer  to  the  Lord,  in  proportion  as  they  were 
affected  with  truths  and  the  goodnesses  therewith 
conjoined.  The  Word  was  at  the  same  time 
brought  to  some  spirits,  who  had  no  comprehen- 
sion of  its  internal  sense,  but  only  of  its  external 
or  literal  sense  ;  to  whom  it  appeared  as  a  dead 
letter  without  life.  Hence  it  was  evidently  shown 
what  the  nature  and  quality  of  the  Word  is  when 
the  Lord  vivifies  it,  viz.,  that  it  is  of  such  etficacy 
as  to  penetrate  even  to  the  inmost  recesses  of  the 
soul ;  and  what  its  nature  and  quality  is  when  the 
Lord  does  not  vivify  it,  —  that  in  tliis  case  it  is  a 
mere  letter,  with  scarcely  any  life  to  animate  it. 

227.  By  the  divine  mercy  of  the  Lord  it  has 
also  been  granted  me,  in  like  manner,  to  see  the 
Word  of  the  Lord  in  its  beauty  in  the  internal 
sense,  and  this  frequently,  not  as  when  the  words 
are  explained  singly  as  to  their  internal  sense,  but 
so  as  to  see  the  whole  contents  generally  and  in- 
dividually, in  one  connected  series  ;  which  may 
be  called  seeing  a  celestial  paradise  Out  of  an 
earthly  one.  —  A.  C.  17157-1772. 

228.  It  may  seem  a  paradox,  nevertheless  it  is 
most  true,  that  tJie  angels  have  a  clearer  and  fuller 
understanding  of  the  internal  sense  of  the  Word, 
when  it  is  read  by  little  boys  and  girls,  tlian  when 
it  is  read  by  grown-up  persons  who  are  not  prin- 
cipled in  faith  grounded  in  charity.     The  reason 


WKITIXGS    OF    KMANUEL    SWEDKXBoRG. 


65 


IS,  as  I  havo  boon  informed,  because  little  cliiklron 
are  in  a  state  of  mutual  love  and  innocence,  con- 
sequently their  receptive  vessels  are  extremely 
tender  and  almost  of  a  celestial  nature,  so  as  to 
be  pure  faculties  of  reception,  which  therefore  are 
capable  of  beintj  disposed  by  the  Lord  for  the 
purpose,  altlionirh  this  does  not  come  to  their  per- 
ception, except  by  a  certain  sensation  of  delight 
suitable  to  their  state  and  genius.  The  angels 
say,  that  the  Word  of  the  Lord  is  a  dead  letter, 
but  that  it  is  vivirtcd  in  the  reader  by  the  Lord, 
according  to  the  faculty  of  each  individual,  and 
that  it  becometh  alive  according  to  his  life  of  char- 
ity and  state  of  innocence  ;  which  takes  j)lacc  with 
endless  variety.  — .^i.  C.  177G. 

The    Word  is  in  all  the    Heavens,    and    the 
Wisdom  of  the  Aiiijels  is  thence  derived. 

'2W.  That  the  Word  is  in  the  heavens,  has 
remained  a  secret  to  mankind  unto  this  day,  nor 
could  it  be  made  known  so  long  as  the  church 
was  ignorant  tliat  angels  and  spirits  are  men  like 
men  in  this  our  world,  and  that  they  resemble 
tliem  in  every  particular,  with  this  only  diflerence, 
that  they  themselves  are  spiritual  beings,  and  that 
all  things  which  they  have  amongst  them  are  from 
u  spiritual  origin  ;  whereas  men  on  earth  are  natu- 
ral beings,  and  all  things  amongst  them  are  from 
u  natural  origin,  flo  long  as  this  remained  con- 
cealed, it  could  never  be  known  that  the  Word  is 
also  in  the  heavens,  and  that  it  is  there  read  by 
the  angelic  inhabitants,  and  also  by  the  spirits  wjio 
are  beneath  the  iieavens. — S.  S.  70. 

2."W.  The  Word,  in  heaven,  is  written  in  a  spir- 
itual style,  which  differs  entirely  from  a  natural 
style.  A  spiritual  style  consists  of  mere  letters, 
eacli  involving  some  particular  sense  ;  and  there 
!ire  marks  above  the  letters,  which  exalt  the  sense. 
Tlic  letters  in  use  amongst  the  angels  of  the  spir- 
itual kingdom,  are  like  tlie  letters  used  in  printing 
amongst  men  ;  and  the  letters  in  use  amongst  the 
angels  of  the  celestial  kingdom,  each  of  which  in 
itself  involves  some  entire  sense,  are  like  the  He- 
brew old  letters,  but  inflected  above  and  beneath, 
with  marks  above,  between,  and  within  them.  As 
their  writing  is  of  such  a  nature,  there  are  not  any 
names  of  persons  and  places  in  their  Word,  as  in 
oirrs,  but  instead  of  names  are  the  things  which 
they  signify ;  thus  instead  of  Moses  is  mentioned 
the  historical  Word ;  instead  of  Elias,  the  prophet- 
ic Word  ;  instead  of  Abraham,  Isaac,  and  Jacob, 
the  Lord  with  respect  to  his  Divine-celestial,  his 
Divine-spiritual,  and  his  Divine-natural ;  instead 
of  Aaron,  the  priestly  office ;  instead  of  David,  the 
kingly  office,  each  in  relation  to  the  Lord  ;  instead 
of  the  names  of  the  twelve  sons  of  Jacob,  or  the 
tribes  of  Israel,  and  instead  of  the  names  of  the 
Lord's  twelve  disciples,  various  things  respecting 
hi-aven  and  the  church;  instead  of  Zion  and  Je- 
rusalem, the  church  as  to  doctrine  derived  from 
the  Word ;  instead  of  the  land  of  Canaan,  the 
church  itself;  instead  of  the  places  and  cities 
therein,  on  this  side  the  river  Jordan,  and  beyond 
it,  various  things  relating  to  the  church  and  its 
<ioctrine.  The  case  is  the  same  in  respect  to 
luimbers  ;  they  do  not  occur  in  the  copies  of  the 
Word  written  in  heaven,  but  instead  of  them  are 
<,'Xpressed  the  tilings  with  wliicii  the  numbers  cor- 
respond. It  may  hence  be  seen,  that  the  Word  ! 
in  heaven  corresponds  to  our  Word,  and  tliat  con- ; 
sofjuenfly  they  are  one,  for  correspondences  make  '. 
tilings  one.  ' 

y;M.    It  is  a  wonderful  circumstance,  that  the  ' 
Word  in   heaven  is  so  written,   that   the  simple  I 
9 


may  understand  it  in  simpliciij,  and  the  wise  in 
wisdom  ;  for  tiiere  are  various  points  and  marks 
over  the  letters,  which,  as  was  observed,  exalt  tlie 
sense,  but  to  wiiicli  the  simple  do  not  attend,  nor 
understand  their  meaning ;  whereas,  the  wise  are 
attentive  to  tliem,  every  one  in  proportion  to  his 
wisdom,  even  to  its  highest  degree.  A  copy  of 
the  Word,  written  by  angels  under  the  Lord's  in- 
spiration, is  kept  by  every  considerable  society,  in 
a  sacred  repository  appointed  for  tiiat  purpose,  to 
preserve  it  from  any  alteration  in  any  of  its  points 
or  marks.  The  Word  in  our  world  is  so  far  sim- 
ilar to  that  in  heaven,  that  the  simple  understand 
it  in  simplicity,  and  the  wise  in  wisdom ;  but  yet 
this  difference  of  understanding  in  our  world  arises 
from  a  different  ground,  and  is  effected  in  a  dif- 
ferent manner. 

'2',V2.  The  angels  themselves  confess  that  they 
derive  all  their  wisdom  from  the  Word,  for  in  pro- 
portion to  their  understanding  of  the  Word,  is  the 
degree  of  light  in  Avhich  they  dwell.  The  light 
of  heaven  is  divine  wisdom,  which  appears  before 
the  eyes  of  the  angels  as  light.  In  the  sacred 
repository,  where  the  copy  of  the  Word  is  kept, 
the  light  is  bright  and  flaming,  exceeding  every 
degree  of  light  tiiat  shines  in  the  other  parts  of 
heaven  without:  the  cause  has  already  been  men- 
tioned —  that  the  Lord  is  in  the  Word.  —  S.  S 
71-73. 

There  is  a  Marriasre  of  the  Lord  and  the 
Chnrch,  and  thence  a  Marriage  of  Good 
and  Truth,  in  every  Part  of  the  Word. 

233.  That  there  is  a  marriage  of  the  Lord  and 
the  church,  and  thence  a  marriage  .f  good  and 
truth,  in  every  part  of  tiie  Word,  lias  never  yet 
been  discovered  ;  neither  could  it  be  discovered, 
so  long  as  the  spiritual  sense  of  the  Word  re- 
mained unknown  ;  for  tliis  sense  tflone  can  make 
manifest  such  a  marriage.  There  are  two  senses 
contained  in  tlie  Word,  which  lie  concealed  in  it"? 
literal  sense,  and  which  are  called  spiritual  and 
celestial.  What  belongs  to  the  spiritual  sense  of 
the  Word  has  more  particular  relation  to  the 
church ;  and  what  belongs  to  the  celestial  sense, 
to  the  Lord.  The  contents  also  of  the  spiritual 
sense  have  relation  to  divine  truth,  and  the  con- 
tents of  the  celestial  sense,  to  divine  good ;  and 
this  is  the  ground  of  the  above-mentioned  marriage 
in  the  Word.  But  this  is  only  apparent  to  thosi; 
who,  by  virtue  of  the  spiritual  and  celestial  sense 
of  the  Word,  are  acquainted  with  the  signification 
of  its  names  and  expressions  ;  for  some  particula) 
names  and  expressions  are  predicated  of  got>d 
and  some  of  truth,  and  some  include  both;  whcx^- 
fore,  without  the  knowledge  of  such  signification, 
it  is  impossible  to  see  how  such  a  marriage  exist." 
in  every  part  of  the  Word  ;  and  this  is  the  reason 
why  this  arcanum  was  never  discovered  before 

2.31.  Inasmuch  as  there  is  such  a  marriage  in 
every  part  of  tlie  Word,  tlierefore  we  frequently 
find  in  the  Word  two  expressions  which  appeat 
like  repetitions  of  one  and  the  same  thing :  thev 
are,  however,  not  repetitions ;  but  one  has  relation 
to  good,  and  the  other  to  truth,  and  both,  takef 
together,  effect  the  conjunction  of  good  and  trut!>. 
and  consequently  make  them  one.  This,  also,  is 
the  true  ground  of  the  divinity  of  the  Word  and 
its  sanctity  ;  for  in  every  divine  work  there  is  h 
conjunction  of  good  with  truth,  and  of  truth  with 
good.  —  .S.  .S'.  8U,  81. 

23.").  That  there  frequently  are  two  expressions 
used  in  the  Word,  which  appear  like  repetition!- 
of  the  same  thing,  must  be  evident  to  every  atien- 


et; 


roMri:xi)iu.M  of  thk  theological  and  spiiutual 


live  reader;  as,  for  instance,  brother  and  conip.in- 
ion,  poor  and  neodv,  wilderno.ss  and  desert,  vacuity 
and  emptiness,  foe  and  enemy,  sin  and  iniquity, 
antjer  and  wrath,  nition  and  people,  Joy  and  sjlad- 
ness,  niourninfj  and  weeping,  justice  and  judg- 
ment, &c.  These  appear  to  be  synonymous 
expressions,  when  in  fact  they  are  not ;  for  the 
terms  brother,  poor,  wilderness,  vacuity,  foe,  sin, 
anger,  nation,  joy,  mourning,  and  justice,  are  pred- 
icated of  good,  and  in  tlie  opposite  sense  of  evil ; 
whereas  the  terms  companion,  needy,  desert,  emp- 
tiness, enemy,  iniquity,  wrath,  people,  gladness, 
weeping,  and  jvulgment,  are  predicated  of  trutli, 
and  in  the  opposite  sense  of  what  is  false.  And 
yet  it  must  appear  to  the  reader,  who  is  unac- 
quainted with  this  arcanum,  as  if  the  terms  poor 
and  needy,  desert  and  wilderness,  vacuity  and 
emptiness,  &.c.,  meant  the  same  thing,  whereas 
they  do  not,  but  yet  form  one  thing  by  conjunc- 
tion. In  the  Word,  also,  we  frequently  find  two 
things  joined  together,  as  fire  and  flame,  gold  and 
silver,  brass  and  iron,  wood  and  stone,  bread  and 
■wine,  purple  and  fine  linen,  &c.,  because  fire, 
gold,  brass,  wood,  bread,  and  purple,  are  predi- 
cated of  good  ;  but  flame,  silver,  iron,  stone,  water, 
wine,  and  fine  linen,  are  predicated  of  truth.  In 
like  mmner  it  is  said,  tliat  God  is  to  be  loved  with 
all  the  heart  and  with  all  the  soul ;  and  also,  that 
God  will  create  in  man  a  new  heart  and  a  new 
spirit ;  for  the  heart  is  predicated  of  the  good  of 
love,  and  the  soul  and  spirit  of  the  truths  of  faith 
from  that  good.  There  arc  some  expressions, 
also,  which,  in  consequence  of  partaking  alike 
botii  of  good  and  truth,  are  used  by  themselves, 
without  the  adjunction  of  others.  But  these,  and 
many  tilings  besides,  are  apparent  only  to  the  an- 
gels, and  to  those  who  see  into  the  spiritual  sense 
of  the  Word,  wliilst  they  are  reading  the  natural 
sense. 

:23G.  It  would  be  tedious  to  show  from  the  Word, 
that  two  expressions  of  this  nature  are  used,  for  it 
would  fill  a  volume  to  quote  all  the  particular  cases 
where  such  double  expressions  occur ;  I  shall, 
however,  in  order  to  remove  all  doubt  on  this  sub- 
ject, produce  some  passages  where  the  terms  judg- 
ment and  justice,  nation  and  pepple,  joy  and  glad- 
ness, are  used  together.  .Fudgment  and  justice 
are  mentioned  together  in  these  places :  "  The 
city  was  full  of  judgment,  justice  lodged  in  it," 
Isaiah  i.  21.  "  Zion  shall  be  redeemed  with  jiulg- 
intnt,  and  her  converts  with  justice"  Isaiah  i.  '^7. 
"  Jehovah  of  hosts  shall  be  exalted  in  judgmfnt. 
and  God  that  is  holy  shall  be  sanctified  in  jus- 
tice,^^  Isaiah  v.  16.  "  He  shall  sit  upon  the  throne 
of  David,  and  his  kingdom,  to  establish  it  with 
judgment  and  with  justice,"  Isaiah  ix.  7.  '•  Jeho- 
vah shall  be  exalted,  for  He  dwelleth  on  high,  He 
iiath  filled  Zion  with  judgment  and  justice,"  Isaiah 
xxxiii.  5.  "Thus  saitli  Jehovaii,  Keep  ye  judg- 
ment, and  do  justice  ;  for  my  salvation  is  near  to 
come,  and  my  justice  to  be  revealed,"  Isaiah  Ivi.  I. 
'■  As  a  nation  that  did  justice,  and  forsook  not  the 
judgments  of  their  God;  tliey  ask  of  me  the  judg- 
ments of  justice,"  Isaiah  Iviii.  2.  •'  And  thou  shalt 
swear  Jehovah  livetli,  in  truth,  in  judgment,  and 
in  justice,"  Jerem.  iv.  2.  "  Let  him  that  glorieth 
glory  in  this,  that  Jehovah  doth  judgment  and  jus- 
tice in  the  earth,"  Jerem.  ix.  24.  "  Execute  ye 
judgment  and  justice.  Woe  unto  him  that  build- 
eth  his  house  without  justice,  and  his  chambers 
v.uhout  judgment.  Did  not  thy  father  do  judg- 
ment and  justice,  and  then  it  was  well  with  liim  ?  " 
Jerem. -xxii.  3,  13,  Id.  ''I  will  raise  unto  David 
a  righteous  Branch,  and   a  King  shall  reign,  and 


shall  execute  judgment  and  justice  in  tlie  earth.  ' 
Jerem.  xxiii.  5;  xxxiii.  1.5.  The  reason  why  jiulo-- 
ment  and  justice  are  so  often  mentioned  together, 
is,  because  judgment  is  predicated  of  truth,  and 
justice  of  good  ;  wherefore,  by  executing  judg- 
ment and  justice,  is  also  meant  to  act  from  a  prin- 
ciple of  trutii  and  good.  The  reason  why  judg- 
ment is  predicated  of  truth,  and  justice  of  good, 
is,  because  the  governnient  of  the  Lord,  in  the 
spiritual  kingdom,  is  called  judgment,  and  th;' 
government  of  the  Lord  in  the  celestial  kingdoiij 
is  called  justice  ;  concerning  which  more  may  be 
seen  in  the  treatise  O.n  Heaven  a.\d  Hell,  n. 
214,  21.5.  Because  judgment  is  predicated  of 
truth,  therefore,  in  many  places,  mention  is  made 
of  truth  and  justice,  as  in  Isaiah  xi.  5 ;  and  Psalm 
Ixxxv.  12  ;  and  in  other  places- 

237.  The  reason  why  repetitions,  as  it  were  of 
the  sime  thing,  are  used  in  the  Word,  on  account 
of  the  marriage  of  good  and  truth,  may  be  more 
clearly  seen  in  those  places  where  the  terms  na- 
tion and  people  are  used;  as  in  the  following: 
"  Ah  !  sinful  nation,  a  people  laden  with  iniquity," 
Isaiah  i.  4.  "  The  people  that  walked  in  darkness 
have  seen  a  great  light ;  —  thou  hast  multiplied 
the  nation,"  Isaiah  ix.  2,  3.  •' O  Assyrian!  the 
rod  of  mine  anger,  —  I  will  send  him  against  vt 
hypocritical  nation,  and  against  the  jxople  of  my 
wrath  will  I  give  him  a  charge,"  Isaiah  x.  5,  (i. 
"  In  that  day  there  sli-all  be  a  root  of  Jesse,  which 
shall  stand  for  an  ensign  of  the  people  ;  to  it  shalJ 
the  nations  seek,"  Isaiah  xi.  10.  '"He  who  smote 
the  people  in  wrath  with  a  continual  stroke ;  He 
that  ruled  the  nations  in  anger,"  Isaiah  xiv.  6. 
"  In  that  time  shall  the  present  be  brougiit  unto 
Jehovaii  of  hosts,  of  a  people  scattered  and  peeled 
—  a  nation  meted  out  and  trodden  under  foot," 
Isaiah  xviii.  7.  "  Therefore  shall  the  strong  peopU 
glorify  thee,  the  city  of  terrible  nations  shall  fear 
thee,"  Isaiah  xxv.  3.  "  Jehovah  will  destroy  in 
this  mountain  the  face  of  the  covering  cast  over 
all  people,  and  the  veil  that  is  spread  over  all  na- 
tions," Isaiah  xxv.  7.  '•  Come  near,  ye  nations,  to 
hear ;  and  hearken,  ye  people,"  Isaiah  xxxiv.  J . 
"  I  have  called  thee  for  a  covenant  of  the  people, 
for  a  light  of  the  7iations,"  Isaiah  xlii.  (J.  "  Let 
all  the  nations  be  gathered  together,  and  let  the 
people  bo  assembled,"  Isaiah  xliii.  9.  *'  Behold,  I 
will  lift  up  my  hand  to  the  nations,  and  set  up  my 
standard  to  the  people,"  Isaiah  xlix.  22.  The  rea- 
son why  people  and  nations  are  expressed  at  the 
same  time,  is,  because  by  nations  are  meant  those 
who  arc  in  good,  and,  in  the  opposite  sense,  those 
who  are  in  evil,  and  by  people,  those  who  are  in 
truths,  and,  in  the  opposite  sense,  those  who  are 
in  falsities.  For  this  reason  tliey  who  are  of  the 
Lord's  spiritual  kingdoiii  are  called  people,  and 
tliey  who  are  of  his  celestial  kingdom  are  called 
nations  ;  for  all  in  the  spiritual  kingdom  are  in 
truths,  and  thereby  in  wisdom,  but  all  in  the  ce- 
lestial kingdom  are  in  good,  and  thereby  in  love. 
j  238.  The  case  is  the  same  with  many  other 
I  expressions  ;  as  with  joy  and  gladness,  which  fre- 
quently occur  together,  as  may  be  seen  in  the  fol- 
[  lowing  passages;  "And  hvhokl  joy  and  gladness, 
slaying  oxen  and  killing  sheep,"  Isaiah  xxii.  1.3. 
I  "  They  shall  obtain  joy  and  gladness,  and  sorrow 
I  and  mourning  shall  flee  away,"  Isaiah  xxxv.  10  ; 
I  li.  11.  '"Joy  and  gladness  are  cut  oflT  from  the 
[  house  of  our  God,"  Joel  i.  16.  "  The  fast  of  the 
tenth  month  shall  be  to  the  house  of  Judah  jo^  and 
ir/(/(/nes.f,"  Zech.  viii.  li>.  "That  we  may  rejoice 
I  ..nd  be  glad  all  our  days,"  Psalm  xc.  14.  "  Rejoice 
yo  with  Jerusalem,  and  be  glad  with  her  —  rejoice 


WIUTIXGS    OF    EMANCEL    SWEDENBOKG. 


(u 


in  her  ;o»/,"  Isai-ili  Ivvi.  10.  '•  Rcjoire  and  bo  ^IftfL  ' 
O  (lauu-htor  of  FC.loin,"  liamont.  iv.  'i\.  "  li^t  the 
ri^^htocnis  he  fflad  ;  lot  them  rejoice  hoforo  (Jod,"  j 
Psalin  Ixviii.  3.  "Make  mo  to  hoar  /of/  and  ^lad-  j 
ness,^''  I'snhn  li.  8.  "Jo.V  and  irladness  shall  he 
found  in  Zion,  thinUsjifivinij  and  the  voice  of  mel- 
ody," Isaiah  li.  'X  "  And  thou  shult  have  Joy  and 
gladness,  and  many  sliall  rejoice  at  his  birth,"  Luke 
i.  14.  "Then  will  I  cause  to  cease  —  tiie  voice 
of  jo;/  and  the  voice  of  frladness,  tlie  voice  of  the 
bridowroom  and  the  voice  of  the  bride,"  Jorom. 
vii.  .'}4;  xvi.  J» ;  xxv.  10.  "Again  there  shall  be 
heard  in  this  place  —  the  voice  of  joy  and  the 
voice  of  frlitdness,  the  voice  of  the  bridetrroom  and 
the  voice  of  the  bride,"  .lorem.  xxxiii.  10,  11  ;  and 
in  many  other  places.  The  reason  why  mention 
is  made,  in  tlieso  passages,  both  of  joy  and  glad- 
ness, is,  because  joy  is  predicated  of  good,  and 
gladness  of  truth  ;  or  joy  of  love,  and  gladness 
of  w'sdorn  ;  for  joy  belongs  to  the  heart,  and  glad- 
ness to  the  spirit ;  or  joy  belongs  to  the  will,  and 
gladness  to  the  understanding.  That  there  is  also 
a  mar<"iage  of  the  J^ord  and  the  church  in  these 
two,  is  evident  from  tliis  circumstance,  tliat  men- 
tion is  madf  of  "the  voice  of  joy  and  the  voice 
of  gladness,  thv^  voice  of  tin;  bridogrooin  and  tiie 
voice  of  the  btide,"  Jerom.  vii.  34  ;  xvi.  9 ;  xxv. 
10  ;  xxxiii.  10,  1 1  ;  and  the  Lord  is  the  bridegroom, 
and  the  church  the  bride.  Tint  tiio  Lord  is  the 
bridegroom,  may  be  jcen,  Matt.  ix.  15;  Mark  ii. 
1!*,  '-20 ;  Luke  v.  3o  •,  ^.nd  tiiat  the  church  is  the 
bride,  may  be  seen  Apoc.  xxi.  2,  S) ;  xxii.  17; 
wherefore  John  the  i^aptist  said  of  Jesus,  "  He 
that  hath  the  bride  i^  ihe  bridegroom,"  John  iii. 
29.  —  S.  S.  84-87. 

Memorable  Relation  toncemingr  the  Word. 

239.  Because  the  divniity  and  sanctity  of  the 
Word  arc  hero  treated  of,  it  may  be  proper  to  add 
a  MEMORABLE  RELATION  io  what  has  been  already 
said.  There  was  once  sent  me  down  from  heaven 
a  small  piece  of  piper,  covered  with  Hebrew  char- 
acters, but  written  as  they  used  to  be  amongst  the 
ancients,  with  ^^■hom  those  letters,  which  are  at 
this  day  partly  linear,  were  inflected,  with  little 
bondings  upwards  ;  and  the  angels  who  were  then 
with  me  declared,  tliat  they  could  discover  entire 
and  complete  senses  by  the  very  letters,  and  that 
tiiey  discovered  them  particularly  by  the  flexures 
of  the  lines,  and  of  the  apices  of  each  letter ;  and 
they  explained  what  was  their  signification  both 
separately  and  conjointly,  telling  me  that  the  h 
which  was  added  to  tlie  names  of  Abram  and  Sa- 
rai,  signified  infinite  and  eternal.  They  also  ex- 
plained to  uie  the  moaning  of  the  Word  in  Psalm 
xxxii.  2,  by  the  letters  or  syllables  only,  and  in- 
formed me  that  their  purport,  wiien  summed  up, 
was  this :  That  tiie  Lord  is  ever  merciful  to  those 
who  do  evil.  They  informed  me  that  the  writing 
in  the  third  heaven  consisted  of  letters  inflected 
and  variously  curved,  each  of  which  contained 
some  particular  meaning ;  and  that  tiie  vowels 
there  used  were  to  express  a  sound  which  should 
correspond  with  affection.  Tiiey  added,  that,  in 
that  heaven,  they  were  not  able  to  express  the 
vowels  I  and  e,  but  instead  of  them,  y  and  eu,  and 
that  the  vowels  a,  o,  and  w,  were  in  use  amongst 
them,  because  they  give  a  full  sound  ;  also,  that 
they  did  not  express  any  consonants  rongidy.  but 
softly,  and  that  it  was  from  this  ground,  that  some 
H(>bruw  letters  are  pointed  within,  as  a  mirk  that 
their  pronunciation  should  be  soft.  Tlioy  said, 
likewise,  that  harshness  in  letters  was  in  use  in 
the  spiritual  hoav.'n,  by  reason  that  the  bfjuitual 


angels  are  principled  in  truths,  and  trntli  admit.- 
of  harshness  ;  whereas  good,  wherein  the  angels 
of  the  Lord's  celestial  kingdom,  or  of  the  third 
heaven,  are  principled,  admits  of  no  harshness. 
They  declared  further,  that  they  had  the  written 
Word  amongst  them,  composed  of  letters  inflect- 
ed with  significative  little  bondings  and  a|)ices ; 
from  whence  it  appeared  what  those  words  of  thf* 
Lord  signify,  "  One  jot  or  one  tittle  shall  in  no 
wise  pass  from  the  law,  till  all  be  fulfilled,"  Matt, 
v.  18.  And  again  :  "  It  is  easier  for  heaven  and 
earth  to  pass  away,  than  one  tittle  of  the  law  to 
fail,"  Luke  xvi.  17.  —  S.  S.  90. 

Concerninsf  heretical  Opinions  from  the  Letter 
of  the  Word. 

240.  In  many  passages  are  ap])en  ranees  of  truth, 
and  not  naked  truths.  Thus  many  things  arc  writ- 
ten according  to  the  apprehensions  of  the  merely 
natural  man,  yet  in  such  a  manner  that  the  simple 
may  understand  them  in  simplicity,  the  intcllifrent 
in  intelligence,  and  tlie  wise  in  wisdom.  Now, 
since  the  Word  is  of  such  a  nature,  the  appear- 
ances of  truth,  which  are  truths  clothed,  may  be 
taken  for  naked  truths ;  and  such  appearances, 
when  they  arc  confirmed,  become  falsities.  Hut 
this  is  done  by  those  who  believe  tliemselves  to 
be  superior  to  others  in  wisdom,  when  yet  they  are 
not  wise  ;  for  wisdom  consists  in  seeing  whether  a 
tiling  be  true  before  it  is  confirmed,  but  not  in 
confirming  whatever  one  pleases.  The  latter  is 
the  case  with  those  who  possess  a  talent  for  con- 
firmation and  are  in  the  pride  of  self-intelligence  ; 
but  the  former  with  those  who  love  truths,  and 
are  aflected  by  them  because  they  are  trullis,  and 
who  a])ply  them  to  the  purposes  of  life.  Those 
are  in  illumination  from  the  Lord,  and  see  tratiis 
by  the  light  of  truth ;  but  the  others  are  in  illumi- 
nation from  thfnnselves,  and  see  falsities  in  th(^ 
liglit  of  falsities. 

241.  All  the  heresies  which  ever  did,  or  do  still, 
exist  in  Christendom,  have  sprung  from  this  cir- 
cumstance, that  men  have  taken  appearances  of 
truth  for  genuine  truths,  and  as  such  have  con- 
firmed them.  Heresies  themselves  do  not  occa- 
sion man's  condemnation  ;  but  an  evil  life,  together 
with  confirmations  of  the  falsities  contained  in  any 
heresy,  by  misapplication  of  the  Word,  and  by 
reasonings  that  originate  in  the  natural  man,  are 
what  condemn  him.  For  every  one  by  birth  is  in- 
troduced into  the  religion  of  his  country,  or  of 
his  parents,  is  initiated  into  it  from  his  earliest 
years,  and  afterwards  continues  in  the  same  per- 
suasion, nor  is  it  in  his  power  to  extricate  himself 
from  its  falsities,  being  prevented  by  his  engage- 
ments in  the  world ;  but  to  live  in  evil,  and  to  con- 
firm falsities  so  as  to  destroy  genuine  truths,  this 
it  is  which  causes  condemnation.  For  he  who 
simply  abides  in  the  religion  of  his  country,  who 
believes  in  (lod,  and  (in  case  he  be  of  the  Chris- 
tian Church)  believes  in  the  Lord,  esteems  the 
Word  to  be  holy,  and  lives  according  to  the  com- 
mandments of  the  Decalogue,  from  a  religious 
motive;  such  a  one  docs  not  bind  himself  to  the 
falsities  of  the  religion  he  professes.  When,  there- 
fore, truths  are  proposed  to  him,  and  he  perceive; 
them  according  to  the  measure  of  light  which  he 
has  attained,  ho  has  a  capacity  to  embrace  them, 
and  liius  1  be  extricated  from  falsities.  But  it  is 
not  so  with  him  who  has  confirmed  the  falsities 
of  his  religion:  these,  wlieii  confirmed,  are  made 
permanent,  and  cannot  be  extirpated  ;  for  when  a 
man  has  confirmed  himself  in  what  is  false,  he  is 
as  if  he  had  sworn  to  maintain  it ;  especially  if 


68 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


self-lovo,  or  the  pride  of  his  own  understanding,  i  out  the  man,  he  placed  at  the  east  end  of  the  gar- 


be  engaged  in  its  favor. 

242.  I  have  conversed,  in  the  spiritual  world, 
with  some  who  lived  many  ages  ago,  and  had  con- 
firmed themselves  in  the  falsities  of  their  particu- 
.lar  religious  persuasions  ;  and  I  found  that  they 
still  continued  rooted  in  the  same.  I  have  like- 
wise conversed,  in  that  world,  with  others,  who 
liad  been  of  the  same  religious  persuasion,  and 
had  entertained  the  same  notions  witli  the  former, 
but  yet  had  not  confirmed  their  falsities  in  them- 
selves ;  and  I  found  that,  when  they  were  instruct- 
ed by  the  angels,  they  rejected  falsities,  and  re- 
ceived truths  :  the  consequence  was,  tliat  the  latter 
were  saved,  but  the  former  were  not.  Every  man, 
after  death,  is  instructed  by  angels,  and  they  are 
received  into  heaven  who  discern  truths,  and 
thence  falsities  ;  for  opportunity  is  given  to  every 
man  after  death  to  discern  truths  spiritually,  but 
they  only  have  the  capacity  of  doing  this,  who 
have  not  confirmed  themselves  in  falsities ;  for 
they  who  have  so  confirmed  themselves  are  not 
willing  to  see  truths,  and,  in  case  they  do  see 
them,  they  turn  their  backs  upon  them,  and  then 
either  ridicule  or  falsify  them.  —  S.  S.  Ul-93. 

248.  There  are  some  things  which  appear  like 
contradictions,  when  nevertheless  there  is  not  a 
single  contradiction  in  the  Word,  if- it  be  viewed 
in  its  own  spiritual  light.  —  S.  S.  51. 

244.  That  it  is  hurtful  to  confirm  the  appear- 
ances of  truth  tliat  occur  in  the  Word,  so  as  to 
destroy  the  genuine  truth  which  lies  within,  may 
be  evident  from  this  consideration  :  All  and  every 
j)art  of  the  literal  sense  of  the  Word  has  commu- 
nication with,  and  opens  heaven,  according  to  what 
(Was  said  above.  When,  therefore,  man  applies 
rtJiat  sense  to  the  confirmation  of  worldly  loves, 

which  are  contrary  to  heavenly  loves,  then  the  in- 
•terual  of  the  Word  is  rendered  false,  [that  is,  a 
false  meaning  is  introduced  into  the  words ;] 
wherefore,  when  the  external,  which  is  the  lit- 
•  eral  sense,  whoso  internal  is  false,  has  communi- 
cation with  heaven,  then  heaven  is  closed,  for  the 
angels,  who  are  in  the  internal  sense  of  the  Word, 
reject  it.  Hence  it  appears,  that  a  false  internal, 
or  falsified  truth,  prevents  comnmnication  with 
.lieaven,  and  closes  it  up.  This  is  the  reason 
■why  it  is  hurtful  to  confirm  any  false,  heretical 
opinions.  —  S.  S.  9(j. 

The  Literal  Sense  of  tlie  Word  a  Guard  to  the 
Truths  concealed  in  it. 

245.  It  is  moreover  to  be  observed,  tliat  the  lit- 
eral sense  of  the  Word  is  a  guard  to  the  genuine 
truths  concealed  in  it ;  and  it  operates  as  a  guard 
Llius,  that  the  literal  sense  can  bo  turned  in  every 
direction,  and  be  explained  according  to  the  read- 
er's apprehension,  without  its  internal  being  hurt 
and  violated ;  for  no  hurt  ensues  from  the  literal 
sense  being  understood  differently  by  different 
persons ;  but  the  danger  is,  if  the  divine  truths, 
which  lie  concealed  within,  should  be  perverted. 
From  this  the  Word  suffers  violence ;  to  prevent 
wJiich  the  literal  sense  is  its  guard  ;  and  it  oper- 
ates as  such  a  guard  with  those  who  are  in  flilsities 
from  a  principle  of  religion,  and  yet  do  not  con- 
firm them.  From  these  persons  the  Word  suffers 
no  violence.  The  literal  sense  of  the  Word  act- 
jnor  as  a  guard,  is  signified  in  the  Word  by  the 
ch'erubs,  and  is  also  described  by  them.  This 
guard  is  signified  by  the  cherubs,  which,  after  the 
expulsion  of  Adam  and  his  wife  from  the  garden 
of  Eden,  were  placed  iU  the  entrance  ;  of  which 


den  of  Eden,  cherubs,  and  a  flaming  sword,  which 
turned  this  way  and  that,  to  keep  the  way  of  the 
tree  of  life.  Gen.  iii.  23,  24.  By  cherubs  is  signi- 
fied defence  ;  by  the  way  of  the  tree  of  life  is  sig- 
nified admission  to  the  Lord,  which  men  have  by 
means  of  the  truths  contained  in  the  Word  ;  di- 
vine truth  in  its  ultimates  is  represented  by  the 
flaming  sword,  which  turned  every  way,  which  is 
like  the  Word  in  its  literal  sense,  thus  capable  of 
being  so  turned.  —  .S'.  S.  97. 

The  Literal  Sense  of  the  Word  more  power- 
ful than  its  Spiritual  Sense,  and  accommo- 
dated to  31  an. 

240.  The  nature  and  quality  of  the  power  of 
persuading  and  confirming  any  heresy  whatsoever 
from  tlio  Word,  is  well  known  in  the  Christian 
world,  from  so  many  heresies  prevailing  therein, 
every  oneof  wliich  is  confirmed,  and  thereby  made 
persuasive,  from  the  literal  sense  of  the  Word : 
the  reason  is,  because  the  literal  sense  of  the 
Word  is  accommodated  to  the  apprehension  of  the 
simple,  and  therefore  consists  for  the  most  part  of 
appearances  of  truth,  and  appearances  of  trutli  are 
of  such  a  nature,  tliat  they  may  be  drawn  to  confirm 
whatever  is  assumed  for  a  principle  of  religion,  and 
thence  of  doctrine,  consequently  what  is.  false  ; 
wherefore  they  who  place  genuine  truth  itself  in 
the  literal  sense  only  of  the  Word,  may  fall  into 
many  mistakes  if  they  are  not  in  illustration  from 
the  Lord,  and  in  that  illustration  form  for  themselves 
a  doctrine,  which  may  serve  for  a  lantern  to  guide 
them  :  in  the  literal  sense  of  the  Word  there  arc 
both  naked  truths  and  truths  clothed,  the  latter  of 
which  are  appearances  of  truth,  and  appearances 
cannot  otherwise  be  understood,  than  from  those 
passages  where  naked  truths  are  extant,  from  which 
doctrine  may  be  formed  by  a  person  in  illustration 
from  the  Lord,  and  the  rest  explained  according 
thereto ;  hence  it  is,  that  they  who  read  the  Word 
without  doctrine,  are  carried  away  into  manifold 
errors.  The  reason  why  the  Word  was  thus  writ- 
ten, is,  in  order  that  the  conjunction  of  heaven  with 
men  might  be  thereby  effected,  and  the  ground  of 
this  conjunction  is,  that  every  expression  therein, 
and  in  some  passages  every  letter,  contains  a 
spiritual  sense,  in  which  the  angels  are  ;  wherefore 
when  man  perceives  the  Word  according  to  the 
appearances  of  truth  therein,  the  angels  who  are 
about  man  understand  it  spiritually ;  thus  the 
spiritual  principle  of  heaven  is  conjoined  with  the 
natural  principle  of  the  world  as  to  such  things  as 
conduce  to  man's  life  after  death  :  if  the  Word  had 
been  written  otherwise,  no  conjunction  of  heaven 
\\itii  man  could  liave  been  thereby  eifected.  And 
•whereas  the  Word  in  the  letter  is  such,  therefore 
it  is  as  it  were  a  prop  or  support  for  heaven  to  rest 
on,  for  all  the  wisdom  of  the  angels  of  heaven,  as 
to  things  appertaining  to  the  church,  terminates  in 
the  literal  sense  of  the  Word,  as  in  its  basis,  where- 
fore the  Word  in  the  letter  may  be  called  the  stay 
or  support  of  ligaven ;  hence  the  literal  sense  of 
the  Word  is  most  holy,  yea,  it  is  even  more  pow- 
erful than  its  spiritual  sense,  which  has  been  made 
known  to  me  from  much  experience  in  the  spiritual 
workl  ;  for  whilst  spirits  bring  forward  any  part  of 
the  Word  according  to  the  sense  of  the  letter,  they 
immediately  excite  some  heavenly  society  to  con- 
junction with  them  ;  from  these  considerations  it 
may  appear,  that  every  thing  appertaining  to  the 
doctrine  of  the  church  must  be  confirmed  from  the 
literal  sense  of  the  Word,  in  order  that  there  may 


It  was  written,  that.  When  Jehovah  God  had  driven  1  be  any  sanctity  and   power  therein;  and  indeed 


WiilTINGS    OF    EMANUEL    SWEDENBOKG. 


69 


from  those  books  of  the  Word  which  contain  tlic 
spiritual  sense.  From  lionco  also  it  is  evident, 
how  danjjerous  it  is  to  falsify  tlio  Word  even  to 
the  destruction  of  the  divine  truth,  which  is  in  the 
spiritual  sense  thereof,  for  thereby  heaven  is  shut 
against  man.  —  ^.  £.  810. 

The  Word  of  the  Old  Testament. 

247.  That  the  Word  of  the  Old  Testament  con- 
tains the  arcana  of  heaven,  and  that  all  its  con- 
tents, to  every  particular,  regard  the  Lord,  his 
heaven,  the  church,  faith,  and  the  things  relating 
to  taitli,  no  man  can  conceive  wiio  views  it  from 
the  letter  alone.  For  the  letter,  or  literal  sense, 
suggests  only  such  things  as  respect  the  externals 
of  the  Jewish  church  ;  when,  nevertheless,  it  every 
where  contains  internal  things,  which  do  not  in 
the  least  a})pear  in  those  externals,  except  in  a 
very  few  cases,  where  the  Lord  revealed  and  un- 
folded them  to  the  apostles  :  as  that  sacrifices  arc 
signiticative  of  the  Lord  ;  that  the  land  of  Ca- 
naan and  Jerusalem  are  significative  of  heaven, 
on  which  account  they  are  called  the  heavenly 
Canaan  and  Jerusalem  ;  and  that  i'aradise  luis  a 
like  signification. 

248.  But  that  all  and  every  part  of  its  contents, 
even  to  the  most  minute,  not  excepting  the  smallest 
jot  and  tittle,  signify  and  involve  spiritual  and 
celestial  things,  is  a  truth  of  which  to  tliis  day  the 
Christian  world  is  profoundly  ignorant ;  in  conse- 
qu<.r.:e  of  which,  little  attention  is  paid  to  the  Old 
Testament.  This  truth,  however,  might  appear 
plainly  trom  tiiis  single  circumstance:  that  the 
Word,  being  of  the  Lord  and  from  the  Lord,  could 
not  possibly  iiave  any  existence  unless  it  contained, 
interiorly,  such  things  as  relate  to  heaven,  to  the 
church,  and  to  faith.  For  if  tiiis  be  denied,  how 
can  it  be  called  the  Word  of  the  Lord,  or  be  said 
to  have  any  life  in  it  ?  For  whence  is  its  life,  but 
from  those  things  which  possess  life  ?  that  is,  ex- 
cept from  hence,  that  all  things  in  it,  both  in  general 
and  in  particular,  have  relation  to  the  Lord,  who 
is  real  and  essential  Life  itself.''  Wherefore,  M'hat- 
soever  does  not  interiorly  regard  Him,  does  not 
live  ;  nay,  whatsoever  expression  in  the  Word  does 
not  involve  Him,  or  in  its  measure  relate  to  Him, 
is  not  divine.  —  ^i.  C.  1,  2. 

Necessity  for    the    Word   at  the   time   it  was 
given. 

249.  In  the  internal  sense  of  the  Word,  the 
Lord's  whole  life  is  described,  such  as  it  was  about 
to  be  in  the  world,  even  as  to  perceptions  and 
thoughts,  for  these  things  were  foreseen  and  pro- 
vided, as  being  from  the  Divine,  for  this  reason 
also,  tiiat  they  might  be  exhibited  as  present  to  the 
angels  at  that  time,  who  perceive  the  Word  ac- 
cording to  the  internal  sense,  and  that  thus  the 
Lord  might  be  presented  before  them,  and  at  tlie 
same  time  how  he  successively  put  oft"  the  human, 
and  put  on  the  Divine.  Unless  these  things  had 
been  exhibited  as  present  to  the  angels  by  the 
Word,  and  also  by  all  the  rites  in  the  Jewish  Church, 
the  Lord  wouUl  have  been  obliged  to  come  into 
the  world  immediitely  after  the  decline  of  the  most 
ancient  church,  which  is  called  Man,  or  Adam,  for 
the  prophetical  (declaration)  concerning  the  Lord's 
coming  was  then  immediately,  Gen.  iii.  15 ;  and 
what  is  more,  tlie  human  race  which  existed  at  that 
time,  could  not  have  been  saved.  —  .i.  C.  2523. 

Which  are  the  Books  of  the  Word. 

250.  The  books  of  the  Word  are  all  those  which 
have  an  internal  sense ;  but  they  which  have  not, 


are  not  the  Word.  The  books  of  the  Word  in  the 
Old  Testament  are,  the  five  bofics  of  Moses,  the 
book  of  Joshua,  the  book  of  Judges,  the  two  books 
of  Sanniel,  tlie  two  books  of  the  Kings,  the  Psalms  of 
David  ;  the  Prophets,  Isaiah,  Jeremiah,  the  Lamen- 
tations, Ezekiel,  Daniel,  Hosea,  Joel,  Amos,  Oba- 
diah,  Jonah,  Micha,  Nalmni,  llabakkuk,  Zephaniah, 
Haggai,  Zechariah,  Malachi  ;  and  in  the  New 
Testament,  the  four  Evangelists,  Matthew,  Mark, 
Luke,  John;  and  the  Apocalypse. — .z^.  C.  10,325. 

Character  ol'  tlie  Apostolic  Writings. 

251.  With  regard  to  the  writings  of  St.  Paul, 
and  the  other  apostles,  I  have  not  given  them  a 
place  in  my  .Irciuvt  C<v.lcslia,  because  they  are 
dogmatic  writings  merely,  and  not  written  in  the 
stylo  of  the  ff'ord,  as  are  those  of  the  Prophets,  of 
David,  of  the  Evangelists,  and  Revelation  of  St. 
John.  The  style  of  the  Word  consists  throughout 
in  correspondences,  and  thence  effects  an  immediate 
communication  with  heaven  ;  but  the  style  of  these 
dogmatic  writings  is  quite  different,  having,  indeed, 
communication  with  heaven,  but  only  mediate  dr 
indirectly.  The  reason  why  the  apostles  wrote  in 
tills  style,  was,  that  the  New  Christian  Church  was 
tlien  to  begin  through  them  ;  consequently,  the 
same  style  as  is  used  in  the  Word  would  not  have 
been  proper  for  such  doctrinal  tenets,  which  re- 
quired plain  and  simple  language,  suited  to  tin* 
capacities  of  all  readers.  Nevertheless,  the  writ- 
ings of  the  apostles  are  very  good  books  for  the 
church,  inasmuch  as  they  insist  on  the  doctrine  of 
charity  and  faith  thence  derived  as  strongly  as  the 
Lord  Himself  hath  done  in  the  Gospels,  and  in  the 
Revelation  of  St.  John,  as  will  appear  evidently 
to  any  one  who  studies  these  writings  with  atten- 
tion . —  Letter  to  Dr.  Beyer. 

Previous  to  the  Word  which  the  W'orld  now 
possesses,  there  existed  a  Word  which  is 
lost. 

252.  That  the  Word  amongst  the  ancients  was 
written  by  mere  correspondences,  but  that  it  was 
lost,  has  been  related  to  me  by  the  angels  of 
heaven ;  and  they  said  that  that  Word  was  still 
preserved  amongst  theiu,  and  used  in  heaven,  by 
those  ancients  among  whom  that  Word  existed 
when  they  were  in  the  world.  Those  ancients 
amongst  whom  that  Word  is  still  in  use  in  heaven, 
were  in  part  natives  of  the  land  of  Canaan  and  its 
confines,  as  of  Syria,  Mesopotamia,  Arabia,  Chal- 
dea,  Assyria,  Egypt,  Zidon,  Tyre,  and  Nineveh  ; 
the  inhabitants  of  all  which  kingdoms  were  initi- 
ated into  representative  worshi]),  and  consequently 
were  skilled  in  the  science  of  correspondence^. 
The  wisdom  of  those  times  was  derived  from  that 
science,  and  thereby  they  enjoyed  interior  percep- 
tion and  communication  with  the  heavens  :  they 
also  who  were  internally  acquainted  with  the  cor- 
respondences of  that  Word,  were  called  wise  men 
and  intelligent,  and,  in  succeeding  ages,  diviners 
and  magi.  But,  inasmuch  as  that  Word  was  full 
of  such  correspondences  as  were  remotely  signifi- 
cative of  celestial  and  spiritual  things,  in  conse- 
quence whereof  it  began  to  be  generally  falsified; 
then,  by  the  divine  providence  of  the  Lord,  in  pro- 
cess of  time  it  was  removed,  and  at  last  was  lost, 
and  another  Word,  written  by  correspondences  less 
remote,  was  given,  which  was  the  Word  published 
by  the  prophets  amongst  the  children  of  Israel. 
Yet  in  this  Word  are  retained  several  names  of 
places  which  were  in  the  land  of  Canaan,  and  in 
the  neighboring  kingdoms  of  Asia,  by  which  are 
signified  things  similar  to  what  were  in  tlie  ancient 


70 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


Word.  It  was  on  this  account  that  Abraham  was 
conimunded  to  go  into  that  land,  and  that  liis  pos- 
terity, out  of  the  loins  of  Jacob,  were  introduced 
into  it. 

253.  Tiiat  the  ancients  had  a  Word,  is  evident 
from  the  writings  of  Mos(;s,  who  mentions   it,  and 
;viso  gives  quotations  from   it.  Numb.  xxi.  14,   1.5, 
27-;30  ;  and  that  tlie  historical  parts  of  that  Word 
were  called  the  jyars  of  Jehovah,  and  the  prophetical 
})arts,  Eiiuncialions.      From    tlic    historical    parts 
of  that  Word    Moses    has    given   this  quotation : 
"  Wherefore  it  is  said  in  the  book  of  the  Wars  of 
Jehovah,  what  He  did   in  the  Red  Sea,  and  in  the 
brooks  of  Arnon,  and   at  the  stream  of  the  brooks 
that  gocth  down   to  the  dwelling  of  Ar,  and  lieth 
jpon  the  border  of  Moab,"  Numb.  xxi.  14,  15.     By 
:hc  wars  of  Jehovah,  mentioned  in  that  Word,  as 
m  ours,   the  Lord's   combats   with   the   hells    are 
meant  imd  described,  and  his  victories  over  them, 
when  He  should  come  into  the  world:  the  same 
"ombats  are   also  meant  and  described   in   many 
passages  in  the  historical  part  of  our  Word,  as  in 
tlie  wars  of  Joshua  with  the  inhabitants  of  the  land 
of  Canaan,  and  in  the  wars  of  the  judges   and  of 
the  kings  of  Israel.     From  the  prophetical  parts 
of  that  Word   Moses   has    given   this    quotation : 
•'  Wherefore  say  the  enunciators.  Come  unto  Hesh- 
bon  •,  let  the  city  of  Sihon  be  built  and   prepared  ; 
for  there  is  a  fire  gone  out  of  Heshbon,  a  flame  from 
the  city  of  Sihon  ;  it  hath  consumed  Ar  of  Moab, 
and  the  lords  of  the  high  places  of  x\rnon.     Woe 
to  thee,   Moab  !    thou   art   undone,   O  people  of 
Chemosh  !     He  hath  given  his  sons  that  escaped, 
and  his  daughters,  into  captivity  unto  Sihon,  king 
of  the  Amorites  ;  we  have  shot  at  them.     Heshbon 
is   perished  even  unto  Dibon,   and  we  have  laid 
iheui  waste  even  unto  Nophah,   which  reacheth 
unto  Medebah,"  Numb.  xxi.  27-30.     The  transla- 
tors render  it,  they  that  speak  in  proverbs,  but  they 
are    more   properly  called  enunciators,  and   their 
(Compositions  prophetical  enunciations,  as  may  ap- 
pear from  the  signification  of  the  word  moshalim 
in  tiie  Hebrew  tongue,  which  not  only  means  prov- 
erbs,   but    also   prophetical    enunciations  ;    as    in 
Numb,  xxiii.  7,  18  ;  xxiv.  3,  15 :  it  is  there  said, 
that  Balaam   uttered  his  enunciation,  which  was 
also  a  prophecy  concerning  the  Lord ;  his  enun- 
ciation is  called  moshal  in  the  singular  nuniber:  it 
may  be  further  observed,  that  the  passages  thence 
quoted  by  Moses,  are  not  proverbs,  but  prophecies. 
That  that  Word,  like  ours,  was  divinely  inspired, 
is  plain  from  a  passage  in  Jeremiah,  where  nearly 
the  same  expressions  occur :  "  A  fire  shall  come 
forth  out  of  Heshbon,  and  a  flame  from  the  midst 
of  Sihon,  and  shall  devour  the  corner  of  Moab,  and 
tlie  crown  of  the  head  of  the  sons  of  Shaon.     Woe 
be  unto  thee,  C)  Moab  !  the  people  of  Chemosh 
perisheth  ;  for  thy  sons  are  taken  captive  and  thy 
daughters  captive,"  xlviii.  45,  4(5.     Besides  these, 
mention  is  also  made  of  a  prophetical  book  of  the 
ancient  Word,  called  ttie  book  of  Jasher,   or  the 
book  of  the  Upright,  by  David  and  by  Joshua ;  by 
David  in  the  following  passage  :  "  David  lamented 
—  over  Saul   and  over   Jonathan ;    also  he    bade 
lliem  teach  the  children  of  Judahthe  bow:  behold 
ft  is  written  in  the  book  of  Jasher,"  2  Sam.  i.  17,  18 ; 
and  by  Joshua  in  this  passage  :  "  Joshua  said,  Sun, 
stand  thou  still   upon  Gibeon,  and  thou,  moon,  in 
the   valley  of  Ajalon ;  is  not  this  written  in  the 
bwk  of  Jasher  "P^  Josh.  x.  12,  13.      Moreover,  it 
lias  been  told  me  that  the  seven  first  chapters  of 
Genesis   are   extant   in  that   ancient   Word,  and 
that  not  the  least  word  is  wanting.  —  S.  S.  102, 
1C3. 


By  Means  of  the  Word,  Lijjht  is  communicated 
to  Nations  out  of  the  Church. 

2.54.  There  is  no  possibility  of  conjunction  with 
heaven,  unless  there  be,  in  some  part  or  other  of 
the  earth,  a  (;hurch  which  is  in  possession  of  the 
Word,  and  is  thus  acquainted  with  the  Lord  ;  for 
the  Lord  is  the  God  of  heaven  and  earth,  and  with- 
out Him  there  is  no  salvation.  It  is  enough  that 
there  be  a  church  which  is  in  possession  of  the 
Word,  although  it  may  consist  of  very  few  persons 
in  respect  to  the  whole  race  of  mankind  ;  for  still, 
by  means  of  the  Word  so  possessed,  the  Lord  is 
present  in  every  country  on  the  face  of  the  earth, 
inasnnich  as  by  that  means  heaven  is  in  conjunction 
with  mankind. 

255.  But  in  what  manner  the  presence  and  con- 
junction of  the  Lord  and  of  heaven  is  effected  in 
all  countries  by  metins  of  the  Word,  shall  now  he 
shown.  The  universal  heaven  is,  in  the  Lord's 
sight,  as  a  single  man  ;  and  so  also  is  the  church 
on  earth :  that  they  have,  moreover,  the  actual  ap- 
pearance of  a  man,  may  be  seen  in  the  treatise 
concerning  Heaven  and  Hell.  In  this  man,  the 
church,  where  the  Word  is  read,  and  where  the 
Lord  is  thereby  known,  is  as  the  heart  and  as  the 
lun^s  ;  the  celestial  kingdom  as  the  heart,  and  the 
spiritual  kingdom  as  the  lungs.  Now,  as  from 
these  two  fountains  of  life  in  the  human  body,  all 
tlie  other  members,  viscera,  and  organs,  subsist 
and  live,  so  also  do  all  those  people,  in  every  part 
of  the  earth,  who  have  any  religion,  who  v/orship 
one  God,  lead  good  lives,  and  thus  make  a  part  of 
this  man,  subsist  and  live  from  the  conjunction  of 
the  Lord  and  heaven  with  the  church  by  means 
of  the  Word  ;  resembling  in  this  respect  the  mem- 
bers and  viscera  without  the  thorax,  wherein  the 
heart  and  lungs  are  contained.  For  the  Word  in 
the  church,  although  it  may  consist  of  bnt  few 
persons,  is  life  to  all  the  rest  from  the  Lord  through 
the  heavens  ;  just  as  the  members  and  viscera  of 
the  whole  body  receive  life  from  the  heart  and  the 
lungs.  The  communication  also  is  similar ;  which 
is  the  reason  why  those  Christians  among  whoia 
the  Word  is  read,  constitute  the  breast  of  the  fore- 
mentioned  man,  —  they  are  also  in  the  middle  or 
centre  of  all  the  rest ;  next  to  them  are  the  Roman 
Catholics  ;  beyond  these  are  the  Mahometans,  who 
acknowledge  the  Lord  as  a  very  great  prophet,  and 
as  a  son  of  God ;  after  these  come  the  Africans ; 
and  the  last  circumference  is  occupied  by  the 
people  and  nations  in  Asia  and  the  Indies.  For  all 
who  are  in  that  man,  look  towards  the  centre,  where 
the  Christians  are  situated. 

256.  In  the  centre,  where  the  Christians  are 
situated,  who  are  in  possession  of  the  Word,  is 
the  greatest  light ;  for  light  in  the  heavens  is  Di- 
vine Truth,  proceeding  from  the  Lord  as  the  sun 
there  ;  and  inasmuch  as  the  Word  is  Divijie  Truth, 
the  greatest  light  is  with  those  who  are  in  posses- 
sion of  the  Word.  Light  thence,  as  from  it-*  centre, 
spreads  itself  around  thronsrli  f.ll  the  circumfer- 
ences, quite  to  the  extremities:  l.ence  the  illumi- 
nation of  the  nations  and  people  without  the  church 
is  also  through  the  Word.  —  S.  S.  104-106. 

257.  The  same  may  also  be  illustrated  by  this 
experience.  There  were  certain  African  spirits 
from  Abyssinia  with  me,  whose  ears,  on  a  certain 
occasion,  were  opened,  that  they  might  hear  singing 
in  a  church  of  the  world,  from  the  Psalms  of 
David ;  by  which  they  were  affected  with  such  de- 

1  light,  that  they  joined  in  the  singing :  after  that, 

however,  their  ears  were  closed,  so  that  they  could 

!  not  hear    any  thing  thence ;  but  they  were  then 

:  affected  with  a  greater  degree  of  delight,  because 


WRITINOS    OF    EMANUKL    SWEDEXBOIJG. 


71 


it  wat  spiritual,  and  we  e  at  the  same  time  filled 
witli  iiitolli<rfMicc  ;  for  that  ps-alm  treated  of  the 
[jord,  and  c-oiiceniinfj  redemption.  The  reason  of 
mich  an  increa-;i'  of  didii^ht  wa-;,  tint  there  wms  then 
oranted  them  a  communication  with  that  society 
in  heaven,  which  was  in  conjunction  with  those 
who  were  sin<rin(r  that  ])salm  in  the  world.  From 
this  and  much  other  experience,  it  was  made  clear 
to  nie,  that  communication  with  the  universal 
heaven  is  irranted  throu<i;h  the  Word.  For  wiiich 
reason,  hy  the  divine  ])rovidence  of  the  Lord,  the 
kinjfdoms  of  Furope,  and  especially  those  in  which 
the  Word  is  read,  have  a  universal  intercourse 
with  the  nations  without  the  pale  of  the  churcli. — 
.S.  S.  108. 

•^58.  From  these  circumstances  it  may  evidently 
appear  that  the  Word,  which  i-^  read  in  the  Prt>t- 
ostant  Church,  enlijjhtens  all  nations  and  people 
by  spiritual  communication  ;  and  further,  that  it  is 
provided  by  the  Lord,  that  there  siinuld  always  be 
a  churcli  on  earth,  where  the  Word  is  read,  and 
where  the  Lord  in  conscciuence  is  known:  when 
therefore  the  Word  was  almost  totally  rejected 
by  the  Romish  Church,  through  the  divine  provi- 
dence of  the  Lord  the  Reformation  took  place, 
:ind  the  Word  was  again  received.  It  was  also 
jirovided  that  the  Word  should  be  accounted  holy 
bv  :m  eminent  nation  among  the  Papists.  —  5.  .S^. 
!"10. 

25!).  It  has  been  given  me  to  know,  by  much  ex- 
perience, that  man  has  communication  with  heaven 
by  means  of  the  Word.  Whilst  reading  the  Word, 
from  the  first  chapter  of  Isaiah  to  the  last  of  Mala- 
chi,  with  the  Psalms  of  David,  and  keeping  my 
thought  fixed  on  the  spiritual  sense  of  each  pas- 
sage, it  was  given  nie  to  perceive  clearly,  that 
every  verse  conmiunicates  with  some  particular 
society  in  heaven,  and  thus  that  the  whole  Word 
communicates  with  the  universal  heaven.  —  S.  S. 
113. 

Restoration  of  the  Spiritual  Seuse  of  the 
Word. 

t2G0.  It  having  been  foretold,  that  at  the  end  of 
the  present  church,  also,  darkness  would  arise,  in 
<;onscquence   of    its    members    not    knowing    and 
acknowledging  the  Lord  as  the  God  of  heaven  and 
earth,  and  separating  faith  from  charity  ;  therefore, 
lest  the  genuine  understanding  of  the  Word,  and 
consequently   the   cliurch,    should    perish,    it   has 
pleased  the  Lord  now  to  reveal  the  spiritual  sense 
of  the  JVord,  and  to  show  that  the  Word   in  that 
sense,  and  from  this  in  the  natural  sense,  treats  of 
the  Lord  and   the  churcii,  and  of  tliem  only  ;  with 
many  other  discoveries,  by  which  the  light  of  truth 
derived   from  the  Word,  that   was  well   nigh  ex- 
tinguisiied,  may  be  restored.     That  the  light  of 
truth  would  be  almost  Avholly  extinguished  at  the 
■end  of  the  present  church,  is  foretold  in  many  pas- 
sages of  the  Apocalypse,  and   is  also  meant   by 
tliese  words  of  the  Lord :  "  Immediately  after  the 
tribulation  of  those  days  shall  the  sun  be  darkened, 
and  the  moon  shall  not  give  her  light,  and  the  stars 
shall    fall    from    heaven,   and    the    powers   of  the 
heavens  shall   be  shaken ;  and  then  —  they  shall 
see  the  Son  of  Man  coming  in  the  clouds  of  heaven 
•w\\h  power  and   great  glory,"  Matt.  xxiv.  ^i),  .'W. 
By  the  sun,  is  there  meant  the  Lord  in  respect  to 
iove  ;  by  the  tnoon,  the  Lord   as   to  faith ;  by  the 
tjtars,  the  Ix)rd  as  to  the  knowledges  of  good  and 
truth  ;  by  the  Son  of  Man,  the  Lord  as  to  the  Word ; 
by  clouds,  the  litera.  sense  of  the  Word  ;  by  glory, 
it.-,  spiritual  sense,  ai.  1  its  transparence  through  the 
lileral  sense.  —  S.  &  112. 


How  it  is  without  the  Word,  with  the  Light  of 
Ite»»)On  alone. 

2(il.  Tliero  arc  per.-ons  who  insist,  and  confirm 
tluMnselves  in  the  opinion,  that  man.  without  the 
Word,  might  know  the  (existence  of  a  (iod,  and 
likewise  of  heaven  and  hell,  with  other  points 
which  the  Word  tcaclies,  and  who  by  that  means 
derogate  from  the  authority  and  holiness  of  the 
Word,  if  not  with  their  mouth,  yet  in  their  heart ; 
and  it  would  not  he  proper  to  reason  with  such 
persons  fro:n  the  Won!,  but  from  the  natural  light 
of  reason;  for  they  do  not  believe  the  Word,  but 
themselves.  Inquire  then  of  the  light  of  reason, 
and  you  will  find  that  there  are  two  faculties  of 
life  in  man,  called  understanding  and  will,  and  that 
the  understanding  is  subject  to  the  will,  and  not 
the  will  to  the  underst\n(ling;  for  the  understanding 
only  teaches  and  points  out  the  way.  Inquire 
further,  and  you  will  find  that  the  will  of  man  is 
his  proprinm,  or  selfhood  :  that  this,  considered  in 
itself,  is  evil :  and  tliat  in  conso(iueiicc  of  this  his 
understanding  is  full  of  false  apprehensions.  When 
you  have  made  these  discoveries,  you  will  see, 
tliat  man  of  himself  is  not  willing  to  understand 
any  thing  but  what  comes  from  the  propriiim  or 
selfhood  of  his  will,  nor  would  be  able,  unless  there 
were  some  other  source  of  knowledge.  Man,  from 
the  propriiiin  of  his  will,  is  not  desirous  of  under- 
standing any  thing  but  what  regards  himself  un  1 
the  world.  Every  thing  of  a  higher  nature  is  in 
darkness  to  him.  When  he  saw  the  sun,  the  moon, 
and  the  stars,  if  by  chance  he  should  reflect  on  their 
origin,  he  would  not  be  able  to  refer  them  to  any 
other  creative  power  than  their  own  ;  for  could  h  • 
proceed  further  than  many  very  learned  men  in  the 
world  have  done,  M'ho,  although  they  were  informed 
by  the  Word  that  God  created  all  things,  have  yet 
ascribed  creation  to  nature  ?  What  then  would 
have  been  their  sentiments  in  case  they  had  re- 
ceived no  information  from  the  Word  ?  Is  it 
credible,  that  the  ancient  philosophers,  as  Aris- 
totle, Cicero,  Seneca,  and  others,  who  have  written 
about  God  and  the  immortality  of  the  soul,  re- 
ceived their  first  information  on  those  subjects  froiu 
their  own  understanding  ?  No,  surely,  but  from 
others,  to  whom  the  information  was  successively 
handed  down  from  those  who  had  it  originally  frc  m 
the  Word.  In  like  manner,  the  writers  on  natural 
religion  do  not  derive  their  knowledge  on  the  sub- 
ject from  themselves,  but  only  confirm,  by  rational 
deductions,  the  truths  they  have  learned  from  the 
church,  which  is  in  possession  of  the  Word  ;  and 
it  is  possible  there  may  be  some  amongst  them  who 
confirm  such  truths,  and  yet  do  not  believe  them. 

2{j2.  It  has  been  permitted  me  to  see  people, 
born  in  remote  islands,  who  were  possessed  oi' 
rationality  so  far  as  relates  to  civil  concerns,  and 
yet   had    no   knowledge   at   all   concerning  God. 
Such  persons,  in  the  spiritual  world,  have  the  ap 
pearance  of  apes  ;  but  whereas  they  are  men  by 
birth,   and  consequently  enjoy  the  capacity  of  re 
ceiving  spiritual  life,  they  are  instructed  by  angeU, 
and  by  means  of  knowledges  concerning  the  Loril 
as  to  his  human  character,  arc  made  alive.     What 
man  of  himself  is,  clearly  appears  from  those  who 
are  in  hell,  some  of  whom  have  been  ranked  arnono 
the  learned  and  distinguished  :  these  are  unwilling 
to  hear  any  thing  of  God,  and  on  that  account  can 
not  pronounce  the  word  "  God."     I  have  seen  them, 
and   conversed  with  them  ;  and   I  have  also  con 
versed  with  some  who  have  burst  into  the  most 
violent  wrath  and  anger  at  the  bare  mention  of 
God.     Consider,  therefore,  what  sort  of  a  creature 
!  man  would   have   been,   supposing   him   to   have 


72 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


received  no  information  about  (iod,  wlien  some  who 
have  spoken  about  (Jod,  have  written  about  God, 
and  have  preached  about  (iod,  are  in  such  a  state. 
There  are  many  such  from  among  the  Jesuits.  Tiio 
reason  wiiy  they  are  in  sucii  a  state,  is,  because 
tiieir  wills  are  evil,  and  the  will,  as  before  ob- 
served, leads  the  understanding,  and  robs  it  of  the 
truths  which  it  liad  received  from  the  Word. — 
S.  S.  1J5,  IKJ. 

2(53.  The  prevalence  of  religious  worship  from 
the  most  early  ages  of  the  world,  and  the  universal 
knowledge  of  a  Cod  amongst  the  inhabitants  of 
the  globe,  with  some  notion  of  a  life  after  death, 
are  not  to  be  ascribed  to  men,  nor  to  their  self- 
derived  intelligence,  but  to  the  ancient  Word  men- 
tioned above  ;  and,  *  in  succeeding  times,  to  the 
Israelitish  Word.  From  these  two  sources,  reli- 
gious knowledge  was  propagated  through  all  parts 
of  India,  with  its  islands ;  through  Egypt  and 
Ethiopia  into  the  kingdoms  of  Africa ;  from  the 
maritime  parts  of  Asia  into  Greece ;  and  from 
thence  into  Italy.  But  as  the  Word  could  not  be 
written  otherwise  than  by  representatives,  which 
are  such  earthly  existences  as  correspond  with 
heavenly  ones,  and  are  consequently  significative 
of  them,  theretbre  the  religious  notions  of  the  Gen- 
tiles were  changed  into  idolatry,  and  in  Greece 
were  turned  into  fables  ;  and  the  divine  properties 
and  attributes  were  considered  as  so  many  separate 
gods,  governed  by  one  supreme  Deity,  whom  they 
called  Jove,  from  Jehovah.  That  they  had  a 
knowledge  of  paradise,  of  the  flood,  of  the  sacred 
fire,  of  the  four  ages,  beginning  with  that  of  gold 
and  ending  with  that  of  iron,  by  which  in  the  Word 
are  signified  the  four  states  of  the  church,  as  in 
Daniel,  chap.  ii.  31-35,  is  well  known.  That  the 
Mahometan  religion,  which  succeeded  and  de- 
stroyed the  former  religious  persuasions  of  many 
nations,  was  taken  from  the  Word  of  both  Testa- 
ments, is  also  well  known.  —  S.  S.  117. 

Sect.  G.  —  Faith. 
Faith  and  Truth  are  a  One. 

2G4.  Faith  is  an  internal  acknowledgment  of 
truth.  They  who  are  in  the  spiritual  affection  of 
trutli  enjoy  an  internal  acknowledgment  of  it.  As 
the  angels  are  in  that  affection,  they  totally  reject 
the  tenet,  that  the  understanding  ought  to  be  kept 
in  subjection  to  faith;  tor  they  say,  "  How  can 
you  believe  a  thing  when  you  do  not  see  whether 
it  is  true  or  not  ?  "  And  if  any  one  aifirms  that 
what  he  advances  must  be  believed  for  all  that, 
they  reply,  "  Dost  thou  think  thyself  a  God,  that 
I  am  to  believe  thee  ?  or  that  I  am  mad,  that  I 
should  believe  an  assertion  in  which  I  do  not  see 
any  truth  ?  If  I  must  believe  it,  cause  me  to  see 
it."  The  dogmatizer  is  thus  constrained  to  retire. 
Indeed,  the  wisdom  of  tlie  angels  consists  solely 
in  this,  that  what  they  tliink,  they  see  and  com- 
prehend. 

2(55.  There  is  a  spiritual  idea,  of  which  few 
people  have  any  knowledge,  which  enters  by  influx 
into  the  minds  of  those  who  are  in  the  affection  of 
truth,  and  dictates  interiorly  tliat  the  thing  wliich 
they  are  hearing  or  reading,  is  true  or  not  true. 
In  this  idea  they  are  who  read  the  Word  in  illu- 
mination from  the  Lord.  To  be  in  illumination  is 
nothing  more  than  to  be  in  a  perception,  and  thence 
in  an  internal  acknowledgment,  tiuit  in  a  manner 
responds,  as  the  ideas  are  presented,  "  This  is 
true,  and  this."  They  who  are  in  this  illumina- 
tion are  they  who  are  said  to  be  taught  of  Jeho- 
vah, Isaiaii  liv.  13  ;  John  vi.  45 ;  and  of  whom  it 
is  said  in  Jeremiah,  '*  Behold,  the  days  come,  — 


that  I  will  make  a  new  covenant ; — this  shall  be 
the  covenant;  —  I  will  put  my  law  in  tiieir  inward 
parts,  and  write  it  in  their  hearts;  —  and  they 
shall  no  more  teach  every  man  his  neigiibor,  and 
every  man  his  brother,  saying.  Know  ye  Jehovah ; 
for  they  shall  all  know  me,"  xxxi.  31,  33,  Ii4. 

20(5.  From  these  considerations  jt  is  plain  that 
faith  and  truth  are  a  one.  This  ailso  is  the  rea- 
son that  the  ancients,  who  were  accustomed  to 
think  of  truth  from  affection  much  more  than 
the  moderns,  instead  of  faith,  used  the  word 
truth ;  and,  for  the  same  reason,  in  the  Hebrew- 
language,  truth  and  faith  are  expressed  by  one 
and    the    same  word,  namely,  Amuna,  or  Amen. 

—  F.  4-(). 

2(57.  Tlie  angels  who  are  in  celestial  love  will 
not  hear  any  thing  of  faith,  saying,  "What  is 
faitli  ?  —  is  it  not  wisdom  ?     And  what  is  charity  ? 

—  is  it  not  to  do  ?  "  And  when  they  are  told  that 
faith  consists  in  believing  what  is  not  understood, 
they  turn  away,  saying,  "  This  person  is  out  of 
his  senses."  These  are  in  the  third  heaven,  and 
are  the  wisest  of  all.  Such  do  those  become,  in 
the  world,  who  immediately  apply  to  life  the  divine 
things  which  they  hear,  turning  away  from  evils  as 
infernal,  and  worshipping  the  Lord  alone. 

208.  The  angels  who  are  in  spiritual  love,  alsov, 
do  not  know  what  faitli  is.  If  it  be  named,  they 
understand  truth,  and  if  cliarity  be  named,  they 
understand  doing  truth;  and  when  they  are  told 
they  must  believe,  they  say  it  is  a  vain  way  of 
speaking,  and  add,  "  Who  does  not  believe  truth  ?  " 
They  add  this  because  they  see  truth  in  tiie'  light 
of  their  heaven  ;  and  to  believe  what  they  do  not 
see,  they  call  either  s-implicity  or  foolishness. — 
D.  L.  U.  427,  428. 

The  Essence  of  Faith  is  Charity. 

209.  It  is  to  be  observed,  that  charity  and  faitb 
form  a  one,  as  the  will  and  understanding  do ;  be- 
cause charity  belongs  to  the  will,  and  faith  to  the 
understanding.  In  like  manner,  cliarity  and  faith 
form  a  one,  as  affection  and  thought  do  ;  because 
affection  belongs  to  the  will,  and  thought  to  the 
understanding.  So,  again,  charity  and  faith  form 
a  one,  as  goodness  and  truth  do ;  because  good- 
ness has  relation  to  affection,  which  belongs  to  the 
will,  and  truth  has  relation  to  thought,  which  be- 
longs to  the  understanding.  In  a  word,  charity 
and  faith  constitute  a  one,  like  essence  and  form ; 
for  the  essence  of  faitb  is  charity,  and  tlie  form 
of  charity  is  faith.  Hence  it  is  evident  that  faith 
without  charity  is  like  a  form  without  an  essence, 
which  is  not  any  thing ;  and  that  charity  ^nthout 
faith  is  like  an  essence  witliout  a  fo«rni,  which  like- 
wise is  not  any  thing. 

270.  It  is  with  charity  and  faith  in  man,  just  as 
it  is  witli,  the  motion  of  the  heart,  which  is  called 
its  systole  and  diastole,  and  the  motion  (rf  the 
lungs,  which  is  called  respiration.  There  is  also 
an  entire  correspondence  of  these  with  the  will 
and  understanding  of  man,  and  of  course  \rith 
charity  and  faith  ;  for  which  reason  the  will  and 
its  afiection  are  meant  by  the  heart,  when  men- 
tioned in  the  Word,  and  the  understanding  and 
its  thought  by  the  term  soul,  and  also  by  spirit. 
Hence,  to  yield  the  breath  (or  soul)  is  to  retain 
animation  no  longer  ;  and  to  give  up  the  ghost  (or 
spirit)  is  to  respire  no  longer.  From  which  it  fol- 
lows, that  there  cannot  be  any  faith  without  char- 
ity, nor  charity  without  faith  ;  and  that  faith  with- 
out diarity  is  like  respiration  of  tlie  lungs  without 
a  heart,  which  cannot  take  place  in  any  living 
tiling,  but  only  in  an  automaton  ;  and  that  charity 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


73 


without  faitli  is  like  a  heart  without  lunj^s,  in 
which  case  there  can  bo  no  sense  of  life  ;  conse- 
quently, tiiat  charity  by  faith  accomplishes  uses, 
as  the  heart  by  the  lungs  accoinplishes  actions. 
So  J?reat,  indeed,  is  the  similitude  between  the 
heart  and  charity,  and  between  the  lungs  and 
faith,  tiiat  in  tiie  spiritual  world  it  is  known  by  a 
person's  breathing  what  is  the  nature  of  his  faith, 
and  by  his  pulse  wiiat  is  the  nature  of  his  charity. 
For  angels  and  spirits,  as  well  as  men,  live  by  the 
pulsation  of  the  heart  and  by  respiration  ;  tiience 
it  is  that  they,  as  well  as  men  in  this  world,  feel, 
tiiink,  act,  and  speak.  —  F.  IS,  J'J. 

271.  Tliere  are  many  who  have  not  an  internal 
acknowledgment  of  truth,  and  yet  have  the  faitli 
of  charity.  They  are  such  as  have  had  respect  to 
the  Lord  in  their  life,  and  from  a  principle  of  re- 
ligion have  avoided  evils,  but  who  have  been  kept 
from  thinking  of  truths  by  cares  and  business  in 
the  world,  and  also  from  a  want  of  truths  in  their 
teachers.  Yet  these  interiorly,  or  in  their  spirit, 
are  in  the  acknowledgment  of  truth,  because  tiiey 
are  in  the  aftection  of  it ;  wherefore,  after  death, 
when  they  become  spirits,  and  are  instructed  by 
angels,  they  acknowledge  truths  and  receive  them 
with  joy.  But  it  is  otherwise  with  those  who  in 
their  life  have  not  had  respect  unto  the  Lord,  and 
have  not  avoided  evils  from  a  principle  of  religion. 
These  interiorly,  or  in  their  spirit,  arc  not  in  any 
affection  of  truth,  and  therefore  not  in  any  ac- 
knowledgment of  it ;  wherefore,  after  death,  when 
they  become  spirits,  and  are  instructed  by  angels, 
they  are  unwilling  to  acknowledge  truths,  and 
therefore  do  not  receive  them.  For  evil  of  life 
interiorly  hates  truths  ;  but  good  of  life  interiorly 
loves  truths.  —  F.  30. 

How  Faith  is  formed  from  Charity. 

272.  It  shall  also  be  explained  how  faith  from 
charity  is  formed.  Every  man  has  a  natural  mind 
and  a  spiritual  mind ;  a  natural  mind  for  the  world, 
and  a  spiritual  mind  for  heaven.  Man  as  to  his 
understanding  is  in  both  ;  but  not  as  to  his  will, 
before  he  shuns  and  turns  away  from  evils  as  sins. 
When  he  does  this,  his  spiritual  mind  is  open  also 
in  respect  to  the  will ;  and  then  there  flows  thence 
into  the  natural  mind  spiritual  heat  from  heaven, 
which  heat  in  its  essence  is  charity,  and  gives  life 
to  the  knowledges  of  truth  and  good  which  are 
therein,  and  out  of  them  forms  faith.  The  case 
herein  is  just  as  it  is  with  a  tree,  which  does  not 
receive  vegetative  life  before  heat  flows  from  the 
sun  and  joins  itself  with  tiie  light,  as  happens  in 
the  season  of  spring.  There  is,  moreover,  a  full 
parallelism  between  the  quickening  of  man  with 
life  and  the  vegetation  of  a  tree,  in  this  respect, 
that  the  one  is  effected  by  the  heat  of  this  world, 
and  the  other  by  the  heat  of  heaven,  which  is  the 
reason  whv  man  is  so  often  likened  to  a  tree  by 
the  Lord.  —  F.  32. 

So  far  as  any  oue  shuns  Evils  as  Sius,  so  far 
he  has  Faith. 

273.  Evil  of  life  destroys  the  truth  of  faith  ; 
because  evil  of  lite  appertains  to  tha  will,  and  the 
truth  of  faith  ajjporlains  to  the  understanding; 
and  the  will  leads  the  understanding,  and  causes 
it  to  act  in  unity  with  itself;  wherefore,  should 
there  be  any  truth  in  tiie  understanding  which 
does  not  agree  with  the  will,  when  man  is  left  to 
himself,  or  thinks  under  the  influence  of  his  evil 
and  the  love  thereof,  he  either  casts  out  such  truth, 
or  by  filsification  forces  it  into  such  unity.  It  is 
otherwise  v.ith  those  who  a-e  in  the  good  of  life  ; 


for  they,  when  left  to  themselves,  think  under  the 
influence  of  good,  and  love  the  truth  which  is  in 
the  understanding,  becausi;  it  agrees  therewith. 
Thus  there  is  effected  a  conjunction  of  faith  and 
of  life,  like  the  conjunction  of  truth  and  of  good, 
each  resembling  tlie  conjunction  of  the  under- 
standing and  the  will. 

274.  llencc,  then,  it  follows,  tiiat  in  proportion 
as  man  shuns  evils  as  sins,  in  the  same  proportion 
he  has  faith,  because  in  the  same  proportion  he  is 
principled  in  good,  as  was  shown  abcjve.  This  is 
conlirmpd  also  by  its  contrary,  that  whosoever  does 
not  shun  evils  as  sins,  has  not  faith,  because  he 
is  in  evil,  and  evil  has  an  inward  hatred  against 
truth  :  outwardly,  indeed,  it  can  put  on  a  friendly 
appearance,  and  endure,  yea,  love,  that  truth  should 
be  in  the  understanding  ;  but  when  the  outward  is 
put  otr,  as  is  tlie  case  after  death,  then  truth,  which 
was  thus  for  worldly  reasons  received  in  a  friendly 
manner,  is  first  cast  off^  afterwards  is  denied  to  be 
truth,  and  finally  is  held  in  aversion.  —  D.  44,  45. 

Faith  is  first  iu  Time,  but   Charity  is  first  in 
Fnd. 

275.  Faith,  by  which  is  also  meant  truth,  is  first 
in  time,  but  charity,  by  which  is  also  meant  good, 
is  first  in  end ;  and  that  which  is  first  in  the  end 
is  actually  first,  because  primary,  thus  also  first- 
born ;  but  that  which  is  first  in  time,  is  not  first 
actually,  but  apparently.  But  that  this  may  be 
comprehended,  it  shall  be  illustrated  by  compari- 
sons ;  as  with  the  building  of  a  temple,  as  also  of 
a  house,  and  with  the  making  of  a  garden,  and 
with  the  preparing  of  a  field.  With  the  building 
OF  A  TEMPLE  ;  the  first  thing  in  time  is  to  lay  the 
foundation,  to  raise  the  walls,  to  put  on  the  roof, 
and  afterwards  to  put  in  the  altar,  and  to  erect  the 
pulpit ;  but  the  first  thing  in  the  end  is  the  wor- 
ship of  God  in  it,  for  the  sake  of  which  those  things 
are  done.  With  the  building  of  a  house  ;  the 
first  thing  in  time  is  to  build  its  exterior  parts, 
and  also  to  furnish  it  with  various  things  which 
are  of  necessity  ;  but  the  first  thing  in  end  is  a 
commodious  habitation  for  himself  and  for  the  rest 
who  shall  be  in  the  house.  With  the  making  or 
A  garden  ;  the  first  thing  in  time  is  to  level  the 
ground,  and  prepare  the  soil,  and  plant  trees,  and 
sow  such  things  as  will  serve  for  use  ;  but  the  first 
thing  in  end  is  the  enjoyment  of  the  fruits  of  them. 
With  the  preparing  of  a  field  ;  the  first  tiling 
in  time  is  to  clear  the  land,  to  plough,  to  harrow, 
and  then  to  sow  the  seeds  ;  but  the  first  thing  in 
end  is  the  harvest,  thus  also  use.  From  tiiese 
comparisons,  every  one  may  conclude  which  in  it- 
self is  first ;  for  does  not  every  one,  when  he  wishes 
to  build  a  temple  or  a  house,  as  also  to  make  a 
garden  and  to  cultivate  a  field,  first  intend  use, 
and  constantly  keep  and  revolve  this  in  his  mind, 
wliile  he  procures  the  means  for  it?  We  con- 
clude, therefore,  that  the  truth  of  faith  is  first  m 
time,  but  that  the  good  of  charity  is  first  in  end  ;  and 
that  this,  because  it  is  primary,  is  therefore  actu- 
ally the  first-begotten  in  the  mind.  —  T.  C.  R.  336. 

Faith  is  the  first   Principle  of  the  Church  in 
Appearance,  but  Charity  actually  the  first. 

27G.  There  are  two  things  which  constitute  the 
church,  namely,  charity  and  faith  ;  chanty  is  of 
aifection,  and  faith  is  of  thought  thence  derived. 
The  very  essence  of  thought  is  aftection,  for  with- 
out affection  no  one  can  think  ;  the  all  of  life,  which 
is  in  thought,  being  from  affection :  hence  it  is 
evident  that  the  first  principle  of  the  cliurch  in 
affection,  which  is   of  charity  or  love.     But   tiie 


74 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


reason  why  faith  is  called  the  first  principle  of  the 
church,  is  because  it  first  appears ;  for  what  a  man 
believes,  that  he  thinks,  and  by  thoupfht  he  sees  ; 
whereas,  that  with  wliicli  man  is  spiritually  affect- 
ed, he  does   not  think,  nor,  therefore,  does   he  see 
it  in  thought,  but  he  perceives  it  in  a  certain  sense, 
which  has   no  reference  to  sight,  but  to  another 
sensitive   principle,  which  is  called   the   sensitive 
principle  of  delight.     And   this  delight,  inasmuch 
as  it  is  spiritual,  and   above  the  S(!nse  of  natural 
delight,  man  does  not  perceive,  unless  when  he  is 
made  spiritual,  that  is,  when  he  is  regenerated  by 
the  Lord.     Hence  it  is  that  those  things  which  are 
of  faith,  thus  which  are  of  sight,  arc  believed   to 
be  the  first  things  of  the  church,  although   they 
are  so  only  in  appearance  •,  this,  therefore,  is  called 
the  beginning  of  the  creation  of  God,  because  the 
Word,  in  the  letter,  is  according  to  appearance  ; 
for  the  appearance  in  tha  letter  is  for  the  simple  ; 
but   spiritual   men,  like  the  angels,  are  elevated 
above  appearances,  and  perceive  the  Word  such 
as  it  is  in   its  internal  sense,  consequently   they 
perceive  that  charity  is  the  first  principle  of  the 
church,  and  that  faith  is  thence  derived  ;  for,  as 
was  said   above,  faith  which   is  not  derived  from 
charity,  and  which  does  not  pertain  to  charity,  is 
not  faith.     Even  from  ancient  times  it  has  been  a 
matter  of  controversy  what  is  the  first  principle 
of  tlje  church,  whether  faith  or  charity  ;  and  they 
who  were  unncquainted  with  the  nature  of  charity 
have  said  that  faith  is  the  first  principle  ;  but  they 
who  were  acquainted   with  the   nature  of  charity 
have  aflSrmed   that  charity   is  the  first,  and  that 
faith  is  charity  as  to  appearance,  inasmuch  as  the 
affection  of    charity,   appearing   to   the   sight   in 
thought,  is    faith ;    for   the    delight   of   affection, 
when  it    passes  from    the  will   into  the  thought, 
forms  itself,  and  in  various  forms  renders  itself 
visible.     This  was  unknown  to  the  simple,  where- 
fore they  took  that  to  be  the  first  principle  of  the 
church  which  appeared  before  the  sight  of  their 
thought ;  and   because  the  Word  in  the   letter  is 
written  according  to  appearances,  therefore  this 
is  there  called   the  first,   the  beginning,  and  the 
first-born.     For  this  reason,  Peter,  by  whom  was 
represented  the  faith  of  the  church,  is  said  to  be 
the  first  of  the  apostles  ;  whereas  John  was  the 
first,  inasmuch  as  by  John  was   represented   the 
good  of  charity.     That  John,  and  not  Peter,  was 
the  first  of  the  apostles,  is  evident  from  this  cir- 
cumstance, that  John  leaned  on  the  breast  of  the 
Lord,  and   that  he,  and   not  Peter,  followed  the 
Lord,  John  xxi.  20-'^"2.    For  the  same  reason,  also, 
by  Reuben  (because  he  was   the  first-born  of  Ja- 
cob) was  represented   faith,  and  it  was   believed 
that  the  tribe  which  had  its  name  from  him  was 
the  first;  nevertheless  that  tribe  was  not  the  first, 
but  the  tribe  of  Levi,  inasmuch  as  by  Levi  was 
represented  the  good  of  charity ;  wherefore,  also, 
this  tribe  was   appointed   to  the   priesthood,  and 
the  priesthood  is  the  first  order  of  the  church.     It 
is  also  for  the  same  reason,  that  in  the  first  chap- 
ter of  Genesis,  which,   in  the  sense  of  the  letter, 
treats  concerning  the  creation  of  heaven  and  earth, 
but,  in   the   internal    sense,   concerning  the   new 
creation  or  regeneration  of  the  man  of  the  church 
at  that  time,  it  is  there  said,  that  the   light  was 
first  made,  and  afterwards  the  sun  and  the  moon, 
as  may  be  seen,  verses  3-5,  and  14-19,  in   that 
chapter,  when,  notwithstanding,  the    sun   is   tlie 
first,  and  light  is  from  thence.     The  reason  why 
light  was  said  to  be  the  first  of  creation,  was  be- 
cause by  light  is  signified  the   truth  of  faith,  and 
by  tlie  sun  and  moon  the  good  of  love  and  charity. 


From  these  considerations  it  is  evident  what  is 
signified  by  the  beginning  of  the  creation  of  God, 
namely,  faith  from  the  Lord,  which  is  the  first 
principle  of  the  church  as  to  appearance.  —  A.  E. 
229. 

277.  Inasmuch  as  man  does  not  see  good  in  his 
thought,  for  good,  as  was  observed,  is  only  felt, 
and  is  felt  under  various  species  of  delight,  and 
whereas  man  does  not  attend  to  the  things  which 
he  feels  in  thought,  but  to  the  things  which  he  sees 
in  it,  therefore  he  calls  all  that  good  which  he  feels 
with  delight,  and  he.  feels  evil  with  delight,  be- 
cause evil  is  ingenerate  or  inherent  in  him  by 
birth,  and  proceeds  from  the  love  of  self  and  of 
the  world  ;  this  is  the  reason  why  it  is  not  known 
that  the  good  of  love  is  the  all  of  heaven  and  of  the 
church,  and  that  this  in  man  is  only  from  the  Lord, 
and  that  it  does  not  flow  from  the  Lord  into  any, 
but  such  as  shun  evils  and  the  delights  thereof  as 
sins.  This  is  what  is  meant  by  the  Lord's  words, 
that  the  law  and  the  prophets  hang  upon  these  two 
commandments.  Thou  shalt  love  God  above  all 
things,  and  thy  neighbor  as  thyself.  Matt.  xxii. 
35-38 ;  and  I  can  aver,  that  there  does  not  exist  a 
grain  of  truth,  which  in  itself  is  really  truth,  in 
man,  except  so  far  as  it  proceeds  from  the  good  of 
love  from  the  Lord,  and  therefore  neither  is  there 
a  grain  of  faith,  which  in  itself  is  really  faith,  that 
is,  living,  salutary,  and  spiritual,  except  so  far  as 
it  proceeds  from  charity  which  is  from  the  Lord. 
Inasmuch  as  the  good  of  love  is  the  all  of  heaven 
and  the  church,  therefore  the  universal  heaven  and 
the  universal  church  are  regulated  by  the  Lord 
according  to  the  affections  of  love,  and  not  accord- 
ing to  any  thing  of  thought  separated  from  them  ; 
for  thought  is  affection  in  form  just  as  speech  is 
sound  in  form.  —  A.  E.  1317. 

Faith  never  becomes  Faith  till  the  Truths  of  it 
are  willed  and  done. 

278.  All  the  things  of  faith,  which  are  signified 
by  the  first-born  of  sons,  are  those  which  are  from 
the  good  of  charity,  for  faith  exists  from  this  good; 
for  truths,  whether  they  be  taken  from  the  Word 
or  from  the  doctrine  of  the  church,  cannot  in  any 
wise  become  truths  of  faith,  unless  there  be  good 
in  which  they  may  be  implanted :  the  reason  is, 
because  the  intellectual  is  what  first  receives  truths, 
inasmuch  as  it  sees  them,  and  introduces  them  to 
the  will ;  and  when  they  are  in  the  will,  then  they 
are  in  the  man,  for  the  will  is  the  man  himself: 
wherefore  he  who  supposes  that  faith  is  faith  with 
man,  until  he  wills  those  truths,  and  from  willing 
does  them,  is  exceedingly  deceived  ;  neither  have 
tiie  truths  of  faith  any  life  until  man  wills  and  does 
tliem :  all  that  which  is  of  the  will  is  called  good, 
because  it  is  loved ;  thus  truth  becomes  good,  or 
faith  charity,  in  the  will.  That  the  man  of  the 
church  has  been  in  obscurity  on  these  subjects,  is 
because  he  has  not  perceived  that  all  things  in  the 
universe  have  reference  to  truth  and  to  good,  and 
that  they  must  have  reference  to  both,  that  they 
may  be  any  thing ;  neither  has  he  perceived  that 
in  man  there  are  two  faculties,  understanding  and 
will,  and  tint  truth  has  reference  to  the  under- 
standing, and  good  to  the  will,  and  that  if  reference 
is  not  had  to  both,  nothing  is  appropriated  to  man : 
inasmuch  as  these  things  have  been  in  obscurity, 
and  yet  the  ideas  of  the  thought  of  man  are  founded 
on  such  things,  therefore  error  could  not  be  mxni- 
fested  before  the  natural  man ;  when  yet  if  it  had 
been  once  manifested,  the  man  of  the  church 
would  have  seen,  as  in  clear  light  from  the  Word, 
that  the   Lord   Himself  hns  snoken  innumerable 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


75 


things  concerning  tlie  good  of  cliarity,  sind  that 
this  13  the  principiil  of  tlie  church;  and  tliut  faith 
is  nowhere  else  tlian  in  that  good:  the  good  of 
cliarity  consists  in  doing  good  from  willing  good.  — 
,i.  C.  9224. 

Errors  and  Blindness  of  those  who  are  in 
Faith  alone. 

279.  They  who  place  salvation  in  faith  alone, 
and  not  at  the  sauic  time  in  the  life  of  faith,  that 
is,  in  the  life  of  charity,  b;'lieve  that  any  one  can 
come  into  heaven,  and  to  the  Lord,  howsoever  he 
have  lived  ;  for  they  do  not  know  what  the  life 
of  man  is,  and  because  they  do  not  know  this,  they 
suppose  that  the  life  is  nothing ;  wherefore  if  they 
are  asked  whether  an  evil  person  can  be  amongst 
the  good,  tiiey  say  that  he  can  through  the  mercy 
of  God,  because  it  is  a  work  of  omnipotence  ;  yea, 
if  they  are  asked  whether  a  devil  can  become  an 
angel  of  heaven,  they  answer  in  the  affirmative,  if 
he  be  willing  oidy  to  receive  faith,  for  they  have 
no  doubt  about  his  power  to  receive  :  but  if  they 
are  told  that  evil  carniot  be  turned  into  good,  thus 
hell  cannot  be  turned  into  heaven  with  man,  and 
that  this  is  impossible  because  contrary  to  order, 
therefore  contrary  to  Divine  Truth,  thus  contrary 
to  God  Himself,  who  is  order,  to  this  they  reply 
that  such  things  arc  reasonings  about  salvation, 
which  they  have  no  concern  with.  From  these, 
and  from  innumerable  other  cases  it  may  be  mani- 
fest, into  what  blindness  concerning  salvation  and 
eternal  life  the  doctrine  concerning  faith  alone 
leads.  —  JL  C.  8705. 

280.  They  who  place  salvation  in  faith  alone, 
when  they  read  the  Word,  attend  ntjthing  at  all  to 
those  things  which  are  there  said  concerning  love 
and  charity,  yea,   neither   do  they  see  them,  for 

hose  things  fall  into  the  shade  of  the  sight,  as 
liings  which  are  quite  aside,  or  as  things  which 
ire  to  the  back. 'h  C.  8780. 

281.  In  general  no  one  can  comprehend  the  in- 
ternal sense  of  the  Word,  thus  neither  can  he  com- 
prehend the  things  of  angelic  wisdom,  unless  he 
knows  and  understands,  that  all  and  single  things 
in  heaven  have  reference  to  good  and  truth,  and 
that  nothing  exists  there  but  from  the  one  con- 
joined to  the  other:  hence  it  is  that  those  are  in 
darkness,  who  separate  the  one  from  the  otlier, 
namely,  the  truth  which  is  of  faith  from  the  good 
which  is  of  charity,  as  they  do,  who  say  that  man 
is  saved  by  faith  alone,  or  by  the  confidence  alone 
which  is  of  taith :  inismuch  as  such  refer  all 
things  to  fiith,  and  nothing  to  charity,  it  is  impos- 
sible for  tliem  to  comprehend  any  tiling  concerning 
the  heavenly  things  which  are  in  the  internal  sense 
of  the  Word  ;  for  they  are  in  darkness  concerning 
good,  thus  also  in  darkness  concerning  the  con- 
junction of  good  and  truth,  consecjuently  concern- 
ing truth  itself,  for  this  in  such  case  is  involved  in 
the  same  darkness :  hence  come  so  many  and  so 
great  conjectural  fancies  and  heresies ;  they  who 
are  illustrated  concerning  truths,  are  those  few, 
who  are  in  the  doctrine  and  at  the  same  time  in 
the  life  of  truth.  Let  those  know,  who  are  in  faith 
alone,  tliat  all  the  ideas  of  the  thought  of  the  angels, 
who  are  in  the  second  heaven,  and  are  called 
spiritual,  are  from  truths  which  have  been  made 
goods  by  life,  and  that  all  the  ideas  of  the  thought 
of  the  angels,  who  are  in  the  third  heaven,  and  are 
called  celestial,  are  from  good;  and  that  hence 
these  latter  are  in  wisdom  itself.  — .4.  C.  918(). 

282.  They  who  established  salvation  on  faith 
alone  without  the  goods  of  charity,  in  the  other  life 
continually  affect  dominion,  by  combating  against 


others,  and  this  so  long  as  they  are  not  yet  devas- 
titod  as  to  the  science  of  the  knowledges  of  faith ; 
for  every  one  in  the  oth'r  life  retiins  the  principles 
of  his  faith  wjiicli  he  had  had  in  the  life  of  the 
body,  nor  do  any  others  change  them  into  truths, 
but  they  who  have  been  in  the  good  of  life,  for 
good  desires  truth,  and  receives  it  willingly,  be- 
cause it  is  homogeneous  :  but  they  who  have  been 
in  evil  of  life,  do  not  change,  being  as  it  were  hard, 
and  they  also  reject  truths,  and  likewise  are  in 
obscurity,  that  they  cannot  even  see  them,  seeing 
only  such  things  as  confirm  their  own  principles, 
and  not  the  least  of  what  is  against  them.  Such 
also  believe  that  they  are  the  most  intelligent  of 
all,  yet  they  know  nothing  but  to  reason  from  an 
assumed  principle;  wherefore  it  is  they  who  chiefly 
assault  charity,  consecjuently  who  are  willing  to 
have  dominion  ;  for  they  who  are  in  "liarity  are 
humble,  and  as  the  lowest  are  willing  U  serve  all ; 
but  they  who  are  in  faith  without  chirity,  «ire  elated, 
and  are  willing  to  be  served  by  all  as  if  themselves 
were  supreme  ;  wherefore  also  they  make  heaven 
to  consist  in  the  glory  of  having  dominion,  and 
suppose,  because  tliey  believe  themselves  more  in- 
telligent than  all  others,  that  they  shall  become 
archangels,  and  thus  that  many  others  will  serve 
them  ;  and  this  also  in  agreement  with  the  words 
in  Daniel,  "  That  the  intelligent  shall  shine  as  the 
splendor  of  the  expanse,  and  they  who  justify  many 
as  the  stars  for  an  age  and  eternity,"  xii.  3 ;  but 
instead  of  splendor  these  have  darkness.  —  Jl.  C. 
8313. 

Faith  alone  composed  of  all  Falses  and  all 
Evils  in  the  Complex. 

283.  All  religion  has  life  for  its  end,  for  it 
teaches  the  evils  which  arc  to  be  shunned,  and  the 
goods  which  are  to  be  done  ;  the  religion  which 
lias  not  life  for  its  end,  cannot  be  called  religion, 
consefjuently  where  it  is  taught  that  works  of  the 
life  are  of  no  account,  but  faith  alone;  and  where 
this  is  taught  are  not  all  evils  of  life,  so  far  as  the 
civil  laws  do  not  forbid  and  restrain,  permitted,  for 
faith  alone  covers,  remits,  and  takes  them  away  ? 
That  this  is  the  case  may  appear  from  this  con- 
sideration, that  it  is  said,  that  faith  alone  justifies 
the  life,  and  yet  it  is  taught  that  man  is  not  saved 
by  any  good  of  lifef  and  also  that  he  may  be  saved 
by  that  faith  even  in  the  last  hour  of  death  ;  like- 
wise that  he  is  justified  at  the  same  moment  that 
he  receives  that  faith,  with  other  things  of  a  like 
nature,  which  altogether  jiersuade  that  life  is  not 
the  end  of  that  religion  ;  and  if  religion  has  not 
life  for  its  end,  it  follows  that  it  gives  loose  the 
reins  to  evils  of  every  kind.  That  all  falses  in 
the  com])lcx  exist  with  those  who  are  in  that  faith 
both  in  doctrine  and  life,  may  appear  from  this 
consideration,  that  the  faith  which  is  alone  justify- 
ing and  saving  is  this,  that  the  Father  sent  the  Son 
that  He  might  reconcile  to  Himself  the  human  race 
by  the  passion  of  tlie  cross,  and  so  by  the  taking 
away  of  damnation :  but  the  quality  of  this  faith, 
and  what  there  is  of  truth  or  not  of  truth  therein, 
was  expounded  above ;  and  every  one  may  see 
that  in  that  faith  there  is  nothing  but  thought,  and 
nothing  of  life,  for  it  is  said,  if  we  believe  this  with 
trust  and  confidence,  that  is,  acknowledge  it  in 
thought,  we  shall  be  saved.  If  salvation  is  in  this 
faith  alone,  what  need,  it  may  be  asked,  is  there 
to  know  what  is  the  nature  of  love  to  the  Lord,  of 
charity  towards  the  neighbor,  of  the  life  of  man, 
of  the  goods  and  evils  thereof,  of  remission  of  sins, 
of  reformation  and  regeneration  ;  are  not  all  these 
things  that  faith  alone  ?  if  it  be  asked,  what  is  remis- 


7G 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


sion  of  sins,  is  it  not  that  faith  alone  ?  if  it  be 
asked,  what  is  charity  towards  the  neighbor,  is  it 
not  that  faith  alono  ?  if  it  be  asked,  what  is  the 
church,  is  it  not  tliat  faith  alone?  and  so  in  other 
cases :  hence  it  is  evident,  that  that  faith  alone  has 
absorbed,  and  like  a  drag-on  has  swallowed  up,  all 
the  jjoods  and  truths  of  the  Word,  and  conse- 
quently of  the  church,  which  nevertheless  are 
innumerable,  and  by  which  the  aujrels  have  intelli- 
gence and  wisdom,  and  by  which  men  have  all 
salvation.  Inasmuch  as  by  that  faith  alone  they 
have  banished  all  the  truths  and  goods  of  the 
church,  it  follows  that  falses  and  their  consequent 
evils  occupy  the  place  thereof,  and  consequently 
the  church  is  devastated :  nay,  even  by  this  truth, 
that  man  cannot  do  good  which  is  really  good  from 
himself,  all  the  truths  and  goods  of  the  church  are 
rejected,  as  if  it  were  thereby  lawful  for  man  to 
desist  from  doing  them,  because,  if  not  good,  tliey 
are  rather  damnable  than  salutary  :  and  it  is  won- 
derful, that  by  one  truth  ill  understood,  all  the 
truths  and  goods  of  the  church  in  the  whole  com- 
plex have  been  rejected.  These  things  are  what 
are  signified  in  the  spiritual  sense  by  the  number 
of  the  beast,  six  hundred  and  sixty-six.  —  A.  E.  847. 

The  Priuciple  of  Faith  alone  has  its  Origin  in 
Evil  of  Life. 

284.  In  what  manner  it  is  to  be  understood,  that 
opinion  concerning  faith  separate  or  alone  first 
occurs,  shall  be  briefly  told.  Evil  of  life  has  with 
it  its  own  false,  which  false  lies  stored  up  with 
man  who  is  in  evil  of  life,  and  sometimes  he  is 
ignorant  that  it  appertains  to  him ;  but  as  soon  as 
he  thinks  concerning  the  truths  of  the  church,  and 
especially  concerning  salvation,  then  that  false 
comes  forth  and  manifests  itself,  and  if  it  cannot 
deny  the  truth  itself,  as  to  its  common,  [or  general 
principle,]  it  then  explains  it  in  favor  of  its  own 
evil,  and  thus  falsifies  ;  when,  tiierefore,  he  thinks 
about  faith  and  charity,  which  are  the  essentials 
of  the  churcli  and  of  salvation,  instantly  then  faith 
occurs,  but  not  charity,  because  this  latter  is  oppo- 
site to  evil  of  life  ;  hence,  also,  he  removes  charity, 
and  chooses  faith  alone.  From  these  things  it  is 
evident,  that  the  truths  of  faith  are  near,  but  not 
the  goods  of  faith,  that  is,  that  the  former  first 
occur,  but  not  the  latter.  From  this  erroneous 
and  false  principle  there  afterwards  follow  more 
which  are  false  and  erroneous,  as  that  good  works 
contribute  nothing  to  salvation  ;  that  the  life  does 
not  follow  man  after  death  ;  that  man  is  then  saved 
from  mercy  alone  by  faith,  howsoever  he  has  lived 
in  the  world;  that  the  most  wicked  may  be  saved 
by  faith,  at  the  last  hour  of  his  life  ;  that  evils 
may  be  wiped  away  in  a  moment ;  these  and  simi- 
lar things  are  thought  and  established  from  that 
principle,  as  so  many  links  in  a  chain  ;  but  they 
would  be  perceived  to  be  altogt^ther  otherwise,  if 
charity  and  life  were  the  principle.  —  j1.  C.  8094. 

Where  they  dwell,  in  the  other  Life,  who  are 
in  Faith  alone. 

285.  As  to  what  concerns  assaults  from  those 
who  are  in  the  truth  of  faith  which  is  not  from 
good,  who  are  signified  by  the  Philistines,  it  is  to 
be  known  that  they,  in  the  other  life,  infest  the 
well  disposed,  and  continually  assault  the  good 
of  faith  or  charity  ;  for  the  principles  which  they 
have  received  in  the  world,  they  carry  with  them 
into  the  other  life,  and  retain,  until  they  are  vas- 
tated,  that  is,  deprived  of  all  science  of  the  knowl- 
edges of  faith,  and  let  down  into  hell.  There  is 
at  this   day  a  great  number  of   such,  and    they 


dwell  to  the  right  in  front,  in  a  plane  beneath  iht 
sole  of  the  foot ;  their  habitation  is  a  species  of 
city ;  it  has  been  frequently  given  to  discourse 
with  them  thence,  and  to  hear  their  reasonings  in 
favor  of  faith  alone,  which  are  acute,  and  their 
assaults  of  charity,  which  are  contumacious.  — A. 

a  mm. 

28G.  In  regard  to  this  circumstance,  that  they 
were  first  to  pass  damnation,  the  case  is  this: 
they  who  were  of  the  spiritual  church,  and  until 
the  coming  of  the  Lord  were  detained  in  the  lower 
earth,  and  there  infested  by  those  who  were  in 
faith  separate  from  charity,  whose  case  has  been 
treated  of  in  the  preceding  chapters,  when  they 
were  liberated  thence,  were  not  immediately  taken 
up  into  heaven,  but  were  first  brought  into  another 
state  of  purification,  which  is  that  of  temptations : 
for  the  truths  and  goods  of  faith  could  neither  be 
confirmed  or  conjoined  without  temptations,  and 
before  they  were  confirmed  and  conjoined,  they 
could  not  be  elevated  into  heaven.  These  tilings 
were  represented  by  the  sons  of  Israel,  in  that 
they  were  not  immediately  introduced  into  the 
land  of  Canaan,  but  first  into  the  wilderness, 
where  they  remained  for  forty  years,  and  in  the 
mean  time  underwent  various  temptations,  which 
are  treated  of  in  the  books  of  Moses.  As  to  what 
concerns  this  circumstance,  that  they  first  passed 
through  the  red  sea,  by  which  is  signified  the  hell 
of  those  who  are  in  faith  separate  and  the  life  of 
evil,  thus  through  the  midst  of  damnation,  it  is  to 
be  observed,  that  this  hell  is  in  front,  at  a  depth 
below  the  hell  of  the  adulterers,  and  extends  itself 
considerably  toward  the  left ;  it  is  separated  from 
the  hells  of  the  adulterers  by  waters  as  it  were  of 
a  sea ;  to  the  right  there,  but  at  a  greater  depth, 
is  where  those  are  gathered  together  who  are  in 
the  truth  of  faith,  but  not  in  the  good  of  faith, 
who  are  signified  by  the  Philistines,  (see  the 
previous  article ;)  but  the  lower  earth,  where  those 
are  who  are  infested,  is  beneath  the  sole  of  the 
foot,  a  little  in  front ;  they  who  are  liberated  from 
infestations,  are  not  led  towards  the  right,  for  in 
that  quarter  are  those  who  are  signified  by  the 
Philistines,  but  they  are  led  to  the  left,  through 
the  midst  of  the  hell  above  spoken  of,  and  emerge 
to  the  left,  where  there  is  as  it  were  a  wilderness ; 
that  they  who  are  taken  from  infestations  pass  by 
this  way,  it  has  been  twice  given  me  to  see 
When  they  pass,  they  are  so  protected  by  the 
Lord,  that  the  slightest  evil  cannot  touch  them, 
still  less  any  thing  of  damnation,  for  they  are  en- 
compassed with  a  column  of  angels,  amongst  whom 
the  Lord  is  present:  this  was  represented  by  the, 
passage  of  the  sons  of  Israel  through  the  red  sea. 
This  also  was  meant  by  those  words  in  Isaiah, 
"Awake,  awake!  put  on  strength,  O  arm  of  Je- 
hovah !  Art  not  Thou  it  which  hath  dried  up  the 
sea,  the  waters  of  the  great  abyss,  which  hath 
placed  the  depths  of  the  sea  away,  that  the  re- 
deemed might  pass  ?  "  li.  9,  10  ;  where  the  arm 
of  Jehovah  denotes  the  Lord  as  to  the  Divine  Hu- 
man ;  the  waters  of  the  great  abyss,  and  the 
depths  of  the  sea,  denote  the  hell  where  those  are 
who  are  in  faith  separate  from  charity,  and  in  evil 
of  life  ;  the  waters  as  of  a  sea,  beneath  which 
they  are,  are  falses,  for  falses  in  tlie  other  life  ap- 
pear as  dense  and  dark  clouds,  and  also  as  inun- 
dations of  waters  ;  the  redeemed  who  were  to  pass 
are  they  who  have  been  liberated  by  the  Lord.  — 
A.  a  8099. 

Persuasive  Faith.     . 

287.  Persuasive  faith  is  given  with  evil  of  life, 
but  not   saving  faith ;    for  persuasive  faith   is  a 


WRITINGS    OF    EMANUEL    SWEDENBOKG. 


77 


pnrsuasion  that  all  thinjfs  which  are  of  tho  doctrinp 
of  the  church  are  true,  not  for  the  sake  of  truth, 
nor  for  the  sake  of  life,  nor  even  for  the  sake  of 
salvation,  for  this  latter  tliey  scarcely  believe,  but 
for  the  sake  of  gains,  that  is,  for  tiie  sake  of  hunt- 
ing after  honors  and  wealth,  and  for  the  sake  of 
reput'ition  on  account  of  those  ;  with  a  view  to 
the  obtaining  of  such  things,  they  learn  doctrinals, 
thus  not  on  account  of  the  end  that  tliey  may 
serve  the  church  and  promote  the  salvation  of 
souls,  but  that  they  may  serve  themselves  and 
their  connections ;  wherefore,  it  is  the  same  to 
them  whether  those  doctrinals  be  true  or  false ; 
this  they  are  not  concerned  about,  still  less  in- 
quire into,  for  they  are  in  no  affliction  of  truth  for 
tJie  sake  of  truth  ;  but  they  confirm  them,  what- 
ooever  be  their  quality,  and  when  they  have  con- 
firmed them,  they  persuade  themselves  that  they 
are  true,  not  considering  that  fiilses  may  be  con- 
firmed alike  as  truths.  —  .1.  C.  8148. 

288.  They  who  in  the  world  aspire  after  great 
things,  and  covet  many  tilings,  are  in  a  stronger 
persuasive  that  what  the  doctrine  of  the  church 
teaches  is  true,  than  they  who  do  not  aspire  after 
great  things  and  covet  many  tilings  :  the  reason 
is,  because  the  doctrine  of  the  church  is  to  the 
former  only  a  means  to  attain  tlieir  own  ends  ;  and 
so  far  as  the  ends  are  desired,  so  far  the  means 
are  loved,  and  are  also  believed. 

2S!).  But  the  case  in  itself  is  this :  so  far  as 
they  are  in  the  fire  of  the  loves  of  self  and  of  the 
world,  and  from  that  fire  speak,  preach,  and  act, 
so  far  they  are  in  the  above  persuasive,  and  then 
they  know  no  otherwise  than  that  it  is  so.  But 
when  they  are  not  in  the  fire  of  those  loves,  they 
then  believe  nothing,  and  some  of  them  deny : 
hence  it  is  evident,  that  persuasive  faith  is  the 
faith  of  the  mouth,  and  not  of  the  lieart ;  thus  that 
in  itself  it  is  not  faith. 

200.  They  who  are  in  persuasive  faith  do  not 
know,  from  any  internal  illustration,  whether  what 
they  teach  be  true  or  false,  yea,  neitiier  do  they 
care  about  it,  if  they  are  only  believed  by  the  vul- 
gar ;  for  they  are  in  no  affection  of  truth  for  the 
sake  of  truth.  They  also  defend  faith  alone  more 
than  others,  and  make  account  of  the  good  of  faith, 
which  is  charity,  in  proportion  as  they  can  gain 
by  it. 

291.  They  who  are  m  persuasive  faith,  recede 
from  faith,  if  they  be  deprived  of  honors  and  gains, 
provided  their  reputation  is  not  endangered  ;  for 
persuasive  faith  is  not  inwardly  with  man,  hut 
stands  without,  in  the  memory  only,  from  which  it 
is  pressed  forth  when  it  is  taught.  Wherefore 
that  faith  with  its  truths  vanishes  away  after  death  : 
for  then  there  remains  only  that  of  faith  which  is 
inwardly  in  man,  that  is,  which  is  rooted  in  good, 

thus  which   has  been  made  of  the   life .-i.  C. 

93G5-ya68. 

Several  of  the  Learned,  who  are  in  the  Truths 
of  Faith,  are  in  IleU  ;  while  others,  who  are 
in  liaises,  are  in  Heaven. 

2i)2.  The  case  lieroin  is  this :  there  are  some 
who  are  in  genuine  truths,  some  who  are  in  'ruths 
not  genuine,  and  some  who  are  in  falses ,  and 
yet  they  who  are  in  genuine  truths  are  often 
damned,  and  they  who  are  in  truths  not  genuine, 
and  also  who  are  in  falses,  are  often  saved.  This 
will  ai)pear  as  a  paradox  to  most  persons,  but  still  it 
is  a  truth  ;  experience  itself  has  confirmed  it.  For 
there  have  been  seen  in  hell  those  who  were  more 
learned  than  others  in  the  truths  derived  from  the 
VVord  and  from  the  doctrine  of  their  church,  as 


well  dignitaries  as  others  ;  and  on  the  other  hand, 
tliore  have  been  seen  in  heaven  those  who  were 
not  in  truths,  also  who  were  in  filses,  both  Chris- 
tians and  Gentiles.  The  reason  why  the  former 
were  in  hell,  was  because,  indeed,  they  were  in 
truths  as  to  doctrinr^,  but  in  evils  as  to  life ;  and 
the  reason  why  the  latter  were  in  heaven,  was  be- 
cause they  were,  indeed,  in  non-truths  as  to  doc- 
trine, but  still  they  were  in  good  as  to  life.  Some 
spirits  recently  deceased,  with  whom  it  was  given 
to  speak,  expr^^ssed  their  surprise  that  those  who 
h;id  been  distinguished  for  learning  in  the  Word, 
and  in  the  doctrine  of  their  church,  were  amongst 
the  damned,  yet  of  whom  it  had  been  believed 
that  they  would  become  luminaries  in  heaven, 
according  to  those  words  in  Daniel :  "  The  intelli- 
gent shall  shine  as  the  splendor  of  the  expanse, 
and  thoy  that  justify  many,  as  the  stars,  for  an 
age  and  eternity,"  xii.  3  ;  but  they  were  told,  that 
the  intelligent  are  they  who  are  iVi  truth,  and  teach 
truths,  and  that  they  who  justify  are  those  who  are 
in  good,  and  lead  to  good,  and  that  therefore  tho 
Lord  said,  "that  tiie  just  shall  shine  as  the  sun 
in  the  kingdom  of  his  Father,"  Matt.  xiii.  43,  It 
has  been  further  said,  that  they  who  are  learned 
as  to  doctrine,  but  evil  as  to  life,  are  those  who 
are  meant  by  the  Lord  in  Matthew  :  "  Many  shall 
say  to  Me  in  that  day.  Lord,  Lord,  have  we  not 
prophesied  by  thy  name,  and  by  thy  name  cast 
out  demons,  and  in  thy  name  done  many  virtues  ? 
But  then  will  I  confess  to  them,  I  know  you  na. : 
depart  from  Me,  ye  workers  of  iniquity !  "  vii.  22, 
23;  and  in  Luke:  "Then  shall  ye  begin  to  say. 
We  have  eaten  and  drunken  in  thy  presence,  and 
Thou  hast  taught  in  our  streets  :  but  He  will  say, 
I  say  unto  ye,  I  know  you  not,  whence  ye  are ; 
depart  from  Me,  all  ye  workers  of  iniquity,"  xiii. 
26,  27  ;  and  that  they  were  also  meant  by  the 
foolish  virgins,  who  had  not  oil  in  their  lamps, 
concerning  whom  it  is  thus  written  in  Matthew 
"  At  length  came  the  other  virgins,  saying.  Lord, 
Lord,  oiper  to  us ;  hut  lie  answering  said.  Verily 
I  say  unto  you,  I  know  you  not,"  xxv.  11,  12:  to 
have  oil  ir  their  lamps  denotes  good  in  the  truths 
which  are  of  the  faith  of  the  cluirch.  Also,  that 
they  who  are  in  non-truths,  yea,  who  are  in  falses 
from  ignorance,  and  yet  in  good,  and  thence  in 
the  affection  of  knowing  truth, 'were  meant  by  the 
Lord  in  Matthew  :  "  I  say  unto  you,  that  many 
shall  come  from  the  east  and  west,  and  shall  sit 
down  with  Abraliam,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  the  heavens;  but  the  sons  of  the  king- 
dom shall  be  cast  out  into  outer  darkness,"  viii. 
11,  12  ;  and  in  Luke:  "  They  shall  come  from  the 
east  and  west,  and  from  the  north  and  sontli,  lying 
down  in  the  kingdom  of  God  ;  and  behold  there 
are  last  who  shall  be  first,  and  there  are  hrst  who 
shall  be  last,"  xiii.  2!t,  30.  From  this  it  may  now 
be  manifest,  that  by  those  who  sacrifice  to  gods, 
are  signified  those  who  are  in  the  worship  of  tin- 
false  tVom  evil,  and  that  these  arc  they  who  shall 
be  devoted,  that  is,  shall  be  cast  out.  For  false.s 
from  evil  are  evils  in  form,  inasmuch  as  evil,  when 
it  shows  itself  in  light,  and  forms  itself,  is  called 
tlic  false.  Hence  it  is,  that  they  who  are  in  evil 
as  to  life,  although  they  are  in  truths  as  to  doctrine, 
are  still  in  the  falses  of  their  own  evil.  That  this 
is  the  case,  manifests  itself  clearly  in  the  other 
life ;  for  such,  when  they  are  left  to  themselves, 
think  from  evil  against  the  truths  which  they  have 
known  and  professed ;  thus  they  think  falses.  Per- 
sons of  the  same  character  act  in  like  manner  in 
the  world,  when  they  are  left  to  themselves,  and 
think  ;  for  then  they  either  pervert  truths,  or  deny 


78 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


truths,  to  patronize  the  evils  of  their  life  ;  but  they 
who  are  in  good,  and  still  in  non-truths,  yea,  who 
are  in  falses  from  ignorance,  as  are  soin<^  within 
the  church,  and  also  some  out  of  the  church  who 
are  called  Gentiles,  these  indeed  regard  their  own 
falses  as  truths,  but  inasmuch  as  those  falses  come 
forth  from  good,  they  bend  them  to  good,  therefore 
there  is  nothing  of  malignity  in  them,  as  there  is 
in  falses  which  are  from  evil ;  and  whereas  the 
falses  thence  derived  are  mild  and  flexible,  they 
are  in  the  faculty  of  receiving  truths,  and  also 
do  receive  when  instructed  by  the  angels.  —  ./i. 
C.  9192. 

The  Nature  and  Quality  of  Intellectual  Faith. 

293.  What  is  the  nature  and  quality  of  intellect- 
ual faitli  shall  here  be  explained.  The  Word,  in 
the  spiritual  sense,  treats  in  many  passages  con- 
cerning the  understanding  of  divine  truths  in  the 
Word,  and,  where  the  desolation  of  tlie  church  is 
treated  of,  it  also  treats  concerning  the  under- 
standing of  the  divine  truths  thereof  from  the 
Word  being  destroyed ;  and  from  the  passages 
upon  that  subject  taken  collectively,  and  explored 
as  to  their  interior  sense,  it  is  evident  that  in 
proportion  as  the  understanding  of  truth  perishes 
in  the  church,  in  the  same  proportion  the  church 
perishes.  The  understanding  of  the  Word  is  also 
signified,  in  many  passages,  by  Egypt,  Ashur,  Is- 
rael, and  by  Ephraini ;  but  by  Egypt  the  natural 
understanding  thereof,  by  Ashur  rational  under- 
standing, by  Israel  spiritual  understanding,  and 
by  Ephraim  the  understanding  itself  of  the  Word 
in  the  church.  But  those  tiiree  degrees  of  under- 
standing, viz.,  the  natural,  rational,  and  spiritual, 
must  be  together,  in  order  that  man  may  see  and 
perceive,  from  illustration,  the  genuine  truths  of 
the  Word  ;  for  the  natural  understanding,  which 
is  the  lowest,  cannot  be  illustrated  by  its  own  lu- 
men, but  it  must  be  illustrated  by  the  light  of  the 
rational  man,  which  is  the  middle,  and  this  from 
spiritual  light ;  for  the  spiritual  understanding  is 
in  the  light  of  heaven,  and  sees  by  virtue  thereof, 
and  the  rational  is  mediate  between  the  spiritual 
and  the  natural,  and  receives  spiritual  light,  Mdiich 
it  transmits  into  the  natural  and  illustrates  it: 
hence  it  is  evident  that  the  natural  understand- 
ing, without  light  through  the  rational  from  the 
spiritual,  is  not  properly  understanding,  being 
without  light  from  heaven,  and  the  truths  of  the 
church,  which  are  also  the  truths  of  heaven,  can 
by  no  means  be  seen  except  in  the  light  of  heaven ; 
the  reason  is,  because  the  divine  truth,  proceeding 
from  the  Lord  as  a  sun,  is  the  light  of  heaven,  and 
the  Lord,  by  his  own  light,  which  is  spiritual  light, 
alone  illustrates  man.  From  these  considerations 
it  is  evident  that  the  Lord  wills  that  man  may 
not  only  know  the  truths  of  his  church,  but  also 
understand  them,  not,  however,  from  natural  light 
separated  from  spiritual  light,  for  natural  ligjit 
separated  from  spiritual  light,  in  the  tilings  of 
heaven  or  spiritual  tilings,  is  not  light,  but  thick 
darkness ;  for  man,  from  natural  light  separated, 
views  the  things  of  the  church  from  himself,  and 
not  from  the  Lord,  wherefore  he  cannot  see  them 
oilier  wise  than  from  appearances  and  fiillacies, 
and  to  see  them  from  these,  is  to  see  falses  for 
truths,  and  evils  for  goods.  The  fire  which  prop- 
agates and  also  enkindles  that  light  is  the  love  of 
self,  and  the  conceit  of  self-derived  intelligence, 
therein  originating:  when  man  tliinks  from  that 
fire  and  its  light,  in  proportion  as  lie  excels  in  in- 
genuity, and  thence  in  the  ficulty  of  confirming 
all  things  at  his  pleasure,  in  the  same  proportion 


he  can  also  confirm  falses  and  evils,  even  to  mak«? 
them  appear  as  truths  and  goods;  yea,  he  can  ex- 
hibit falses  and  evils  in  a  shining  natural  light, 
which,  nevertheless,  is  a  delusive  light,  raised  or 
exalted  by  the  contriver ;  but  to  comprehend  the 
things  of  the  church  from  this  light  is  not  to  un- 
derstand them,  but  rather  not  to  understand,  for 
man  from  that  liglit  alf)ne  sees  truths  as  falses, 
and  falses  as  truths:  this  is  especially  the  case 
when  any  received  dogma  is  assumed  as  an  essen- 
tial truth,  without  being  previously  examined, 
whether  it  be  true  or  not,  except  in  the  way  of 
confirmation  by  reasonings  from  the  natural  man, 
or  by  confirmations  from  particular  passages  in 
the  Word  not  understood.  When  a  man  views 
all  the  dogmas  of  his  religion  according  to  this 
mode,  he  may  assume  for  a  principle  whatever  he 
pleases,  and  by  the  light  of  confirmation  cause  it 
to  appear  as  if  it  were  a  truth  from  heaven,  al- 
though it  be  a  false  from  hell.  F'rom  what  has 
been  said  it  may  be  concluded,  that  by  the  un- 
derstanding of  the  truths  of  the  church,  is  meant 
the  understanding  thereof  illustrated  by  the  light 
of  heaven,  thus  by  the  Lord  :  the  man  who  is  in 
such  illustration  is  thereby  enabled  to  see  the 
truths  of  the  church,  rationally  in  the  world,  and 
spiritually  after  deith.  But  to  enter  into  the 
things  of  the  church,  which  inwardly  are  spirit- 
ual and  celestial,  from  natural  lumen  separated 
from  spiritual  light,  which  is  the  light  of  heaven 
from  the  Lord,  is  to  proceed  in  inverted  order,  for 
what  is  natural  cannot  enter  into  what  is  spiritual, 
but  what  is  spiritual  can  enter  into  what  is  natu- 
ral ;  for  natural  influx,  which  is  also  called  phys- 
ical influx,  is  not  given  with  man  into  the  thoughts 
and  intentions  of  his  spirit,  but  spiritual  influx  is 
given,  namely,  of  the  thoughts  and  intentions  of 
the  spirit  into  the  body,  and  into  its  actions  and 
sensations.  —  »4.  E.  840. 

Difference  between  Natural  and  Spiritual 
Faith. 

294.  With  those  who  are  in  the  doctrine  of  faitli 
alone,  there  is  indeed  no  faith,  by  which  is  to  bo 
understood  no  spiritual  faith,  or  not  the  faith  of 
the  church ;  yet  such  possess  natural  faith,  which 
is  also  called  persuasive  faith  ;  for  they  believe 
that  the  Word  is  divine,  they  believe  in  eternal 
life,  they  believe  also  in  the  remission  of  sins,  and 
in  many  other  things  ;  but  such  faith,  with  those 
who  are  without  charity,  is  merely  persuasive  faith, 
which,  regarded  in  itself,  does  not  difTer  from  a 
faith  of  things  unknown  which  are  heard  from 
others  in  the  world,  and  are  believed,  althougii 
neither  seen  nor  understood,  but  because  they  are 
said  by  some  one  whom  such  persons  think  worthy 
of  credit :  thus  it  is  only  the  faith  of  another  in 
themselves,  and  not  their  own.  And  this  faith, 
which  is  not  made  their  own  by  sight  and  under- 
standing, is  not  unlike  the  faith  of  one  born  blind 
concerning  colors  and  objects  of  sight  in  the 
world,  who  has  also  a  dulness  in  the  sense  of 
touching,  concerning  which  things  he  has  an  ex- 
traneous idea,  which  no  one  knows  but  himself 
This  faith  is  what  is  called  liistorical  fiiith,  and  i.- 
by  no  means  a  spiritual  faith,  such  as  the  faith  ol 
the  church  ought  to  be.  Spiritual  faith,  or  faith 
of  the  church,  is  wholly  derived  from  charity,  so 
tliat  in  its  essence  it  is  charity ;  also  things  spirit- 
ual, which  are  believed,  appear  in  light  to  those 
who  are  in  charity.  This  I  declare  from  experi- 
ence ;  for  every  one,  who  has  lived  in  charity  dur- 
ing his  abode  in  the  world,  sees,  in  the  other  life, 
his  own  trutli   v.hich   he  believes,  whereas  they 


WKITINC.S    OF    EMANUEL    SWEDENBORC. 


79 


who  have  bfcn  in  faith  alone,  see  nothinjj  at  all. 
Nevertheless,  lii-:torical  faith  only,  by  means  of 
thought  concerning  God,  concerning  heaven,  and 
etorn  il  life,  his  some  degree  of  conjunction  with 
heaven,  but  only  by  obscure  thought,  and  not  by 
the  affection  of  charity,  for  tliis  affection  it  has 
not :  wlicrcforo,  by  tiie  affection  which  such  per- 
sons have,  wliich  is  the  affection  of  tlie  love  of 
self  and  of  the  world,  they  arc  conjoined  to  hell : 
hence  it  may  appear  that  they  are  between  heaven 
and  hell,  inasnuich  as  they  look* with  tiieir  eyes 
towards  lieaven,  while  their  heart  is  inclined 
towards  hell;  to  do  which  is  to  prof  mo,  and  the 
lot  of  ))rofuiers  in  the  other  life  is  of  all  others 
thi  worst.  To  i)rorane  is  to  believe  in  God,  the 
Word,  eternal  life,  and  many  things  which  are 
taught  in  the  literal  sense  of  the  Word,  and  still 
to  live  contrary  to  them.  Hence,  then,  it  is,  that 
it  is  Slid,  "  I  would  thou  wert  cold  or  hot,"  for  he 
who  is  cold,  that  is,  who  is  without  faith,  does  not 
profane  ;  neither  does  he  wiio  is  hot,  that  is,  who 
lias  charity  alone.  —  A.  E.  2.'»"2. 

Providence  of  the   Lord  with  those  who  are 
taur^ht  the  Doctrine  of  Faith  alone. 

295.  The  greater  part  of  those  who  are  born 
within  the  churches  where  the  doctrine  of  faith 
alone,  and  of  jnstilication  thereby,  is  received,  do 
not  know  wiiat  fiith  alone  is.  nor  what  is  under- 
stood by  justification ;  wherefore,  when  they  hear 
those  things  from  their  teachers,  they  think  that  a 
life  according  to  the  precepts  of  God  in  the  Word 
is  thereby  undei-stood,  for  they  believe  this  to  be 
faith  and  also  jusiification,  not  ent<^ring  more  deeply 
into  the  mysteries  of  doctrine.  Such  persons,  also, 
when  they  are  instructed  concei'ning  fiith  alone, 
and  concerning  justitication  th^^reby,  believe  no 
otherwise  than  that  faith  alone  is  to  think  concern- 
ing God  and  salvation,  and  liow  they  ought  to  live; 
and  that  justification  is  to  live  bi'fore  God.  All 
within  the  church  who  are  saved,  are  kept  by  tlie 
Lord  in  this  state  of  thought  and  faith,  and  after  tlieir 
departure  out  of  the  Avorld  are  instructed  in  truths, 
because  they  possess  a  capacity  for  receiving  in- 
struction ;  but  they  who  have  framed  their  lives 
from  the  doctrine  of  faith  alone,  and  of  justifica- 
tion thereby,  as  above  spoken  of,  are  blinded,  for 
faith  alone  is  not  faith,  and  hence  justification  by 
faith  alone  is  a  nonentity.  It  is,  however,  to  be 
observed,  that  there  are  very  few  who  thus  live 
from  doctrine,  althougli  it  is  believed  by  the  preacli- 
ers  that  all  who  hear  their  preachings  are  under 
their  influence  ;  for  it  is  from  the  Divine  Provi- 
dence of  the  Lord,  that  there  are  but  very  few 
such. — 1.  £.  23a 

2*J(J.  That  still  the  Divine  Providence  of  the 
Lord  continually  operates,  that  those  should  be 
saved,  with  whom  faith  separate  from  charity  is 
made  matter  of  religion,  shall  now  be  said  :  it  is 
of  the  Divine  Providence  of  the  Lord,  that,  al- 
though tiiat  faith  has  become  matter  of  religion, 
still  every  one  knows  that  tiiat  faith  does  not  save, 
but  that  a  life  of  charity  does,  with  which  faith  acts 
as  one ;  for  in  all  the  churches  where  that  religion 
is  received,  it  is  taught,  that  there  is  no  salvation, 
unless  rnan  explores  himself,  sees  his  sins,  acknowl- 
edges them,  repents,  desists  from  them,  and  enters 
on  a  new  life :  this  is  read  with  much  zeal  before 
all  those  who  approach  the  Holy  Supjier;  adding, 
that  unless  they  do  this,  they  will  mix  ludy  things 
with  profane,  and  cast  themselves  into  eternal  dam- 
nation ;  yea,  in  England,  that  unless  they  do  it,  tlie 
devil  will  enter  into  th^-m  ns  into  Judas,  and  destroy 
them  as  to  soul  and  body  :  from  these  tilings  il  is 


manifest,  tliat  everyone  in  the  churclies  wl.'re 
faitli  alone  is  received,  is  still  taught  that  evils  ure 
to  be  shunned  as  sins.  Furtlier,  every  one  wlio  is 
born  a  Christian,  also  knows  that  evils  are  to  be 
shunned  as  sins,  from  this,  that  the  decalogue  is  put 
into  the  hands  of  every  boy  and  every  girl,  and  is 
taught  by  parents  and  mastt'rs  ;  and  also  ;ill  the  citi- 
zens of  the  kingdom,  es[)ecially  the  common  people, 
are  examined  by  the  priest  out  of  the  decalogue 
alone,  rei)eated  fiom  memory,  as  to  what  they  know 
of  tlie  Christian  religion  ;  and  also  are  admonished 
that  they  should  do  tlie  tilings  which  are  in  it :  it 
is  never  then  said  by  any  bisliop  that  they  are  not 
under  the  yoke  of  that  law,  nor  that  they  cannot 
do  those  things  because  there  is  no  good  from 
themselves.  The  Athitnsian  Creed  is  also  re- 
ceived in  the  whole  Cliristian  world,  and  that  also 
is  acknowledged  which  is  last  said  in  it,  that  the 
Lord  will  come  to  judge  tlie  living  and  the  dead, 
and  then  they  who  have  done  ^ood  will  enter  into 
eternal  life,  and  they  who  have  done  evil  into  eternal 
fire.  In  Sweden,  where  the  religion  of  faitli  alone 
is  received,  it  is  also  taught  openly,  that  faith 
separate  from  charity,  or  without  good  works,  is 
not  given;  this  is  inserted  in  a  kind  of  Appendix 
to  aid  the  memory  in  all  the  books  of  psalms,  wliich 
is  called  Hinderances  or  .stumbling-blocks  of  the 
impenitent,  Ohotferdigas  Foerhinder,  where  are 
these  words :  "  l^hey  who  are  rich  in  good  works, 
show  thereby  that  they  are  rich  in  faith ;  since, 
when  faith  is  saving,  it  operates  by  charity  ;  for 
justifying  faith  is  never  given  alone  and  separate 
from  good  works,  as  a  good  tree  is  not  iriven  with- 
out fruit,  nor  the  sun  without  light  and  heat,  nor 
water  without  moisture."  These  few  things  are 
adduced,  that  it  may  be  known  that  although  the 
religion  of  faith  alone  is  received,  still  the  goods 
of  charity,  which  are  good  works,  are  every  where 
t  night,  and  that  this  is  of  the  Divine  Providence 
of  the  Lord,  lest  the  common  people  should  be 
seduced  by  it.  I  have  heard  Luther,  with  whom  I 
have  several  times  spoken  in  the  spiritual  world, 
accurse  faith  alone,  and  gay  that  when  he  estab- 
lished it,  he  was  admonished  by  an  angel  of  the 
Lord  that  he  should  not  do  it ;  but  that  he  thought 
with  himself,  that  if  he  did  not  reject  works,  a 
separation  from  the  Catholic  religion  would  not  be 
made  ;  wherefore,  contrary  to  the  admonition,  he 
confirmed  that  faith.  —  D.  P.  253. 

Concerniiia;  the  invented   3Iod3s  of  the   Con- 
junction of  Good  Works  with  Faith  alone. 

297.  In  the  mean  time  it  may  be  necessary  to 
make  some  observations  concerning  the  conjunc- 
tions of  good  works  with  faith  invented  by  those 
who  have  believed  themselves  to  bo  more  acute 
and  sagacious  than  the  rest,  and  at  the  same  time  to 
be  endowed  with  such  ingenious  talents,  that  by 
reasonings  from  fallacies  they  can  induce  upon 
any  false  principle  whatever  the  appciirance  of 
truth :  but  in  order  that  these  things  may  he  in- 
vestigated, brought  down  to  the  apprehension,  and 
afterwards  unfolded,  the  conjunctions  of  good 
works  with  faith,  some  of  which  are  believed  by 
the  simple,  and  some  invented  by  the  learned, 
whereby  it  appears  as  if  that  disagreement  with 
the  Word  was  removed,  shall  here  be  mentioned. 
1.  The  most  simple  know  no  otherwise,  than  that 
faith  alone  is  to  believe  those  things  which  are  in 
the  Word,  and  which  the  doctrine  of  the  church 
thence  teaches.  2.  The  less  simple  do  not  know 
what  faith  alone  is,  but  that  faith  is  to  believe  what 
is  to  be  done:  few  of  them  make  any  distiirtion 
between  believing  and  doing.     3.  Otiicrs  inueed 


80 


COMPENDIUM    OF    THE    TIIF.OLOGICAL    AND    SPIRITUAL 


snpposo  tlint  faith  produces  jrood  works,  but  do  not ; 
think  liow  it  produces  them.  4.  Otliers  think  thnt 
faith  in  all  cases  precedes,  and  that  gfoods  are  j 
thence  prodnced,  or  exist,  as  fruit  from  a  tree.  5. 
Some  believe  that  this  is  effected  by  cooperation 
from  man,  but  some  that  it  is  elTected  without  co- 
operation. ().  But  wliereas  the  doctrinal  tenet  dic- 
tates that  faith  alone  saves,  witiiout  jjood  works, 
therefore  some  make  no  account  of  gfood  works, 
sayinff  in  their  hearts,  that  all  things  which  they 
do  in  the  si'rht  of  God  are  j?ood,  and  that  evils  arc 
not  seen  by  God.  7.  Ilowbeit,  innsmncli  as  deeds 
and  works,  also  doinnf  and  operating,  arc  fre- 
quently mentioned  in  the  Word,  hence,  from  the 
necessity  of  reconciling  the  Word  with  the  dogma, 
they  devise  conjunctions  of  different  kinds,  which 
however  are  such  that  faith  is  kept  by  itself  and 
works  by  themselves,  in  order  that  salvation  may 
be  in  faith,  and  nothing  tliereof  in  works.  H. 
Some  conjoin  faith  with  the  endeavor  of  doing 
good  with  those  who  have  arrived  to  the  last  de- 
gree of  justification,  but  with  an  endeavor  which 
derives  nothing  from  the  voluntary  principle  of 
man,  but  which  is  solely  from  influx  or  inspiration, 
inasmuch  as  good  from  the  voluntary  principle  of 
man  in  it-:e!f  is  not  good.  9.  Some  conjoin  faith 
with  the  merit  of  the  Lord,  saying  that  this  is  opera- 
tive in  all  things  of  man's  life,  whilst  he  is  ignorant 
thereof.  10.  Some  conjoin  faith  with  moral  good, 
and  with  civil  good,  which  goods  are  to  be  done 
fur  the  sake  of  man's  life  in  the  world,  but  not  foi- 
the  sake  of  eternal  life  ;  and  affirm  that  these  goods 
are  meant  by  the  deeds  and  works,  and  doing  and 
operating,  mentioned  in  the  Word,  and  that  for  the 
sake  of  uses  therein  good  works  are  to  be  taught 
and  preached  before  the  laity,  because  they  do  not 
know  these  arcana  concerning  the  conjunction  of 
faith  and  works,  and  some  cannot  comprehend  them. 
II.  Many  of  the  learned  suppose  that  the  conjunc- 
tion of  all  principles  is  in  faith  alone,  viz.  that 
therein  is  love  to  God,  love  towards  the  neighbor, 
the  good  of  life,  works,  the  Lord's  merit,  and  God  ; 
besides  what  man  thinks  concerning  those  things, 
and  wills  and  does  from  himself.  12.  It  is  to  be 
observed,  tliat  tliere  are  still  many  other  means  of 
conjunction  invented,  and  yet  more  by  the  same 
persons  in  the  spiritual  world,  for  spiritual  thought 
can  expatiate  into  innumerable  things  into  which 
natural  thought  cannot.  It  was  given  me  to  see  a 
certain  person  in  tlie  spiritual  world  devise  more 
than  a  hundred  Methods  of  this  conjunction,  and 
in  every  one  there  was  a  progress  in  meditation 
from  the  beginning  through  the  means  even  to  tiie 
end;  but  when  he  was  in  the  end,  and  believed 
that  he  now  saw  the  conjunction,  illustration  was 
then  given  him,  and  he  observed  that  the  more  in- 
teriorly he  thought  upon  the  subject,  the  more  he 
separated  faith  from  good  works,  instead  of  con- 
joining them.  From  these  considerations  it  may 
appear,  what  are  the  methods  of  conjunction  which 
the  learned,  especially,  have  invented,  whereby  the 
disagreement  of  the  dogma  of  faith  alone  with  the 
Word  appears  to  be  removed,  which  is  understood 
by  the  wound  of  death  of  the  beast  being  healed. 

1  E.  766. 

2\)S.  It  shall  also  be  explained,  in  a  few  words, 
how  the  head  of  that  religion,  that  salvation  con- 
sists in  faith  alone,  and  not  in  good  works,  has 
been  to  appearance  removed,  and  is  thence  ac- 
cepted by  the  learned ;  for  these  have  invented 
degrees  of  the  progression  of  fiiith  to  good  works, 
which  they  call  degrees  of  justitication :  the  first 
degree  they  make  to  be  hsarmg  from  masters  and 
'roiii  preacli"rs  ;  the  second  degree  they  make  to  be 


information  derived  from  the  Word,  that  it  is  so. 
the  tliird  degree  they  make  to  be  acknowledg- 
ment: and  whereas  nothing  of  the  church  can  be 
acknowledged  in  heart,  unless  temptation  precede, 
therefore  they  adjoin  temptation  to  this  degree  ; 
and  if  the  doubts  which  are  then  presented,  are 
dissipated  from  the  Word,  or  by  the  preacher,  and 
victory  is  thereby  obtained,  the\'  say  that  the  man 
has  confidence,  which  is  certainty  of  the  truth  of 
the  thing,  and  also  confidence  that  he  is  saved  by 
the  Lord's  merit ;  but  whereas  the  doubts  which 
occur  in  temptations  arise  principally  from  not 
undei-standing  the  Word,  where  deeds,  works, 
doing,  and  operating,  are  so  often  mentioned,  they 
say  that  the  understanding  is  to  be  held  back  under 
obedience  of  faith.  Hence  follows  the  fourth  de- 
gree, wliich  is  the  endeavor  to  do  good,  and  in 
whicli  they  lialt,  sajnng  that  when  man  arrives  to 
tins' degree,  he  is  justified,  and  that  then  all  the 
actions  of  hi-;  life  are  accepted  by  God,  and  that 
evils  of  the  life  are  not  seen  by  God,  because  they 
are  pardoned.  This  conjunction  of  faith  with  good 
works  has  been  invented  by  the  learned,  and  also 
accepted  by  them,  but  it  rarely  spreads  to  the 
common  people,  both  because  it  transcends  the 
apprehension  of  some  of  them,  and  because  they 
are  for  the  most  part  engaged  in  their  business  and 
employment,  wliich  divert  the  mind  from  under- 
standing the  interior  arcana  of  this  doctrine.  But 
the  conjunction  of  faith  with  good  works,  and 
thereby  an  apparent  agreement  with  the  Word,  is 
received  in  a  difterent  manner  by  those  who  are 
less  learned  ;  these  know  nothing  concerning  the 
degrees  of  justification,  but  believe  that  faith  alone 
is  the  only  medium  of  salvation ;  and  when  they 
see  from  the  Word,  and  hear  from  the  preacher, 
that  good  must  be  done,  and  that  man  is  to  be 
judged  according  to  his  works,  they  think  that 
faith  produces  good  works,  for  they  know  no  other- 
wise than  that  to  know  those  things  which  the 
preacher  teaches,  and  thence  to  think  that  it  is  so, 
is  faith ;  and  wiiereas  this  precedes,  they  believe 
that  faith  produces  good  works,  which  they  call 
the  fruits  of  faith,  not  knowing,  that  that  faith  is  a 
faith  of  the  memory  only,  wliich,  viewed  in  itself, 
is  historical  faith,  because  from  another,  and  thus  is 
the  faith  of  another  in  them,  and  that  such  faith  can 
never  produce  any  good  fruit.  Into  this  error  most 
of  the  Christian  world  have  fallen  in  consequence 
of  faith  alone  being  received  as  the  principal,  yea, 
as  the  only  medium  of  salvation.  —  Jl.  E.  787. 

Coiiceminsr  tlse  Faith  by  ■which  Diseases  were 
healed  by  the  Lord. 

299.  There  were  three  reasons  why  faith  in  the 
Lord  healed  them :  the  first  was,  their  acknowledg- 
ing his  divine  omnipotence,  and  that  He  was  God  : 
the  second  v.-as,  because  faith  is  acknowledgment, 
and  from  acknowledgment  intuition,  and  all  intui- 
tion from  acknowledgment  causes  another  to  be 
present,  wliich  is  a  common  thing  in  the  spiritual 
v.-orld  ;  in  this  case  therefore  intuition  from  the 
acknowledgment  of  the  Lord's  omnipotence,  which 
was  the  acknowledgment  from  which  they  were 
first  to  view  the  Lord,  when  a  new  church  should 
be  established  by  Him  ;  hence  it  may  appear,  what 
is  there  understood  by  faith:  the  third  reason  was, 
that  all  the  diseases  which  the  Lord  healed,  repre- 
sented and  thence  signified  spiritual  diseases,  to 
which  natural  diseases  correspond,  and  spiritual 
diseases  cannot  be  healed  except  by  the  Lord,  and 
indeed  by  looking  to  hi?  divine  omnipotence,  and 
by  repentance  of  the  life ;  wherefore  also  He  some- 
times said,  Thy  sins  are  remitted  thee ;  go  and  sin  no 


WRITIXGS    or    EMANUEL    SWEDENBORG. 


81 


more:  this  faith  al.so  was  roprosonted  and  sifrnificd 
by  their  miraculous  faith  :  but  tlio  faith  wliorcby 
spiritual  diseases  are  healed  by  the  Lord,  can  only 
be  ofiven  by  truths  from  the  Word,  and  by  a  life  ac- 
cordinjj  to  tliem,  tlie  truths  themselves  and  the  life 
accordinjif  to  them  constituting  the  quality  of  the 
faith;  but  upon  this  subject  more  will  be  said  in 
whit  follows.  "  When  the  disciples  could  not  heal 
the  lunatic,  Jesus  said  unto  them,  ( )  incredulous  and 
perviTso  generation,  how  long  sliall  I  be  with  you? 
and  Jesus  healed  him ;  and  He  said  to  the  disci- 
ples, tiiat  they  could  not  heal  him  by  reason  of  their 
unbelief,"  Matthew  xvii.  14,  and  following  verses: 
"  When  Jesus  came  into  his  own  country,  and  they 
were  there  oifendcd  in  Ilim,  He  said,  A  prophet  is 
not  without  honor  except  in  his  own  country,  and 
in  his  own  house  ;  therefore  He  did  not  many  virtues 
there  by  reason  of  their  unbelief,"  Matthew  xiii.  57, 
58 :  the  reason  why  the  Lord  called  the  disciples 
men  of  little  faith  when  they  could  not  do  miracles 
in  his  name,  and  why  he  could  not  do  miracles 
in  his  own  country  on  account  of  their  unbelief, 
was,  because  the  disciples  did  indeed  believe  the 
Lord  to  be  the  Messiali  or  Christ,  likewise  the  Son 
of  God,  and  the  prophet  of  whom  it  was  written  in 
the  Word,  but  still  they  did  not  yet  believe  in  Him 
as  God  omnipotent,  and  that  Jehovah  the  Father  was 
in  Him  :  and  yot  in  proportion  as  they  believed  Him 
to  be  a  man,  and  not  at  tiie  same  time  God,  His  Di- 
vine [principle],  to  M'hich  omnipotence  belonged, 
could  not  become  present  with  them  by  faith,  for 
faith  causes  the  Lord  to  be  present,  as  was  said 
above,  but  faitii  in  Him  as  a  man  only,  does  not  bring 
his  divine  omnipotence  present ;  which  also  is  the 
reason  why  they  cannot  be  saved,  who,  at  this  day 
in  the  world,  look  unto  His  human  [principle]  and 
not  at  the  same  time  unto  His  Divine,  as  is  the  case 
with  Socinians  and  Arians.  It  was  from  a  similar 
cause  that  the  Lord  could  not  do  miracles  in  his 
own  country,  for  they  there  saw  Him  from  infancy, 
like  another  man,  and  therefore  could  not  add  to  this 
idea  the  idea  of  his  divinit)^  and  when  this  idea  is 
not  present,  the  Lord  is  indeed  present  in  man,  but 
not  with  divine  omnipotence,  for  faith  causes  the 
presence  of  the  Lord  in  man  according  to  the  quality 
of  the  perception  concerning  Him. — .'3.  E.  815. 

The  Reason  why  Savinsr  Faith  is  in  the  Lord 
Jesus  Christ. 

300.  The  reason  why  we  should  believe,  that  is, 
should  have  faith,  in  God  the  Savior  Jesus  Christ, 
is,  because  it  is  in  a  visible  God,  in  whom  is  the 
invisible  ;  and  faith  in  a  visible  God,  who  is  Man, 
and  at  the  same  time  God,  enters  into  man  ;  for 
faith,  in  its  essence,  is  spiritual,  but  in  its  form, 
natural ;  wherefore,  Avith  man  it  becomes  spiritual- 
natural  ;  for  all  the  spiritual  is  received  in  the  nat- 
ural, that  it  may  be  something  with  man.  The 
bare  spiritual  enters,  indeed,  into  man,  but  it  is 
not  received  ;  it  is  like  ether,  which  flows  in  and 
flows  out  without  affecting  ;  for,  in  order  to  affect, 
there  must  be  perception,  and  thus  reception,  each 
in  the  mind  of  man  ;  and  this,  is  not  given  with 
man,  except  in  his  natural.  But,  on  the  other 
hand,  merely  natural  faith,  or  faith  destitute  of 
spiritual  essence,  is  not  faith,  but  only  persuasion, 
or  sciencf; :  persuasion  resembles  faitii  in  c>iter- 
nals,  but,  because  in  its  internals  there  is  nothing 
spiritual,  therefore  there  is  nothing  saving.  Such 
is  the  faitii  with  all  those  who  deny  the  divinity 
of  the  Lord's  Human;  such  was  the  Ariun  faith, 
and  sucl),  also,  is  the  Socinian  faith,  because  both 
reject  the  divinity  of  the  Lord.  What  is  faith, 
without  a  definite  object?  Is  it  not  like  a  look 
11 


into  the  universe,  which  falls,  as  it  were,  into  ar 
empty  void,  and  perishes  ?  Or  it  is  like  a  bird, 
flying  above  the  atmospiiere  into  the  ether,  where 
it  expires  as  in  a  vactunn.  The  habitation  of  this 
faith  in  the  mind  of  man  may  be  compared  to  the 
habitation  of  the  winds  in  the  wings  of  yl-^jlus, 
and  also  to  tlie  habitation  of  light  in  a  falling  star; 
it  rises  like  a  comet,  with  a  long  tail,  but  Tt  also 
passes  away  like  a  comet,  and  disappears.  In  a 
word,  faith  in  an  invisible  God  is  actually  blind, 
because  the  human  mind  does  not  see  its  (iod; 
and  the  ligiit  of  this  faith,  because  it  is  not  spirit- 
ual-natural, is  a  fatuous  liglit;  and  this  light  is 
like  the  light  in  a  glowworm,  and  like  the  light 
in  marshes,  or  upon  sulphureous  earth,  in  the  time 
of  night,  and  like  the  light  in  rotten  wood.  From 
this  light  nothing  else  exists  but  what  is  of  fan- 
tasy, in  which  what  appears  is  believed  to  be 
something,  and  yet  it  is  not.  Faith  in  an  invisible 
God  shines  in  no  other  light,  and,  especially,  when 
it  is  thought  that  God  is  a  spirit,  and  concerning 
spirit  it  is  thought  as  concerning  ether ;  what  else 
thence  follows,  but  that  man  looks  upon  God  as 
he  looks  upon  the  ether?  and  thus  he  seeks  Hitn 
in  the  universe,  and  when  he  does  not  find  Him 
there,  he  believes  nature  to  be  the  God  of  the 
universe.  The  naturalism  reigning  at  this  day  is 
from  this  origin.  Did  not  the  Lord  say,  that  '"'  no 
one  hath  ever  heard  the  voice  of  the  Father,  or 
seen  his  shape  ?"  John  v.  :\7  ;  and  also,  that  "  no 
one  hath  ever  seen  God,"  and  that  "  the  only-be- 
gotten Son,  who  is  in  the  bosom  of  the  Father, 
He  hath  revealed,"  i.  18.  "  No  one  hath  seen  the 
Father,  but  He  who  is  with  the  Father ;  He  hath 
seen  the  Father,"  vi.  40.  Also,  that  "  no  one 
Cometh  to  the  Father,  but  through  Him,"  xiv.  (> ; 
and  moreover,  that  "  the  man  seetli  and  knoweth 
the  Father,  who  seeth  and  knoweth  Him,"  xiv.  7, 
and  the  following  verses.  But  difl^erent  is  the 
faith  in  the  Lord  God  the  Savior,  who,  because 
He  is  God  and  Man,  may  both  be  approached  and 
seen  in  thought:  it  is  not  an  indeterminate  faith, 
but  it  has  a  definite  object,  (termtnum  a  quo  et  ad 
quevi,)  and  when  once  received  it  remains ;  as, 
when  any  one  has  seen  an  emperor  or  a  king,  as 
oflen  as  he  recollects  him,  their  image  returns. 
The  sight  of  that  faith  is  as  if  any  ojie  sees  a 
bright  cloud,  .and  an  angel  in  the  midst  of  it,  who 
invites  the  man  to  him,  that  he  may  be  elevated 
into  heaven :  thus  the  Lord  appears  to  those  who 
have  faith  in  Him,  and  ap])roaches  to  every  one 
as  he  knows  and  acknowledges  Him  ;  which  is 
done  as  he  knows  and  does  his  commandments, 
which  are,  to  shun  evils  and  do  goods ;  and  at 
length  He  comes  into  his  house,  and  makes  his 
abode  with  him,  together  with  the  Father  who  is 
in  Him,  according  to  these  words  in  John  :  "Jesus 
said.  He  who  hath  my  commandments,  and  doeth 
them,  he  it  is  that  loveth  Me  ;  and  he  that  loveth 
Me  shall  be  loved  by  my  Father,  and  I  will  love 
him,  and  will  manifest  Myself  to  him  ;  and  We 
will  come  to  him,  and  make  an  abode  with  inni. 
John  xiv.  21,  2.'}.  These  things  were  written  iu 
the  presence  of  the  twelve  apostles  of  the  Lord, 
who,  while  I  was  writing  them,  were  sent  to  me 
by  the  Lord.  —  T.  C.  R.  .*«!). 

Memorable  Relations  concerning  Faith. 

1501.  One  morning,  being  awaked  from  sleep,  I 
saw  two  angels  descending  from  heaven,  one  from 
the  south  of  heaven,  and  the  other  from  the  east 
of  heaven,  both  in  chariots,  to  which  were  attached 
v/hite  horses.  The  chariot  in  which  the  angel 
from   the  south  of  heaven  was   carried,  shone  as 


82 


COMPENDIUM    OF    THK    THKOLOGICAL    AND    SPITilTrAL 


from  silver,  ;uv\  tlio  ciiariot  in  which  tlio  an<jnl 
from  thf  oast  of  hcMvcm  was  carried,  shone  as  from 
gold,  and  the  reins  which  they  held  in  their  hands 
frlittercd  as  from  the  flamy  li^rht  of  the  morning. 
Thus  those  two  angels  seemed  to  me  at  a  distance  ; 
but  wiien  they  came  near,  they  did  not  appear  in 
a  chariot,  but  in  their  angelic  form,  which  is  hu- 
man. He  who  came  from  the  east  of  heaven  was 
dressed  in  jjarments  of  siiining  purple,  and  he 
who  came  from  tlie  south  of  heaven,  in  garments 
of  violet  blue.  Wiien  th(\v  were  under  tlie  heavens, 
in  the  lower  regions,  they  ran  one  to  the  other,  as 
if  they  were  striving  to  see  which  would  he  first, 
and  mutually  embraced  and  kissed  each  other.  I 
heard  th;)t  those  two  angels,  while  they  lived  in 
the  world,  were  joined  together  in  an  interior 
friendship  ;  but  now,  one  was  in  the  eastern 
heaven,  and  the  other  in  the  southern  heaven: 
in  the  eastern  heaven  are  those  who  are  in  love 
from  the  Lord,  but  in  the  southern  heaven  are 
those  who  are  in  wisdom  from  the  Lord.  When 
they  had  conversed  together  for  some  time  con- 
cerning the  maofnificnnt  things  in  their  heavens, 
this  came  into  their  discoursr-,  "  Whether  heaven, 
in  its  essence,  be  love,  or  whether  it  be  wisdom." 
They  agreed  immediately  that  one  is  of  the  other, 
but  the  question,  which  was  the  original,  they  dis- 
cussed. The  angel  who  was  from  the  heaven  of 
wisdom,  asked  the  other,  "  What  is  love  ?  "  and 
he  replied,  that  "  Love  originating  from  the  Lord, 
as  a  ^un,  is  the  heat  of  the  life  of  angels  and  men, 
thus  the  esse  of  their  life  ;  and  that  the  deriva- 
tions of  love  are  called  affections,  and  that  by 
these  are  produced  perceptions,  and  thus  thousfhts  : 
"wJicnco  it  flowt!,  that  wislon  in  its  origin  is  love ; 
con:iequ?ntly,  that  thought,  in  its  origin,  is  tlie 
affection  of  that  love ;  and  that  it  may  be  seen 
from  the  derivations  viewed  in  their  order,  that 
thought  is  nothing  else  than  the  form  of  affection; 
and  that  this  is  not  known,  because  thoughts  are 
in  light,  but  affections  in  heat ;  and  that,  therefore, 
one  reflects  upon  thoughts,  but  not  upon  affections. 
That  thought  is  nothing  else  than  the  form  of  tiie 
affection  of  some  love,  may  also  be  illustrated  by 
speech,  in  that  this  is  nothing  else  than  the  form 
of  sound  ;  it  is  also  similar,  because  sound  corre- 
sponds to  affection,  and  speech  to  thought ;  where- 
fore affection  sounds  and  thought  speaks.  This 
also  may  be  made  perspicuous,  when  it  is  said. 
Take  away  sound  from  speech,  and  is  any  thing 
of  speech  given  ?  In  like  manner,  take  a.way 
affection  from  thought,  and  is  any  thing  of  thought 
given?  Thence,  now,  it  is  manifest,  that  love  is 
the  all  of  wisdom  ;  hence,  that  the  essence  of  tlie 
heavens  is  love,  and  that  their  existence  is  wis- 
dom ;  or,  what  is  the  same,  that  the  heavens  are 
from  the  divine  love,  and  that  they  exist  from  the 
divine  love  by  the  divine  wisdom.  Wherefore,  as 
was  said  before,  one  is  of  the  other."  There  was 
with  me  a  novitiate  spirit,  who,  hearing  this,  asked, 
whether  it  is  similar  with  charity  and  fliith,  be- 
cause charity  is  of  affection,  and  faitli  is  of  thought. 
And  the  angel  replied,  *'  It  is  altogether  similar : 
faith  is  no  oilier  than  the  form  of  charity,  just  as 
speech  is  the  form  of  sound  ;  faith  also  is  formed 
by  charity,  as  speech  is  formed  by  sound.  We 
in  heaven  know  also  the  mode  of  formation,  but 
there  is  not  leisure  to  explain  it  here."  lie  add- 
ed, "By  faith  I  understand  spiritual  faith,  in  which 
alone  there  is  life  and  spirit  from  the  Lord  by 
charity ;  for  this  is  spiritual,  and  by  it  faith  be- 
comes so.  Wherefore,  faith  without  charity  is 
merely  natural  faith,  and  tiiis  faith  is  dead  ;  it  also 
conjoins  itself  with  merely  natural  affection,  which 


is  no  other  than  concupiscence.  Tiie  air^f-* 
spoke  concerning  these  things  spirituilly ;  and 
spiritual  speech  embraces  tliousands  of  things 
wliich  natural  speech  cannot  express  ;  and,  what 
is  wonderful,  which  cannot  even  fall  into  the  ideas 
of  natural  thought."  After  the  angels  had  con- 
versed on  this  and  that,  they  departed  ;  and  when 
they  returned,  each  to  his  own  heaven,  there  ap- 
peared stars  around  their  heads  ;  and  when  they 
were  removed  to  a  distance  from  me,  they  seemed 
again  in  chariots  as  before. 

•302.  After  those  two  anirels  wove  out  of  my 
sight,  I  saw  at  the  right  side  a  garden,  whore  were 
olives,  fig  trees,  laurels,  and  palms,  placed  in  order 
according  to  correspondences.  I  looked  thither, 
and  saw  angels  and  spirits  walking  and  talking 
together  among  the  trees.  And  then  one  of  the 
angelic  spirits  looked  at  ine,  (those  are  called  an- 
gelic spirits  wiio  are  in  the  world  of  spirits,  pre- 
paring for  heaven :)  he  came  from  that  garden  to 
me,  and  said,  "  Will  you  come  with  me  into  our 
paradise,  and  you  shall  hear  and  see  wonderful 
things  ?  "  And  I  went  with  him.  And  then  he 
said  to  me,  "These  wiiom  you  see  (for there  were 
many)  are  all  in  the  love  of  truth,  and  thence  in 
tlie  light  of  wisdom.  Tliore  is  also  a  palace  here, 
which  we  call  the  Temple  of  Wisdom  ;  but  no 
one  can  see  it  who  believes  him?elf  to  be  very 
wise,  still  less  can  he  who  believes  himself  to  be 
wise  enough,  and  least  of  all,  he  who  believes 
himself  to  be  wise  from  iiimself :  the  reason  is, 
because  those  are  not  in  the  reception  of  the  light 
of  heaven,  from  the  love  of  genuine  wisdom. 
Genuine  wisdom  is,  that  a  man  sees,  from  the 
liglit  of  heaven,  that  what  he  knows,  understands 
and  comprehends  [sapii),  is  as  little,  compared 
with  what  he  does  not  know,  understand,  and 
comprehend,  as  a  drop  of  water  is  to  the  ocean ; 
consequently,  scarcely  any  tiling.  Every  one  who 
is  in  this  paradisiacal  garden,  and,  from  perception 
and  sight  in  himself,  acknowledges  that  bo  has 
respectively  so  little  wisdom,  sees  that  Temi'lk 
OF  Wisdom  ;  for  interior  light  in  the  mi;id  of 
man  enables  him  to  see  it,  but  not  his  exterior 
light  without  that.  Now,  because  I  have  often 
thought  that,  and  from  science,  and  then  from 
perception,  and  at  last  from  interior  light,  have 
acknowledged  that  man  has  so  little  wisdom,  lo,  it 
was  given  me  to  see  that  temple.  It  was,  as  to 
farm,  admirable  ;  it  was  very  elevated  above  the 
ground,  quadrangular,  the  walls  were  of  crystal, 
the  roof  of  transparent  jasper,  elegantly  arcJied; 
the  foundation  of  various  precious  stones ;  the 
steps,  by  which  they  ascended  into  it,  were  of 
polished  alabaster:  at  the  sides  of  the  steps  there 
appeared,  as  it  were,  lions  with  whelps.  And  then 
I  asked  whether  I  miffht  enter,  and  it  was  said 
that  I  might :  wherefore  I  ascended,  and  when  I 
entered  I  saw,  as  it  were,  cherubs  flying  under  the 
roof,  but  presently  vanishing.  The  floor  upon 
which  we  walked  was  of  cedar,  and  the  whole 
temple,  from  the  transparence  of  the  roof  and 
walls,  was  built  to  a  form  of  light.  Tiie  angelic 
spirit  entered  with  me,  and  I  related  to  him  what 
I  liad  heard  from  the  two  angels,  concerning  love 
and  WISDOM,  and  concerning  charity  and  faith ; 
and  then  he  said,  "  Did  they  not  speak  also  con- 
cerning a  third  ?  "  And  I  said,  "What  third?" 
He  replied,  "  It  is  the  good  of  tse.  Love  and 
wisdom,  without  the  good  of  use,  are  not  any 
thing  ;  they  are  only  ideal  entities,  nor  do  they 
become  real  before  they  are  in  use  :  for  love,  wis- 
dom, and  use,  are  three  things  which  cannot  be 
separated :  if  they  are  separated,  neither  is  any 


WRITINGS    OF    EMAXUEL    SWEDENBORG. 


81} 


thinp.  Love  is  not  any  tlunfj  witliout  wisdoin,  but 
in  wisdom  it  is  forni?d  to  something  :  tliis  some- 
thing, to  wliich  it  is  formed,  is  use  ;  wlierofore, 
when  love  by  wisdom  is  in  use,  tlien  it  really  is, 
because  it  actually  exists.  They  are  just  like 
end,  cause,  and  effect ;  the  end  is  not  any  thing 
Jinless  by  the  cause  it  be  in  the  effect :  if  one  be 
loosed  from  those  three,  the  whole  is  loosed,  and 
becomes  as  nothing.  It  is  similar  with  charity, 
faith,  and  works.  Charity  without  faith  is  not  any 
thing,  neither  is  faith  without  charity,  nor  charity 
and  faith  without  works;  but  in  works  they  are 
something,  and  such  a  something  as  the  use  of  the 
works  is.  It  is  similar  with  affection,  thought, 
and  operation,  and  it  is  similar  with  will,  under- 
standing, and  action  ;  for  tiie  will  without  the  un- 
derstanding is  like  the  eye  without  sight ;  and 
both  without  action  are  like  a  mind  without  a 
body :  that  it  is  so,  may  be  clearly  seen  in  this 
temple,  because  the  light  in  which  we  are  here  is 
a  light  enlightening  the  interiors  of  the  mind. 
Geometry  also  teaches  that  there  is  nothing  com- 
plete and  perfect,  unless  it  be  a  trine ;  for  a  line 
is  not  any  thing,  unless  it  become  an  area,  nor  is 
an  area  any  thing,  unless  it  become  a  body ; 
wherefore,  one  must  be  drawn  into  another,  that 
they  may  exist,  and  they  coexist  in  the  third.  As 
it  is  in  this,  it  is  also  in  all  created  things,  each 
of  which  is  terminated  in  a  third.  Thence  now 
It  is,  that  in  the  Word  the  nuuibor  three  signifies 
what  is  complete  and  perfect.  Since  it  is  so,  I 
could  not  but  wonder  that  som?  profess  faith  alone, 
some  charity  alone,  and  some  works  alone,  when 
yet  one  without  another,  or  any  two  togetlior,  with- 
out the  third,  is  not  any  thing."  But  then  I  asked, 
"  Cannot  a  man  have  charity  and  faith,  and  still 
not  works  ?  Cannot  a  man  be  in  affection  and 
thought  concerning  something,  and  yet  not  in  the 
operation  of  it  ?  "  And  the  angel  answered  me, 
"  He  can  only  ideally,  but  not  really  ;  he  will  still 
be  in  the  endeavor  or  will  to  operate,  and  will  or 
endeavor  is  in  itself  an  act,  because  it  is  a  contin- 
ual striving  to  act,  which  becomes,  by  determina- 
tion, an  act  in  externals  :  wherefore,  endeavor  and 
will,  as  an  internal  act,  is  accepted  by  every  wise 
man,  because  it  is  accepted  by  God,  altogether  as 
an  external  act,  provided  it  do  not  fail  when  op- 
portunity is  given."—  T.  C.  R.  380,' 387. 

Sect.  7.  —  Charity  and  Good  Works. 
Who  is  the  Neighbor. 

303.  It  shall  first  be  shown  what  the  neighbor  is, 
as  it  is  the  neighbor  who  is  to  be  loved,  and 
towards  whom  charity  is  to  bo  exercis-d.  For 
unless  it  be  known  what  our  neighbor  is,  charity 
may  be  exercised  in  a  similar  manner,  witliout 
distinction,  towards  the  evil  as  well  as  towards 
the  good,  whence  charity  ceases  to  be  charity  ;  for 
the  evil,  from  the  benefactions  conferred  on  them, 
do  evil  to  their  neighbor,  but  the  good  do  good. 

304.  It  is  a  common  opinion  at  this  day,  that 
every  man  is  equally  a  neighbor,  and  that  benelits 
are  to  be  conferred  on  every  one  who  needs  assist- 
ance :  but  it  is  the  business  of  Christian  prudence 
to  examine  well  the  quality  of  a  man's  life,  and 
to  exercise  charity  to  him  accordingly.  The  man 
of  the  internal  church  exercises  his  charity  with 
discrimination,  consefjuently  with  intelligence  ;  but 
the  man  of  the  external  church,  forasmuch  as  he 
is  not  able  thus  to  discern  things,  does  it  indis- 
criminately. 

305.  The  distinctions  of  neighbor,  which  the 
man  of  the  church  ought  well  to  know,  depend 
upon  Uio  good  '.vliich  is  with  every  one  ;  and  for- 


asmuch as  all  goods  proceed  from  the  Lord,  there- 
fore the  Lord  is  our  neighbor  in  a  supremo  sense 
and  in  a  supereminent  degree,  and  the  origin  is 
from  Iliin.  Hence  it  follows,  that  so  far  as  any 
one  is  rece])tive  of  th"  Lord,  in  that  degree  he  is 
our  neigld)or ;  and  forasmuch  as  no  one  receives 
the  Lord,  that  is,  good  from  Him,  in  the  same 
manner  as  another,  therefore  no  one  is  our  neigh- 
bor in  the  same  manner  as  another.  For  all  who 
are  in  the  heavens,  and  all  the  good  who  are  on 
the  earths,  differ  in  good  :  no  two  ever  receive  a 
good  that  is  altogether  one  and  the  same  ;  it  must 
be  various,  tiiat  each  niay  subsist  by  itself.  But 
all  these  varieties,  consequently  all  the  distinc- 
tions of  neighbor,  which  depend  on  the  reception 
of  the  Lord,  that  is,  on  the  reception  of  good  from 
Him,  can  never  be  known  by  any  man,  nor  indeed 
by  any  angel,  except  in  a  general  manner,  or  with 
respect  to  their  kinds  and  species  ;  neither  does 
tiie  Lord  recpiire  any  more  of  the  man  of  the  church 
tiian  to  live  according  to  what  he  knows. 

30().  Forasmuch  as  good  is  different  with  every 
one,  it  follows,  that  the  (juality  of  his  good  deter- 
mines in  what  degree  and  in  what  proportion  any 
one  is  our  neighbor.  That  this  is  the  case  is  plain 
from  the  Lord's  parable  concerning  him  that  fell 
among  robbers,  whom,  when  half  dead,  the  priest 
passed  by,  and  also  the  Levite  ;  hut  the  Samari- 
tan, after  he  had  bound  up  his  wounds,  and  poured 
in  oil  and  wine,  took  him  up  on  his  own  beast,  and 
led  him  to  an  iim,  and  ordered  that  care  should 
be  taken  of  him  :  he,  forasmuch  as  he  exercised 
the  good  of  charity,  is  called  neighbor,  Luke  x. 
'-i!)-."57  ;  whence  it  may  be  known  that  they  are 
our  neighbor  who  arc  in  good :  oil  and  wine, 
which  the  Samaritan  poured  into  the  wounds,  also 
signify  good  and  its  truth. 

307.  It  is  plain,  from  what  has  now  been  said, 
that,  in  a  universal  sense,  good  is  the  neighbor, 
forasmuch  as  a  man  is  neighbor  according  to  the 
quality  of  the  good  that  is  with  him  from  th(; 
Lord  ;  and  forasmuch  as  good  is  the  neighbor, 
so  is  love,  for  all  good  is  of  love  ;  consequently, 
every  man  is  our  neiirhbor  according  to  the  quality 
of  the  love  which  he  receives  from  tiie  Lord.  — 
H.  D.  8 1-88. 

308.  The  reason  why  good  is  the  neighbor,  i.-- 
because  good  is  of  the  will,  and  the  will  is  th" 
esse  of  the  life  of  man ;  the  truth  of  the  under- 
standing is  also  the  neighbor;  but  so  far  as  it  pro- 
ceeds from  the  good  of  the  will,  for  the  good  of 
the  will  forms  itself  in  the  understanding,  and 
there  exhibits  itself  to  bo  seen  in  the  light  of  rea- 
son. That  good  is  the  neighbor,  is  evident  froi;; 
all  experience.  Who  loves  a  person,  except  from 
the  quality  of  his  will  and  understanding,  that  is. 
from  wh:it  is  good  and  just  in  him?  As,  for  ex- 
ample, who  loves  a  king,  a  prince,  a  duke,  a  gov- 
ernor, a  consul,  any  magistrate,  or  any  judge,  bur. 
from  the  judgment  from  which  they  act  and  speak  ? 
Who  loves  a  primate,  a  minister  or  canon  of  the 
church,  but  for  learning,  integrity  of  life,  and  zeal 
for  the  salvation  of  souls  ?  Who  loves  the  geu'rai 
of  an  army,  or  any  officer  under  him.  but  for  cour- 
age, and,  at  the  same  time,  prudence  ?  Who  loves 
a  merchant,  but  for  honesty  ?  or  a  workman  and  a 
servant,  but  for  fidelity  ?  Y'ea,  wlio  loves  a  tree, 
but  for  its  fruit  ?  or  ground,  but  for  its  fertility  .- 
or  a  ston  ■.  but  for  its  preciousness  ?  &c.  And. 
what  is  remarkable,  not  only  the  honest  man  love.; 
what  is  good  and  just  in  another,  but  also  the  dis- 
honest man,  because  with  him  he  is  not  in  any 
fear  of  the  loss  of  fame,  honor,  or  wealth.  But 
the  love  of  <rood  with  a  dishonest  man,  is  not  love 


84 


COMl'ENDIU.M    OF    THE    THEOLOGICAL    AN!:)    SPIRITUAL 


of  the  neif^libor ;  for  a  dishonest  man  does  not  in- 
wardly love  anotluM-,  only  so  far  as  he  serves  him. 
But  to  love  the  <rooil  in  another,  from  good  in  one's 
self,  is  freniiine  love  towards  the  neighbor,  for  then 
the  goods  mutually  kiss  each  other,  and  join  them- 
selves together.  —  T.  C.  R.  418. 

What  are  the  Degrees  of  Neighbor. 

309.  But  the  neighbor  is  not  only  man  singly, 
but  also  man  collectively,  as  a  less  or  greater  soci- 
ety, our  country,  the  church,  the  Lord's  kingdom, 
and,  above  all,  the  Lord  Himself;  these  are  the 
neighbor  to  whom  good  is  to  be  done  from  love. 
These  are  also  the  ascending  degrees  of  neighbor, 
for  a  society  consisting  of  many  is  neighbor  in  a 
higher  degree  than  a  single  man  is ;  in  a  still  su- 
perior degree  is  our  country ;  in  a  still  superior 
degree  is  the  church ;  and  in  a  still  superior  de- 
gree is  the  Lord's  kingdom  ;  but  in  the  supreme 
degree  is  the  Lord :  these  ascending  degrees  are 
as  the  stops  of  a  ladder,  at  the  top  of  which  is  the 
Lord. 

310.  A  society  is  our  neighbor  more  than  a  sin- 
gle man,  because  it  consists  of  many.  Charity  is 
to  be  exercised  towards  it  in  a  like  manner  as 
towards  a  man  singly,  that  is,  according  to  the 
quality  of  the  good  tliat  is  with  it;  consequently, 
in  a  manner  totally  different  towards  a  society  of 
well-di:^posed  persons,  than  towards  a  society  of 
ill-disposed  persons  :  the  society  is  loved  when  its 
good  is  provided  for  from  the  love  of  good. 

311.  Our  country  is  our  neighbor  more  than  a 
society,  because  it  is  like  a  parent ;  for  a  man  is 
born  therein,  and  is  thereby  nourished  and  pro- 
tected from  injuries.  Good  is  to  be  done  to  our 
country  from  a  principle  of  love  according  to  its 
necessities,  which  principally  regard  its  suste- 
nance, and  the  civil  and  spiritual  life  of  those  there- 
in. He  who  loves  his  country,  and  does  good  to 
it  from  good  will,  in  the  other  life  loves  the  Lord's 
kingdom,  for  there  the  Lord's  kingdom  is  his  coun- 
try, and  he  who  loves  the  Lord's  kingdom  loves 
the  Lord,  because  the  Lord  is  all  in  all  in  his 
kingdom. 

312.  The  church  is  our  neighbor  more  than  our 
country,  for  he  who  provides  for  the  church,  pro-' 
vides  for  the  souls  and  eternal  life  of  the  men  who 
dwell  in  his  country;  wherefore,  he  who  provides 
for  the  church  from  love,  loves  his  neighbor  in  a 
superior  degree,  for  he  wishes  and  wills  heaven 
and  happiness  of  life  to  eternity  to  others. 

313.  TJie  Lord's  kingdom  is  our  neighbor  in  a 
still  superior  degree,  for  the  Lord's  kingdom  con- 
sists of  all  who  are  in  good,  as  well  those  on  the 
earths  as  those  in  the  heavens  ;  thus  the  Lord's 
kingdom  is  good  with  all  its  quality  in  the  com- 
plex :  when  this  is  loved,  the  individuals  are  loved 
who  are  in  good. 

314.  These  are  the  degrees  of  neighbor,  and 
love  ascends,  with  those  who  are  principled  in  love 
towards  their  neighbor,  according  to  these  degrees. 
But  these  degrees  arc  degrees  in  successive  order, 
in  which  what  is  prior  or  superior  is  to  be  preferred 
to  what  is  posterior  or  inferior ;  and  forasmuch  as 
the  Lord  is  in  the  supreme  degree,  and  He  is  to 
he  regarded  in  each  degree  as  the  end  to  which 
n  tends,  consequently.  He  is  to  be  loved  above 
all  persons  and  things.  Hence,  now,  it  may  ap- 
pear in  what  manner  love  to  the  Lord  conjoins 
itself  mth  love  towards  the  neighbor.  —  //.  D. 
91-90. 

315.  In  regard  to  mere  person,  one  man  is  not 
more  a  neighbor  than  another;  but  only  in  regard 
tjo  the  good  which  gives  him  his  peculiar  nature  : 


for  there  are  as  many  differences  of  neighbor  as  . 
there  are  differences  of  good  ;  and  the  difforences 
of  good  are  infinite.  It  is  commonly  believed, 
that  a  brother,  kinsman,  or  relation,  is  more  the 
neighbor  than  a  stranger,  and  that  our  fellow- 
countryman  is  more  the  neighbor  than  a  foreigner ; 
and  yet,  every  one  is  the  neighbor  according  t« 
his  good,  be  he  Greek,  or  be  he  Gentile  ;  for  every 
one  is  the  neighbor  according  to  spiritual  affinity 
and  relationship.  This  may  be  seen  from  the  fact 
that  every  man  after  death  comes  among  his  own, 
whom  he  is  similar  to  in  good,  or,  what  is  the  same 
thing,  in  affection  ;  and  that  natural  affinities  per- 
ish after  death,  and  are  succeeded  by  spiritual 
affinities,  because,  in  the  newly-entered  heavenly 
society,  one  man  knows  another,  and  the  two  are 
consociated,  by  being  in  similar  good.  Often  who 
are  brothers  in  the  world,  five  may  be  in  hell,  and 
five  in  heaven,  and  each  of  these  five  in  different 
societies,  and  then  the  one,  on  meeting  the  others, 
does  not  know  them.  They  are  all,  therefore,  in 
the  society  of  their  own  affection.  Hence  it  is 
plain,  that  every  man  is  the  neighbor  according  to 
the  quality  of  his  good.  This  is  espeoially  the 
case  with  spiritual  goods,  and  charity  has  primary 
respect  to  them.  —  C.  20. 

What  Charity  properly  is. 

316.  It  is  believed  by  many,  that  love  towards 
the  neighbor  consists  in  giving  to  the  poor,  in  as- 
sisting the  indigent,  and  in  doing  good  to  ever}' 
one ;  but  charity  consists  in  acting  prudently,  and 
to  the  end  that  good  may  result.  He  who  assists 
a  poor  or  indigent  villain,  does  evil  to  his  neighbor 
through  him,  for,  through  the  assistance  which  he 
renders,  he  confirms  him  in  evil,  and  supplies  him 
with  the  means  of  doing  evil  to  others :  it  is  oth- 
erwise with  him  who  gives  support  to  the  good. 

317.  But  charity  extends  itself  much  more 
widely  than  to  the  poor  and  indigent;  for  charity 
consists  in  doing  what  is  right  in  every  work,  and 
our  duty  in  every  oftice.  If  a  judge  does  justice 
for  the  sake  of  justice,  he  exercises  charity  ;  if  he 
punishes  the  guilty  and  absolves  the  innocent,  he 
exercises  charity,  for  thus  he  consults  the  welfare 
of  his  fellow-citizens  and  of  his  country.  The 
priest  who  teaches  truth,  and  leads  to  good,  for 
the  sake  of  truth  and  good,  exercises  charity.  But 
he  who  does  such  things  for  the  sake  of  self  and 
the  world,  does  not  exercise  charity,  because  he 
does  not  love  his  neighbor,  but  himself. 

318.  The  case  is  the  same  in  all  other  instances, 
whether  a  man  be  in  any  office  or  not ;  as  with 
children  towards  their  parents,  and  with  parents 
towards  their  children  ;  with  servants  towards  their 
masters,  and  with  masters  towards  their  servants  ; 
with  subjects  towards  their  king,  and  with  a  king 
towards  his  subjects  :  whoever  of  these  does  hit! 
duty  from  a  principle  of  duty,  and  what  is  just 
from  a  principle  of  justice,  exercises  charity. 

319.  The  reason  why  such  things  belong  to  the 
love  towards  the  neighbor,  or  charity,  is  because, 
as  was  said  above,  every  man  is  our  neighbor,  but 
in  a  different  manner.  A  less  and  greater  society 
is  more  our  neighbor  ;  our  country  is  still  more  our 
neighbor;  the  Lord's  kingdom  still  more;  and  the 
Lord  above  all ;  and,  in  a  universal  sense,  good, 
which  proceeds  from  the  Lord,  is  our  neighbor ; 
consequently,  sincerity  and  justice  are  so  too. 
Wherefore,  he  who  does  any  good  for  the  sake  of 
good,  and  he  who  acts  sincerely  and  justly  for  the 
sake  of  sincerity  and  justice,  loves  his  neighbor 
and  exercises  charity ;  for  he  does  so  from  the  love 
of   what  is  good,  sincere,   and   just,   and  conse- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


6J 


quontly  from  the  love  of  those  in  wliom  good,  sin- 
cerity, and  justice  are. 

3y0.  Charity,  therefore,  is  an  internal  affection, 
from  which  man  wills  to  do  good,  and  this  with- 
out rPiiHincratioii :  the  delight  of  iiis  life  consists 
in  doing  it.  With  them  who  do  good  from  inter- 
nal affection,  there  is  charity  in  every  thing  which 
they  think  and  speak,  and  which  they  will  and  do. 
It  may  be  said  tliat  a  man  or  angel,  as  to  his  inte- 
riors, is  charity,  when  good  is  his  neighbor.  So 
\\idely  does  charity  extend  itself. 

'Vi\.  They  who  have  the  love  of  self  and  of  the 
wa  Id  for  an  end,  cannot  in  any  wise  be  in  charity  ; 
the}  do  not  even  know  what  charity  is,  and  cannot 
at  all  comprehend  that,  to  will  and  do  good  to  the 
neighbor,  without  reward,  as  an  end,  is  iieaven  in 
man,  and  that  there  is  in  that  affection  a  happi- 
ness as  great  as  that  of  the  angels  of  heaven, 
which  is  ineffable  ;  for  they  believe,  if  they  arc 
deprived  of  the  joy  proceeding  from  the  glory  of 
honors  and  riches,  that  nothing  of  joy  can  be  ex- 
perienced any  longer ;  when  yet  it  is  then  tliat 
heavenly  joy  first  begins,  which  infinitely  tran- 
scends the  other.  --  H.  D.  100-105. 

.'Vi'i.  The  first  part  of  charity  consists  in  looking 
to  the  Lord,  and  shunning  evils  because  they  are 
sins.  Who  docs  not  see  that  an  impenitent  man  is 
a  wicked  man  ?  and  who  does  not  see  that  a  wicked 
man  has  no  charity  ?  and  who  does  not  see  that 
the  man  who  has  no  charity  cannot  do  charity  .' 
Charity  comes  from  charity  in  man.  —  C.  7,  8. 

323.  The  second  part  of  charity  consists  in  do- 
ing goods  because  they  are  uses.  Yet  still  they 
are  goods  only  in  as  far  as  the  doer  of  them  shuns 
evils  as  sins.  If  they  are  done  before  evils  are 
shunned  as  sins,  they  are  external,  nay,  meritori- 
ous, for  they  flow  forth  from  an  inii)ure  fountain ; 
and  the  things  which  flow  forth  from  such  a  foun- 
tain are  inwardly  evils,  for  the  man  is  contained, 
and  will  rush  forth  in  them.  It  is  a  known  truth, 
tliat  doing  Christian  good  is  a  part  of  charity,  and 
it  is  believed  by  many,  that  good  destroys  evil, 
and  tlius,  that  the  evils  in  man  either  do  not  exist 
or  are  not  regarded  ;  and  yet  good  does  not  de- 
stroy evil,  unless  a  man  takes  thought  of  evils  in 
himself,  and  actually  repents  of  them.  There  are 
many  who  have  thus  believed,  and  have  thought 
that  evil  had  no  existence  in  them,  who  on  exam- 
ination have  confessed  themselves  full  of  evils, 
and  that  unless  they  were  detained  in  their  ex- 
ternals, they  could  not  be  saved.  —  C  10,  12. 

324.  That  doing  good  and  shunning  evil  are 
two  distinct  things,  is  plain  ;  for  there  are  men 
who  do  every  good  of  charity  from  piety  and 
thought  of  eternal  life,  and  who,  nevertheless,  do 
not  know  that  hating,  and  revenging,  whoring, 
robbing,  and  injuring,  vilification  and  consequent 
false  witness,  and  many  more  things,  are  evils. 
There  are  judges  who  lead  pious  fives,  and  still 
think  it  no  sin  to  adjudicate  from  friendship,  from 
relationship,  and  respect  to  honor  and  lucre  :  nay, 
if  they  know  that  these  things  are  sins,  they  con- 
firm in  themselves  that  they  arc  not.  The  same 
applies  to  others.  In  a  word,  shunning  evils  as 
sins,  and  doing  Christian  goods,  are  two  distinct 
things.  lie  who  shuns  evils  as  sins  does  Chris- 
tian goods.  They  who  do  good  in  the  first  place, 
not  shunning  evils  as  sins,  are  not  doers  of  Chris- 
tian good  ;  for  evil  is  against  charity,  and  must 
therefore  be  abolished,  before  the  good  they  do 
agrees  with,  or  proceeds  trom,  charity.  No  man 
can  do  good  at  the  time  that  he  wills  to  do  evil, 
or  will  both  good  and  evil.  Every  good,  which  is 
such  essentially,  proceeds  from  the  interior  will  ; 


evil  is  removed  from  this  will  by  repentance,  for 
the  evil  into  which  man  is  born  resides  in  it ;  and, 
therefore,  unless  a  man  repents,  evil  remains  in 
his  interior  will,  and  good  i)roceeds  from  his  exte- 
rior will,  and  thus  his  state  is  perverted.  Tlie  in- 
ward work  (lualifics  the  outward,  and  not  the  out- 
ward the  inward.  The  Lord  says,  "(!leanse  first 
the  inside  of  the  cup  and  of  the  platter."  Man 
has  a  twofold  will ;  an  interior  one,  and  an  exte- 
rior. The  interior  will  is  purified  by  repentance, 
and  the  exterior  then  does  good  from  the  interior. 
But  exterior  good  does  not  remove  the  evil  of  con- 
cupiscence, or  the  root  of  evil. —  C.  13. 

325.  Good  is  civil,  moral,  and  spiritual.  The 
good  done  before  a  man  shuns  evils  as  sins,  is  civil 
and  moral  good  ;  but  as  soon  as  he  shuns  evils  ius 
sins,  the  good  becomes  spiritual,  as  well  as  civil 
and  moral,  and  not  sooner.  Before  this,  concupis- 
cence lurks  within  him,  and  the  delight  of  concu- 
piscence without ;  and,  therefore,  in  thinking  from 
concupiscence,  and  its  delight,  he  either  confirms 
evil,  and  believes  it  allowable,  or  else  he  takes  no 
thought  of  any  evil  in  himself,  and  thus  believes 
he  is  whole.  It  is  true,  that  a  man  should  confess 
himself  a  sinner,  and  unsound  from  the  head  to 
the  sole  of  the  foot ;  and  he  may  say  that  this  is 
the  case,  and  say  it  with  outward  earnestness,  yet 
still  he  cannot  inwardly  believe  it,  unless  he 
knows  it  by  examination.  Then  he  can  truly  say, 
for  then,  for  the  first  time,  he  perceives,  that  there 
is  no  soundness  in  him.  Thus,  therefore,  and  in 
no  other  manner,  is  the  ulcer  opened  and  healed: 
in  all  other  ways,  the  cure  is  merely  palliative. 
Did  not  the  Lord  preach  repentance,  as  well  as  the 
disciples,  and  John  tiie  Baptist  ?  Isaiah  declares 
that  evils  must  be  desisted  from  in  the  first  place, 
and  that  a  man  will  then  learn  to  do  good.  Until 
this  is  the  case,  he  knows  nothing  either  of  the 
nature  or  quality  of  good.  Evil  is  ignorant  of 
good,  but  good  has  the  power  of  discerning  evil. 
—  C.  14. 

326.  All  are  initiated  into  the  church  by  know- 
ing evil  and  ceasing  to  do  it,  as  being  against  the 
Lord ;  and  herein  lay  the  great  holiness  of  this 
prime  essential,  fi)r  no  one  can  do  Christian  goods, 
before  he  knows,  and  ceases  to  do,  evil.  —  C  15. 

327.  Simpletons  say  tijat  every  man  is  equally 
the  neighbor,  and  that,  therefore,  it  is  of  no  great 
importance  to  examine  into  the  qualities  of  mee. 
But  God  regards  this  as  bestowing  aid  upon  evil 
as  a  neighbor ;  and  there  is  no  love  of  tlie  neigh- 
bor in  acting  thus.  He  who  loves  the  neighbor 
from  genuine  charity,  inquires  what  the  man  is, 
and  at  the  same  time  with  the  more  discreetness, 
what  kind  of  good  will  be  beneficial  to  him. 
Such  simpletons  as  do  not,  are  withdrawn  and 
separated  in  the  other  life,  for  if  tliey  come  among 
diabolical  spirits,  they  are  allured  to  serve  them, 
and  to  wrong  the  good.  —  C.  21. 

The  Form  of  an  Ausjel  appears  in  Heaven  as 
Charity. 

328.  The  form  of  an  Angel  appears  in  heaven 
as  charity;  and  the  kind  of  cinrity  is  apparent  in 
the  face,  and  audible  in  the  tone  ;  for  after  death 
a  man  becomes  his  own  love,  that  is,  the  affection 
of  his  own  love.  A  Spirit  and  an  Angel  is  noth- 
ing 'else.  Nay,  the  very  Spirit  or  Angel  in  his 
whole  body  is  a  form  of  charity.  Ortain  person;? 
saw  an  Angel,  and  (what  was  wonderful)  they  ac- 
knowledged a  form  of  charity  in  every  member 
of  his  body.  In  the  world,  a  man  is  not  a  charity 
in  form,  as  regards  his  face,  body,  and  voice,  but 
he  may  be  so  in  mind ;  and  after  death  the   mind 


86 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


is  a  spirit  in  a  iiuinan  form.  But  still,  a  sincere 
man,  wiio  has  no  thoufjht  contrary  to  cliarity,  may 
be  known  as  sncli  by  the  face  and  voice  ;  and  yet 
with  difficulty,  for  there  are  some  hypocrites  who 
can  feign  to  the  life,  and  oven  put  on,  the  sincerity 
of  charity.  But  if  an  Angel  beholds  his  fice,  and 
hears  his  voice,  ho  knows  the  ruiture  of  the  man, 
because  he  sees  not  the  materiality,  which  over- 
veils  him ;  and  which,  nevertheless,  the  material 
man  attends  to.  —  C.  37. 

Recreations  of  Charity. 

329.  In  the  primitive  church,  among  Christians, 
dinners  and  suppers  were  for  the  sake  of  no  other 
end  than  chiirity,  and  they  were  called  Feasts, 
in.stituted  both  for  promoting  joy  of  the  heart  and 
;ilso  niutnal  conjunction.  Suppers  with  them  sig- 
nified consociations  and  conjunctions,  in  the  first 
state  of  the  establishment  of  the  church ;  for  the 
evening,  in  which  they  were  made,  signified  that : 
but  Dinners,  in  the  second  state,  when  the  church 
was  established  ;  for  the  morning  and  the  day  sig- 
nified that.  At  table  they  had  conversations  upon 
various  subjects,  as  well  domestic  as  civil,  but  par- 
ticularly upon  such  things  as  were  of  the  church  ; 
and  because  they  wore  feasts  of  charity,  on  what- 
soever subject  they  spoke,  charity  with  its  joys 
and  delights  was  in  their  speech.  The  spiritual 
sphere  reigning  in  those  feasts,  was  a  sphere  of 
love  to  the  Lord  and  of  love  towards  the  neighbor, 
which  exhilarated  the  mind  of  every  one,  softened 
the  sound  of  every  speech,  and  brought  festivity 
from  the  heart  into  all  the  senses  ;  for  from  every 
man  there  emanates  a  spiritual  sphere,  which  is  of 
the  affection  of  his  love,  and  thence  of  his  thought, 
and  it  inwardly  affects  those  who  are  in  his  com- 
pany, especially  at  feasts  ;  it  emanates  through  the 
tace  as  well  as  by  respiration.  Since  by  dinners 
and  suppers,  or  by  feasts,  such  consociations  of 
minds  were  signified,  therefore  they  are  so  often 
mentioned  in  the  Word ;  and  by  them  there  noth- 
ing else  is  meant  in  the  spiritual  sense  ;  and  in 
the  highest  sense,  by  the  paschal  sui)per  amongst 
the  sons  of  Israel,  as  also  by  the  banquets  at  the 
other  feasts,  as  also  by  eating  together  of  the  sac- 
rifices at  the  tabernacle.  Conjunction  itself  was 
then  represented  by  breaking  the  bread  and  dis- 
tributing it,  and  by  drinking  from  the  same  cup 
and  handing  it  to  another. 

330.  As  to  social  parties,  they  were  in  the  prim- 
itive church  amongst  such  as  called  themselves 
brethren  in  Christ ;  wherefore  they  were  social 
meetings  of  charity,  because  they  were  a  spiritual 
fraternity.  They  were  also  consolations  for  the 
adversities  of  the  church,  exultations  for  its  in- 
crease, and  also  recreations  of  the  mind  after  stud- 
ies and  labors,  and  at  the  safne  time  conversations 
on  various  subjects  ;  and  because  they  flowed  from 
spiritual  love,  as  from  a  fountain,  they  were  ra- 
tional and  moral  from  a  spiritual  origin.  There 
are  given  at  this  d;iy  parties  of  friendship,  which 
regard  as  their  end  the  pleasures  of  conversation, 
the  exhilaration  of  the  mind,  and  thence  they  are 
for  the  expansion  of  the  soul  and  the  liberation  of 
the  imj)risoned  thoughts,  and  thus  for  the  refresh- 
ment of  the  sensual  parts  of  the  body,  and  the 
restoration  of  their  state.  But  as  yet  there  are 
not  given  any  parties  of  charity  ;  for  the  Lord 
says,  "  In  the  consummation  of  the  age,"  that  is, 
in  the  end  of  the  ciiurch,  "  iniquity  will  be  multi- 
plied, and  charity  will  grow  cold,"  Matt.  xxiv.  \'2. 
The  reason  is,  because  tlie  church  had  not  yet 
ackn  nvledged  the  Lord  God  the  Savior,  as  the 
God    jf  heaven  and  earth,  and   approached  Him 


immediately,  from  whom  alone  genuine  charity 
proceeds  and  flows  in.  But  the  parties,  where  a 
friendship  emulating  charity  docs  not  join  minds 
together,  are  no  other  than  counterfeits  of  friend- 
ship, and  false  attestations  of  mutual  love,  allur- 
insr  insinuiitions  into  favor,  and  indulgences  of  the 
delights  of  the  body,  especially  of  sensual  gratifi- 
cations, by  whicii  others  arc  carried,  as  a  ship  by 
sails  and  favorabb;  winds,  while  sycophants  and 
hypocrites  stand  at  tiie  stern  and  hold  the  rudder 
in  their  hand.  —  T.  C.  R.  4'.i:l  434. 

How  there  came  to  be  a  Distinction  between 
t'harity  and  Faith,  which,  interiorly,  are  a 
One. 

331.  In  general,  there  is  only  one  doctrine,  viz., 
the  doctrine  of  charity,  for  all  things  of  fiiith  have 
respect  to  charity.  There  is  no  other  difference 
between  charity  and  faith,  than  what  is  between 
willing  good  and  thinking  good:  Avhoever  wills 
good,  he  also  thinks  good  ;  consequently,  there  is 
no  other  difference  than  what  is  between  the  will 
and  the  understanding.  It  is  plain  to  him  who 
reflects,  that  tiie  will  is  one  thing  and  the  under- 
standing another ;  this  is  also  known  to  the  learned, 
and  it  appears  nianifestly  in  the  case  of  those  who 
will  evil,  and  yet  from  the  thinking  principle  speak 
well ;  from  which  it  is  very  evident,  that  the  will 
is  one  thing  and  the  understanding  another,  and 
thus  that  the  human  mind  is  distinguished  into 
two  parts,  which  do  not  n)ake  one :  man  neverthe- 
less was  so  created,  that  these  two  parts  should 
constitute  one  mind,  and  that  there  should  be  no 
other  distinction  than  such  as  exists,  comparatively 
speaking,  between  flame  and  the  light  thence. 
Love  to  the  Lord,  and  charity  towards  the  neigh- 
bor, would,  in  such  case,  be  as  flame,  and  every 
perception  and  thought  would  be  as  the  light 
thence :  thus  love  and  charity  would  be  the  all 
of  perception  and  thought,  tliat  is,  would  be  in 
all  and  single  things  thereof:  perception  or  thought 
concerning  the  quality  of  love  and  charity  is  what 
is  called  faith.  But  whereas  the  human  race  be- 
gan to  will  evil,  to  hold  the  neighbor  in  hatred, 
and  to  exercise  revenge  and  cruelty,  insomuch 
that  that  part  of  the  mind  which  is  called  the  will 
was  altogether  destroyed,  they  began  to  distin- 
guish between  cliarity  and  faith,  and  to  refer  to 
faith  all  doctrinals  ap[>ertainiiig  to  their  religion, 
and  to  call  them  by  tho  single  term  faith  ;  and  at 
length  they  went  so  far  as  to  assert,  that  they 
might  be  saved  by  faith  alone,  whereby  they 
meant  their  doctrinals,  if  they  only  believed  them, 
however  they  might  live.  Thus  charity  was  sep- 
arated from  faith,  which  in  this  case  is  nothing 
else,  comparatively  speaking,  than  a  kind  of  light 
without  flame,  like  the  light  of  the  snn  in  time  of 
winter,  which  is  cold  and  icy,  insomuch  that  the 
vegetables  of  the  earth  wither  and  die  ;  «'hen  nev- 
ertheless faith  from  cliarity  is  as  the  sun's  light  in 
the  time  of  spring  and  summer,  whereby  all  things 
are  made  to  put  forth  and  blossom.  —  .1.  C.  2231. 

They  only  who  have  lived  in   Charity  are 
received  into  Heaven. 

332.  That  no  one  can  be  saved  unless  he  has 
lived  in  the  good  of  charity,  and  has  thus  imbued 
tho  affections  thereof,  whicli  are  to  will  well  to 
others,  and  from  willing  well  to  do  good  to  them  ; 
also  that  no  one  can  in  any  wise  receive  the  ti'uths 
of  faith,  namely,  imbue  and  appropriate  them  to 
himself,  but  he  who  is  in  the  life  of  charity,  has 
been  made  manifest  to  me  from  those  who  are  in 
heaven,  with  whom  it  has  been  given  to  discourse. 
There,  all   are   forms  of  charity,  of  beauty,  and 


WRITINGS    or    EMANMTEL    SWKDKXBOKr,. 


87 


poo(lnns<;,  accordinjj  to  tlio  qnnlity  of  clririty : 
their  rlolirrht,  sritislaction,  and  happiness  arise 
Cto'.u  thi.s,  that  from  <;o()d  will  thoy  cm  do  jrood 
to  others.  The  mm  who  has  not  lived  in  clmrity 
can  never  know  th;it  in  willing  well,  and  from 
<i^ood  will  doinjif  well,  is  heaven  and  its  joy,  be- 
canse  his  heaven  is  to  will  well  to  hiinselt',  and 
from  this  fjood  will  to  do  <;ood  to  oth'^rs,  when 
yet  this  is  hell :  for  heaven  is  distinjjfuished  from 
hell  in  this,  that  heaven,  as  was  said,  is  to  do  fjood 
from  rjnod  will,  and  hell  is  to  do  evil  froai  willing 
evil.  They  who  are  in  love  towards  the  neiyhhor, 
do  pood  from  pood  will,  bnt  they  who  are  in  self- 
love,  do  evil  from  willing  evil ;  the  reason  is,  they 
love  no  one  but  themselves,  and  others  only  so  far 
as  they  see  themselves  in  them  and  them  in  them- 
selves ;  they  also  hold  these  in  hatred,  which  man- 
ifests itself  as  soon  as  they  recede  and  arc  not 
theirs.  The  case  herein  is  like  tint  of  robbers, 
•who  love  each  other  when  they  are  in  consocia- 
tion, but  still  desire  in  heart  to  murder  each  other 
if  they  may  gain  plunder  thereby.  From  tliese 
things  it  may  appear  what  heaven  is,  namely,  tliat 
it  is  love  towards  the  neighbor,  and  what  hell  is, 
namely,  that  it  is  self-love.  They  who  arc  in  love 
towards  the  neighbor,  are  capable  of  receiving  all 
the  truths  of  faith,  and  of  imbuing  and  appropri- 
ating them  to  themselves  ;  for  in  love  towards  the 
neighbor  there  is  the  all  of  faith,  because  heaven 
is  in  it,  and  the  Lord  is  in  it.  Fkit  they  who  are 
in  self-love,  can  in  no  wise  receive  the  truths  of 
faith,  because  in  that  love  hell  is,  nor  can  they 
otherwise  receive  the  truths  of  faith  than  for  the 
sake  of  self-honor  and  gain  ;  thus  they  cannot  in 
any  wise  imbue  and  appro])riatc  them  to  them- 
selves; but  the  things  which  they  imbue  and  ap- 
propriate to  themselves  are  negative  of  truth,  for 
in  heart  they  do  not  even  believe  that  there  is  a 
liell  or  a  heaven,  nor  that  there  is  a  life  after 
<leath ;  hence  neither  do  they  believe  any  thing 
which  is  said  concerning  hell  and  iieaven,  and 
concerning  a  life  after  death  ;  thus  nothing  at  all 
which  is  said  concerning  faith  and  charity,  from 
the  Word  and  doctrine.  They  appear  to  them- 
selves to  believe  when  they  are  in  v.'orship,  but 
the  reason  of  tiiis  is,  because  it  has  been  implant- 
fid  from  infancy  to  put  on  that  state  then  ;  but  as 
!Soon  as  they  arc  out  of  worship,  they  are  also  out 
of  that  state,  and  then  when  they  think  in  them- 
selves, they  believe  nothing  at  all  ;  and  also  ac- 
cording to  the  life  of  their  loves  they  devise  things 
favoring,  which  they  call  truths,  and  likewise  con- 
(irm  from  the  literal  sense  of  the  Word,  when  yet 
they  are  falses  ;  such  are  all  they  who  in  life  and 
doctrine  are  in  faith  separate.  It  is  moreover  to 
be  known,  that  all  things  are  in  the  loves,  for  the 
ioves  are  what  make  the  life,  consequently  the 
Lord's  life  flows  only  into  the  loves ;  sucli,  there- 
fore, as  the  loves  are,  such  are  the  lives,  because 
such  ^rc  the  receptions  of  life :  love  towards  the 
neighbor  receives  the  life  of  heaven,  and  self-love 
receives  the  life  of  hell  ;  thus  in  lov(;  towards  the 
neighbor  there  is  the  all  of  heaven,  and  in  self- 
love  tJie  all  of  hell.  That  all  things  are  in  the 
loves,  may  be  illustrated  from  many  things  in  na- 
ture. The  animals,  as  well  they  Avhich  move  on 
the  earth,  as  they  which  fly  in  the  air,  and  swim 
in  the  waters,  are  all  impelled  according  to  their 
loves,  and  into  their  loves  flow  whatever  things 
conduce  to  their  life,  namely,  to  food,  to  habita- 
tion, and  to  procreation;  hence  every  kind  knows 
its  own  aliment,  knows  its  own  dwelling-places, 
and  knows  what  appertains  to  tlieir  conjugial,  as 
to  consociate,  to  build  nests,  to  lay  eggs,  to  edu- 


cate the  young.  The  bens  also  know  how  to  build 
their  cells,  to  suck  honey  out  of  flowers,  to  All  the 
honeycombs  tlierewith,  and  to  provide  themselves 
for  winter,  yea,  to  practise  some  form  of  govern- 
ment under  a  governor,  besides  olher  wonderful 
particulars.  All  these  things  are  eflx'cted  by  in- 
flux into  their  loves,  the  forms  of  their  afla:!ctions 
only  are  what  vary  the  effi;cts  of  life  ;  all  those 
things  are  in  their  loves  :  what  wf)uld  there  not  be 
in  heaveidy  love,  if  man  were  in  that?  Would 
there  not  be  the  mU  of  wisdom  and  intelligence 
which  is  in  heaven?  Hence,  also,  it  is,  that'" they 
who  have  lived  in  charity,  and  no  others,  are  re- 
ceived into  heaven;  and  that  from  charity  they 
are  in  the  ability  to  receive  and  imbue  all  truths, 
that  is,  all  things  of  faith.  But  the  contrary 
comes  to  pass  with  those  who  are  in  faith  S(;pa- 
rate,  that  is,  in  some  truths,  and  not  in  charity  : 
their  loves  receive  such  things  as  agree  with  them, 
namely,  the  love  of  self  and  of  the  world,  things 
which  are  contrary  to  truths,  such  as  are  in  the 
hells.  —  .1  C.  477(i). 

The   Presence  of  the    Lord  with    Man  is  ac- 
cording to  Neighborly  Love,  or  Charity. 

333.  The  presence  of  the  Lord  is  according  to 
the  state  of  neighborly  love,  and  of  faith,  in 
which  man  is  principled  ;  for  He  dwells  in  neigh- 
borly love,  because  He  is  in  all  goodness, 
but  not  in  faith,  as  it  is  called,  without  love ; 
for  faith,  without  love  and  charity,  is  a  soni'^- 
thing  separate  or  disjoined.  Wherever  there  is 
conjunction,  there  must  be  a  conjoining  medium, 
which  is  love  and  charity  alone  ;  as  may  appear  to 
every  one  from  tiiis  consideration,  that  the  I>>Td  is 
merciful  to  all,  loving  all,  and  desiring  to  muke 
them  eternally  happy  ;  whosoever  therefore  is  not 
principled  in  such  love,  as  to  be  merciful  towards 
others,  loving  them,  nnd  desiring  to  make  them 
happy,  cannot  bo  conjoined  to  the  Lord,  because 
of  his  dissimilitude,  and  of  his  utter  destitution  of 
the  image  of  tlie  Lord.  For  a  man  to  look  upon 
the  Lord  by  faith,  as  they  term  it,  and  to  hate  his 
neighbor,  is  not  only  to  stand  at  a  distance  from 
Ilim,  but  also  to  have  an  infernal  gulf  between 
them,  into  which  he  would  fall  were  he  to  approach 
more  nearly  ;  for  hatred  against  the  neighbor  is 
the  infernal  gulf  which  is  interposed.  The  pres- 
ence of  the  Lord  with  man  first  exists,  when  he 
loves  liis  neighbor ;  for  the  Lord  is  in  love,  and  so 
far  as  man  is  in  love  the  Lord  is  present  with  him ; 
and  in  the  degree  in  which  the  Lord  is  present,  He 
speaks  with  man.  —  »'7.  C.  !)04. 

The  Lord's  Chnrch  various  as  to  3Iatters  of 
Faith,  but  one  as  to  Charity. 

334.  With  the  Lord's  spiritual  church  the  case 
is  this,  that  it  is  dispersed  over  the  whole  globe, 
and  that  it  is  every  where  various  as  to  articles  of 
belief  or  the  truths  of  faith  ;  those  varieties  are  the 
derivations  which  are  signified  by  nativities,  which 
exist  as  well  together  at  the  same  time,  as  succes- 
sively ;  the  Lord's  spiritual  kingdom  itself  in  the 
heavens  is  also  such,  viz.,  various  as  to  those  things 
which  are  of  faith,  insomuch  that  there  is  not  one 
society,  nor  even  one  in  a  society,  who  in  those 
things  which  are  of  the  truth  of  faith,  is  entirely 
agreed  with  others  as  to  his  ideas;  nevertheless 
the  Lord's  spiritual  kingdom  in  the  heavens  is  one  ; 
the  reason  is,  because  all  account  charity  as  prin- 
cipal, for  charity  makes  the  spiritual  church,  and 
not  faith,  unless  you  say  that  faith  is  oliirity;  he 
who  is  in  charity,  loves  his  neighbor,  and  that  he 
dissents  from  him  in  matters  of  belief,  this  he  ex- 


88 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


cuses,  provided  only  tliat  he  lives  in  good  and 
truth,  lie  also  does  not  condeuin  tlie  well-dis- 
])osed  Gentile.-;,  althoiifrh  they  are  ignorant  of  the 
i^ord,  and  know  not  any  truth  of  faith  ;  for  he  who 
lives  in  charity,  that  is,  in  good,  receives  truths 
from  the  Lord,  such  as  suit  willi  his  good,  and  Gen- 
tiles receive  such  truths  as  in  another  life  may  be 
bended  into  truths  of  faith:  but  he  who  is  not  in 
charity,  that  is,  does  not  live  in  good,  can  never 
receive  any  truth;  he  may  indeed  know  truth,  but 
it  is  not  implanted  in  his  life  ;  thus  he  may  carry  it 
indeed  in  his  moutli,  but  not  in  his  heart;  for  truth 
cannot  be  conjoined  with  evil ;  wherefore  also  they 
who  know  truths,  which  are  called  articles  of  be- 
lief, and  do  not  live  in  charity  or  in  good,  al- 
though they  are  in  the  church,  because  born 
there,  still  they  are  not  of  the  church,  for  noth- 
ing of  the  church  is  in  them,  that  is,  nothing 
of  good,  to  which  truth  may  be  conjoined.  —  Jl. 
C.  3267. 

;335.  If  it  be  taken  for  a  principle  that  love  to 
the  Lord  and  charity  towards  the  neighbor  are  that 
on  which  hangs  all  the  law,  and  concerning  which 
all  the  Prophets  speak,  and. thus  that  they  are  the 
essentials  of  all  doctrine  and  worship  ;  in  this  case 
the  mind  would  be  enlightened  by  innumerable 
things  contained  in  the  Word,  which  otherwise  lie 
concealed  in  the  obscurity  of  a  false  principle ; 
yea,  in  this  case  all  heresies  would  be  dissipated, 
and  out  of  many  tliere  would  be  formed  one 
Church,  however  the  doctrinals  flowing  from  the 
above  essentials,  or  leading  thereto,  and  also  the 
rituals,  might  dilfer.  Such  was  the  ancient  Church, 
which  was  extended  over  several  kingdoms,  viz., 
Assyria,  Mesopotamia,  Syria,  Ethiopia,  Arabia, 
Libya,  Egypt,  Philisthea,  even  to  Tyre  and  Sidon, 
through  the  land  of  Canaan  on  each  side  Jordan. 
Doctrinals  and  rituals  differed  with  them,  but  still 
the  Church  was  one,  because  charity  was  essential 
in  all ;  and  then  the  Lord's  kingdom  was  in  the 
earths  as  in  the  heavens,  for  such  is  the  nature  of 
heaven.  Supposing  this  to  be  the  case,  all  would 
be  governed  as  one  man  by  the  Lord,  for  all  would 
be  as  members  and  organs  of  one  body,  which, 
although  not  of  similar  forms,  nor  of  similar  func- 
tions, have  nevertheless  relation  to  one  heart,  on 
which  they  all  and  each  depend  in  their  respective 
forms,  which  are  every  where  various :  then  every 
one  would  say  of  another,  in  whatever  doctrine,  and 
in  whatever  external  worship  he  might  be,  Tliis  is 
my  brother ;  I  see  that  he  worships  the  Lord,  and 
that  he  is  a  good  man.  —  Jl.  C.  '2385. 

'S'S6.  If  charity  were  in  the  iirst  place,  and  faith 
in  the  second,  the  church  would  have  another  face, 
for  then  none  would  be  called  Christians  but  they 
who  lived  a  life  according  to  the  truth  of  faith, 
that  is,  the  life  of  charity  ;  and  also  it  would  then 
be  known  what  charity  is.  Then  too  there  would 
not  be  made  several  churches,  by  distinguishing 
between  them  according  to  opinions  concerning 
the  truths  of  faith  ;  but  the  churcii  would  be  called 
one,  containing  all  who  are  in  tlie  good  of  life,  not 
only  who  are  within  the  circle  where  the  church  is, 
but  also  who  are  out  of  it.  —  .i.  C.  62(j\). 

Neither  Faith  nor  Charity  appertains  to  Man 
before  they  exist  in  Works. 

337.  Hitherto  no  one  has  known  that  all  things 
of  man's  life  are  in  his  works,  inasmuch  as  they 
appear  only  as  motions,  which,  as  proceeding  from 
man,  are  called  actions,  and  those  which  are  etfected 
by  motions  of  the  mouth,  of  the  tongue,  and  of  the 
larynx,  are  called  speeches,  but  still  they  are  the 
things  which  not  only  manifest  the  charity  and  faith 


appertaining  tv)  man,  but  also  complete  and  perfec 
them,  and  this  by  reason  that  neither  faith  nor  charit) 
appertain  to  man,  before  they  exist  actually,  and 
they  exist  actually  in  works.  The  reason  why  all 
things  of  charity  and  faith  with  man  are  in  works, 
is,  because  works  are  activities  arising  from  his 
will  and  thouglit,  and  all  things  of  the  will  and 
thought  put  themselves  forth  and  pour  themselves 
into  works,  altogether  as  all  things  of  a  cause  into 
its  effects,  and  all  things  of  a  seed  and  tree  into 
the  fruit,  for  works  are  the  complements  thereof: 
that  this  is  the  case  does  not  appear  before  the 
eyes  of  men,  but  perceptibly  before  the  angels. 
When  man  is  in  the  exercise  of  charity,  the  sphere 
of  all  his  affections  and  thoughts  thence  derived 
appears  about  him  as  attenuated  water,  or  water 
of  a  peculiar  tenuity,  and  sometimes  as  a  cloud 
either  bright  or  obscure,  in  which  sphere  are  all 
things  of  his  mind  in  the  complex,  from  which  the 
quality  of  the  man  is  known  by  the  angels  as  to  all 
things  appertaining  to  him  ;  the  reason  is,  because 
every  man  is  his  own  love,  and  the  works  thence 
derived  cause  the  love  to  bo  active,  and  wliilst  it  is 
active,  it  pours  itself  about  him  :  the  same  spiritual 
sphere  not  only  manifests  itself  before  the  sight  as 
an  Undulation,  but  also  before  the  sight  in  various 
representative  forms,  and  this  in  such  a  manner, 
that  from  those  representatives  the  quality  of  the 
man,  spirit,  or  angel,  is  rendered  altogether  ap- 
parent. A  further  reason  why  works  contain  iii 
themselves  all  things  of  the  mind  is,  because  all 
things  successive,  which  advance  in  their  order 
from  things  highest  to  lowest,  or  from  first  princi- 
ples to  ultimates,  fonn  what  is  simultaneous  in 
things  lowest  or  ultimate,  in  which  simultaneous 
order  all  things  superior  or  prior  coexist ;  and 
works  are  the  ultimate  things  of  man  derived  from 
his  interiors,  which  are  in  successive  order ;  from 
which  it  is  evident,  that  in  them  coexist  all  things 
of  his  will  and  thought,  consequently  all  tliings  of 
his  love  and  faith.  — .4,  E.  822. 

Love,  Life,  and  Works,  Avith  every  Man, 
make  One. 

338.  From  what  has  been  said  above  concerning 
faith  and  works,  we  may  now  make  fehe  following 
conclusion,  viz.,  that  love,  life,  and  works,  with 
every  man,  make  one,  insomuch  that  whether  we 
say  love,  or  life,  or  works,  it  amounts  to  the  same  t 
that  love  constitutes  the  life  of  man,  and  that  his 
life  is  according  to  the  quality  of  his  love,  not  only 
the  life  of  the  mind,  but  also  at  the  same  time  the 
life  of  the  body,  was  shown  above  ;  and  inasniuch 
as  what  a  man  loves,  this  he  also  wills  with  the 
mind  and  does  with  the  body,  it  follows  that 
love  and  deeds,  or  works,  make  one :  that  works 
proceed  from  man's  life,  as  well  internal  as  exter- 
nal, and  that  they  are  activities  of  the  sphere  of 
affections  and  thoughts  thence  derived  surround- 
ing him'  and  that  no  comnumication  of  the  life  and 
love  of  man  is  possible,  unless  tiie  ambient  sphere 
which  is  of  his  life  becomes  active  by  doing,  might 
be  evinced  by  many  considerations  ;  wherefore  as  is 
the  life,  or  as  is  the  love,  or  as  are  tiie  works,  with, 
man,  so  are  all  things  of  which  that  sphere  is  coin- 
posed,  consequently  also  the  faith  ;  therefore,  if  the 
works  are  evil,  it  follows  that  there  is  no  faith  of 
truth,  but  of  the  false,  for  evil  and  tiie  false  cohere,, 
but  not  evil  and  truth  ;  but  if  the  works  are  good,, 
it  follows  that  there  is  a  faith  of  truth,  for  good  and 
truth  mutually  love  each  other  and  conjoin  them- 
selves :  but  if  a  man's  v.  orks  appear  good  in  tiie 
external  form,  and  yet  he  is  interiorly  evil,  it  fol- 
lows that  his  faith  is  that  of  the  false,  howsoever 


WRITINGS    OF    EMANUEL    SVVEDENBORG. 


89 


with  liis  lips  ho  may  speak  trutli,  but  the  truth 
spoken  is  contauunatcd  with  evil  tVoui  the  interior  ; 
hence  his  deeds  are  according  to  the  description 
given  of  tliem  by  the  Lord:  "As  the  cnj)  and 
platter  made  clean  on  the  outside,  but  within  full 
of  rapine  and  intemperance.  And  they  are  as 
whitened  sepulchres,  which  appear  beautil'ul  with- 
out, but  inwardly  are  full  of  bones  of  tiie  dead  and 
^11  uncleanlincss,"  Matt,  xxiii.  25,  27, 28.  —  Jl.  E. 
(42. 

A  Life  of  Charity  is  a  Life  of  Uses,  full  of 
Delights. 

339.  In  reference  to  use  it  may  be  observed, 
tluit  they  who  arc  in  charity,  that  is,  in  love  towards 
the  neighbor,  whicii  imparts  a  living  delight  to 
tiieir  pleasure,  look  tor  the  fruition  of  no  pleasure 
except  in  the  performance  of  uses  ;  for  charity  is  a 
nothing  unless  it  manifest  itself  in  the  works  of 
charity,  since  it  consists  in  exercise  or  use.  lie 
who  loves  his  neighbor  as  himself  never  perceives 
the  delight  of  charity  except  in  its  exercise,  where- 
fore a  life  of  charity  is  a  life  of  uses.  Such  is  the 
life  of  the  universal  heaven  ;  for  the  Lord's  king- 
dom, being  a  kingdom  of  mutual  love,  is  a  kingdom 
of  uses  ;  hence  every  pleasure  derived  from  charity 
receives  its  delight  from  use,  and  the  more  exalted 
the  use,  so  much  the  greater  is  the  delight;  and 
hence  the  angels  receive  happiness  from  the  Lord 
according  to  the  essence  and  quality  of  the  use 
which  they  perform.  So  also  it  is  with  every  pleas- 
ure ;  for  the  more  distinguished  its  use,  so  much  the 
grojiter  its  delight.  Thus,  for  instance,  conjugial 
love,  which  is  the  seminary  of  human  society,  and 
I'rom  which  is  formed  the  Lord's  kingdom  in  the 
heavens,  performs  the  most  important  of  all  uses,  and 
is  therefore  attended  with  so  great  a  delight  that,  as 
was  observed,  it  is  heavenly  happiness.  The  case 
is  similar  with  respect  to  other  pleasures,  with  a 
difference,  however,  according  to  the  excellence 
of  their  uses,  which  indeed  are  so  numerous  that  it 
is  scarcely  possible  to  divide  them  into  their  sev- 
eral genera  and  species,  although  all  of  them  re- 
gard the  Lord's  kingdom  or  the  Lord,  some  more 
nearly  and  directly,  others  more  remotely  and 
obliquely.  Hence  it  may  appear  that  all  pleasures 
are  allowed  to  man,  but  for  the  sake  of  use  only  ; 
and  that  by  virtue  of  their  use,  with  a  difference 
according  to  its  degree,  they  participate  in  and 
live  from  heavenly  i'elicity.  —  A.  C.  997. 

3Iemorabie  Relation  concerning  Charity  aud 
Faith. 

340.  After  this  I  descended  the  steps  from  the 
temple  of  wisdom,  and  walked  in  the  garden,  and  I 
observed  some  persons  sitting  under  a  laurel  and 
eating  figs;  I  approached  and  asked  them  for  some 
figs,  which  they  gave  me ;  and  lo,  the  figs  in  my 
hand  became  grapes ;  when  I  expressed  my  sur- 
prise at  this,  the  angelic  spirit,  who  was  still  with 
me,  said,  "The  figs  in  your  hand  became  gra])es, 
because  figs  by  correspoudencc  signify  the  goods 
of  charity  and  thence  of  faith  in  the  natural  or 
external  man,  but  grapes  signify  the  goods  of 
charily  and  thence  of  faith  in  the  spiritual  or  inter- 
nal man ;  and  because  thou  lovest  spiritual  things, 
therefore  has  this  change  happened  to  you,  for  in 
our  world  all  things  couin  to  pass  and  exist,  and 
arc  also  changed,  according  to  correspondences." 
And  instantly  I  felt  a  desire  to  know  how  a  man 
can  do  good  from  God,  and  yet  as  Irom  himself; 
wherefore  I  asked  those  wlio  were  eating  figs, 
wli.it  was  tlicir  notion  on  the  subject.  'J'hcy  said 
tliey  could  conceive  no  other  but  that  God  operates 

12 


it  inwardly  in  man,  and  by  man  when  he  knowa 
nothing  of  it;  since  if  man  were  conscious  of  it, 
and  so  did  it  as  if  from  himself,  which  also  is  to  do 
it  from  himself,  he  would  not  do  good  but  evil ;  for 
all  that  proceeds  froui  man,  as  fnjm  himself,  pro- 
ceeds from  his  proprium  or  selfhood,  and  the  jiro- 
prium  of  man  from  his  birth  is  evil.  IIow  then 
can  good  from  tiod  and  evil  from  man  be  joined 
together,  and  proceed  conjointly  into  action  ?  lie- 
sides,  the  proprium  of  man  in  matters  relating  to 
salvation  is  ever  full  of  its  own  merit,  and  in  pro- 
portion as  this  is  the  case,  it  derogates  from  the 
Lord's  merit,  which  is  the  highest  injustice  and 
impiety.  In  short,  if  tlie  good  which  God  operates 
in  man  by  the  holy  spirit,  were  to  flow  into  man's 
volition  and  thence  into  his  actions,  that  good 
would  be  totally  defiled  and  also  profaned,  which 
God  never  permits.  Man  may,  indeed,  think  that 
the  good  which  he  does  is  from  God,  and  call  it 
the  good  of  God  through  him,  and  as  it  were  from 
him,  but  still  we  do  not  com])rehend  how  it  can  bo 
so.  But  I  then  opened  my  mind,  and  said,  "  You 
do  not  comprehend  how  it  can  be  so,  because  you 
think  from  appearances,  and  such  thought,  when 
confirmed,  is  fallacy.  You  are  under  the  appear- 
ance and  thence  under  the  fallacy,  because  you 
believe  the  appearances  and  consequent  fallacy, 
that  all  things  which  a  man  wills  and  thinks,  and 
thence  acts  and  speaks,  are  in  hun,  and  conse- 
ipiently  from  him,  when  nevertheless  not  one  of 
all  such  things  is  in  him  except  tlie  state  and  ca- 
j)acity  of  receiving  that  which  enters  by  influx. 
Man  is  not  life  in  himself,  but  an  organ  receptive 
of  life ;  the  Lord  alone  is  life  in  himself,  as  he 
also  says  in  John  :  '  For  as  the  Father  hath  life  in 
hiinsclf,  so  hath  he  given  to  the  Son  to  have  life  in 
hiinselj','' V .  26 ;  besides  other  places,  as  .John  xi. 
'25 ;  xiv.  (J,  19.  There  are  two  things  which  con- 
stitute life,  love,  and  wisdom,  or  what  amounts  to 
the  same,  the  good  of  love  and  the  truth  of  wis- 
dom ;  these  flow  from  God  and  are  received  by  man, 
and  they  are  felt  by  man  as  in  him,  and  because 
they  are  felt  by  him,  as  in  hiin,  they  also  proceed 
as  if  from  him ;  that  they  are  so  felt  by  man,  is 
given  of  the  Lord,  that  that  which  flows  in  may 
affect  liiui,  and  so  be  received  and  remain.  But  as 
all  evil  likewise  enters  by  influx,  not  from  God,  but 
from  hell,  and  is  received  witii  delight,  because 
man  is  born  such  an  organ,  therefore  he  receives 
no  more  good  from  (lod,  but  in  proportion  to  the 
evil  which  is  removed  by  man  as  if  from  himself, 
which  is  effected  by  repentance  and  at  the  same 
time  by  faith  in  the  Lord.  That  love  and  wisdom, 
charity  and  faith,  or  to  speak  in  more  general 
terms,  the  good  of  love  and  charity,  and  the  truth 
of  wisdom  and  faith,  flow  in,  and  that  the  things 
which  flow  in  appear  in  man  as  if  they  were  i^ 
him,  and  thence  as  if  they  were  from  him,  may  be 
jilainly  seen  from  the  sight,  hearing,  suiell,  taste, 
and  touch ;  for  whatever  tilings  are  felt  by  the 
organs  of  those  senses  flow  from  without,  and  are 
felt  in  them ;  the  case  is  the  same  with  the  organs 
of  the  internal  senses,  only  with  this  difl'erence, 
that  into  the  latter  flow  spiritual  things  which  do 
not  appear,  but  into  the  former  natural  things 
which  do  appear.  In  a  word,  man  is  an  organ  re- 
ceptive of  life  from  God,  consequently  he  is  recep- 
tive of  good,  in  proportion  as  he  desists  from  evil ; 
the  power  to  desist  from  evil  the  Lord  gives  to 
every  man,  because  he  gives  him  the  power  to  will 
and  to  understand  as  if  from  himself,  and  wiiat- 
soever  a  man  does  from  the  will  as  his  own,  ac- 
cording to  understanding,  as  his  own,  or  what  i.s 
Uic  same  thing,  whdtever  he  does  from  freedom  of 


90 


COMrENDlUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


■will  accordinnf  to  tlio  conviction  of  the  understand- 
ing, th;it  rcinains  ;  and  by  this  the  Lord  brinifs  man 
into  a  state  of  conjunction  witii   himself,  and  in 
that  state    reforms,   roofonerates,   and    saves    hiin. 
The  life  wliich  flows  in,  is  life  proceedinjj  from  th'.; 
Lord,  which  is  also  called  the  spirit  of  God,  and  in 
the  Word  the  Holy  Spirit,  of  which  also  it  is  said 
that  it  enlijrhtens  and  quickens,  yea,  that  it  operates 
in  man  ;  but  this  life  is  varied  and  modified  accord- 
ing to  the  organization  induced  on  man  by  his  love 
and  the  object   he   has  in  view.     You  may  also 
know,  that  all  the  good  of  love  and  churity,  and  all 
the  trntii  of  wisdom  and  faith  (low  in,  and  are  not 
in  man,  from  this  consideration,  that  he  who  sup- 
poses  that   such    things  are    inherent  in   man  by 
creation,  cannot  think  otherwise  than  that  God  has 
infused  himself  into  man,  and  thus  that  men  are  in 
part  gods,  Tind  yet  they  who  so  think  from  faith, 
become   devils,  and    stink    like    dead   carcasses. 
Besides,  what  is  all  human  action  but  the  action 
of  the  mind  ?  for  what  the  mind  wills  and  thinks, 
tJiat  it  acts  by  its  organ  the  body,  wherefore  when 
the  mind    is  guided   by  the  Lord,  its  actions  are 
also  guided,  and  the  mind  and  the  action  flowing 
from  it,  are  guided  by  the  Lord,  when  it  believes 
in  him.     Were  not   this  the  case,  tell  me,  if  you 
can,  why  the  Lord  in  the  Word  has  a  thousand  and 
a  thousand    times    commanded    man    to    love    his 
neighbor,  to  do  the  goods  of  charity,  and  to  bear 
fruit  as  a  tree,  and  to  keep  the  commandments, 
and  all  this  with  a  view  to  salvation  ;  also  why  is 
it  said,  that  man  shall  be  judged  according  to  his 
deeds  or  works,  he  who  has  done  good  to  heaven 
and   life,   and  he  who  has  done  evil  to  hell  and 
death  ?    How  could  the  Lord  have  said  such  things 
if  all  that  proceeds  from  man  were  meritorious  and 
consequently  evil  ?     Know,  therefore,  that  if  the 
mind  be  charity,  the  action  is  charity  also,  but  if 
the  mind  be  fivith  alone,  which  is  faith  separated 
from  spiritual  charity,  the  action  also  is  such  faith, 
and  this  faith  is  meritorious,  because  its  charity  is 
natural,  and   not   spiritual ;   not   so   the   faith  of 
charity,  because  charity  does  not  desire  to  have 
any  merit,  and  therefore  neither  does  its  faith." 
On  hearing  this,  they  who  sat  under  the   laurel 
said,  "  We  comprehend  the  justness  of  your  obser- 
vations, and  yet  we  do  not  comprehend  it."     And 
I  replied,  "You  comprehend  the  justness  of  iny 
obsei-vations  by  virtue  of  that  common  perception 
which  man  enjoys  from  the  inHux  of  light  out  of 
heaven,  when  he  hears  any  truth ;  but  you  do  not 
comprehend  it  by  reason  of  that  peculiar  percep- 
tion, which  every  man  has  in  consequence  of  an 
influx  of  light  from  the  world ;  these  two  sorts  of 
perception,  namely,  the  internal  and  external,  or 
the  spiritual  and  natural,  make  one  in  wise  men  ; 
you  also  may  make  them  one,  if  you  look  up  to  the 
Lord  and  put  away  evils."     Seeing  that  they  un- 
derstood these  words,  I  plucked  off  some  twigs 
from  the  laurel,  under  which  we  were  sitting,  and 
held  them  out,  and  said,  "  Do  you  believe  that  this 
is  from  me  or  from  the   Lord  ?  "     And  they  said, 
"They  believed  it  was  through  me  as  from  me," 
and,  lo !  the  branches  blossomed  in   their  hands. 
As  I  was  retiring,  I  saw  a  table-  made  of  cedar 
wood,  on  which  tiiere  was  a  book,  under  a  green 
olive  tree,  whose  trunk  was  intwined  about  with  a 
vine  ;  I  viewed  it  attentively,  and  behold,  it  was 
a    book    which   I    had    written,    entitled    Angelic 
Wisdom  concerning  the  Divine  Love  and  the  Di- 
vine   JVisdom!    and   also  concerning   the  Divine 
Providence;    and    I   said,    "In   that    book   it   is 
fully  shown,  that  man  is  an  organ  receptive  of 
life,  and  not  life."     After  these  things  I  returned 


home  from  the  garden  exhilarated  in  mind,  and  ac- 
companied by  the  anirelic  spirit,  who  said  to  me  in 
the  way,  "  If  you  wish  to  see  clearly  what  faith 
and  charity  are,  thus  what  faith  is  when  separated 
from  cliarity,  and  what  it  is  when  conjoined  witli 
charity,  I  will  give  you  ocular  demonstration ! " 
And  I  replied,  "  Do  so."  And  he  said,  "  Instead 
of  faith  and  charity,  think  of  light  and  heat,  and 
you  will  see  it  clearly;  for  faith  in  its  essence  is 
the  truth  of  wisdom,  and  charity  in  its  essence  is 
the  affection  of  love,  and  the  truth  of  wisdom  in 
heaven  is  light,  and  the  affection  of  love  in  heaven 
is  heat ;  the  light  and  heat  in  which  the  angels  are,  is 
nothing  else  ;  hence  thou  mayest  sec  clearly,  what 
faith  is  separate  from  charity,  and  what  faith  is 
when  conjoined  with  charity  ;  faith  separated  from 
charity  is  like  the  light  in  winter ;  and  fsiith  conjoined 
with  charity  is  like  the  light  in  spring;  the  light  in 
winter,  which  is  light  separated  from  heat,  and  in 
consequence  conjoined  with  cold,  strips  the  trees 
of  their  leaves,  hardens  the  ground,  kills  the  green 
herb,  and  also  congeals  the  waters  ;  but  the  light 
in  spring,  which  is  light  conjoined  witli  heat, 
causes  the  trees  to  vegetate,  first  into  leaves,  then 
into  blossoms,  and  lastly  into  fruits ;  it  opens  and 
softens  the  ground,  so  that  it  produces  grass,  herbs, 
flowers,  and  fruit  trees,  and  also  dissolves  the  ice, 
so  that  the  waters  can  flow  from  their  springs.  It 
is  exactly  the  same  with  faith  and  charity  ;  faith 
separated  from  charity  kills  isll  things,  and  faith 
conjoined  with  charity  gives  life  to  all  things  ;  this 
quickening  and  this  extinction  of  things  may  bo 
seen  to  the  life  in  our  spiritual  world,  because  hare 
faith  is  light,  and  charity  is  heat ;  for  where  faith 
is  conjoined  with  charity,  there  are  paradisiacal 
gardens,  shrubberies,  and  lawns,  which  flourish 
and  spread  their  fragrance  in  proportion  to  that 
union  ;  but  where  faith  is  separated  from  charity, 
there  does  not  grow  so  much  as  a  blade  of  grass, 
nor  any  green  thing  except  it  be  on  brambles, 
thorns,  and  nettles  ;  this  is  effected  by  the  heat 
and  light  proceeding  from  the  Lord  as  a  sun,  in  the 
angels  and  spirits,  and  thereby  out  of  them." 
There  were  on  this  occasion  not  far  from  us  some 
of  the  clergy,  whom  the  angelic  spirit  called  justi- 
fiers  and  sanctifiers  of  men  by  faith  alone,  and 
also  arcanisLs  or  dealers  in  mysteries  ;  we  related 
the  same  things  to  them,  and  demonstrated  the 
truth  so  plainly,  that  they  saw  it  was  so  ;  but  when 
we  asked  them  whether  they  admitted  it  to  be  so, 
they  turned  their  backs,  and  said,  "  We  did  not 
hear  you;"  but  we  called  out  to  them,  saying, 
"  Hear  us  now  then  ; "  but  immediately  they  placed 
both  hands  on  their  ears,  and  exclaimed,  "  We  Avill 
not  hear." i.  R.  87.5. 

Sect.  8.  —  Free  Age.vcy. 
What  Free  Agency  is. 

341.  That  it  may  be  known  what  free  agency  is, 
and  of  what  quality,  it  is  necessary  that  it  should 
be  known  whence  it  is ;  from  a  knowledge  of  its 
origin,  especially,  it  is  known  not  only  that  it  is, 
but  also  what  it  is.  Its  origin  is  from  the  spiritual 
world,  where  the  mind  of  man  is  held  by  the  Lord. 
The  mind  of  man  is  his  spirit,  which  lives  after 
death;  and  his  spirit  is  continually  in  consociation 
with  its  like  in  that  world  ;  and  his  spirit,  by  the 
material  body  with  which  it  is  encompassed,  is 
with  men  in  the  natural  world.  That  man  does 
not  know  that  he  is  in  the  midst  of  spirits  as  to  his 
mind,  is  because  those  spirits  with  whom  hs  is 
in  consociation  in  the  spiritual  world,  think  and 
speak  spiritually,  but  the  spirit  of  man,  while  it 
is  in  tlie  material  body,  naturally  ;   and  spiritual 


WRITINOS    OF    EMANUEL    SWEDENBOKG. 


91 


thoiiifht  nnd  speech  crinnot  bo  unilorstood  nor  per- 
ceived by  th;^  iiutiiral  man,  nor  the  reverse  ;  thence 
it  is,  thit  neither  c;in  they  be  seen.  But  when  the 
spirit  of  a  man  is  in  society  with  spirits  in  their 
world,  then  it  is  also  in  spiritual  thouj^'ht  and 
speech  with  them,  because  his  mind  is  inwardly 
spiritual,  but  outwardly  natural ;  wherefore,  by  its 
interiors,  it  communicates  with  them,  but  by  its 
exteriors,  with  men.  By  this  communication,  man 
perceives  tliinjrs,  and  tiiinks  them  analytically;  if 
man  had  not  this,  he  would  not  thiiilc  any  more  nor 
any  otherwise  than  a  beast ;  as  also,  if  all  commerce 
with  spirits  should  be  tuUen  away  from  him,  he 
would  die  in  an  instant.  But  that  it  may  be  com- 
prehended how  man  can  be  held  in  the  middle  be- 
tween heaven  and  hell,  and  thereby  in  spiritual 
equilibrium,  whence  he  has  free  atjency,  it  shall  be 
told  in  a  few  words.  The  spiritual  world  consists 
of  heaven  and  hell  ;  heaven  is  over  the  head,  and 
hell  there  under  the  feet ;  yet  still  not  in  the  middle 
of  the  jTflobe  inhabited  by  men,  but  under  the  earths 
of  that  world,  which  also  are  of  a  spiritual  orig^in, 
and  thence  not  in  what  is  extended,  but  in  the  ap- 
pearance of  what  is  extended.  Between  heaven 
and  hell  there  is  a  ofreat  interstice,  which  appears 
'o  those  who  are  there  like  an  entire  orb.  Into 
this  interstice  evil  from  hell  is  exhaled  in  all  abun- 
dance ;  and  on  the  other  hand,  wood  from  heaven 
flows  in  tliither  also  in  all  abundance.  It  is  this 
interstice,  of  whicli  Abraham  said  to  the  rich  man 
in  hell,  "  Between  us  and  you  there  is  a  ja^reat  gulf 
fixed,  so  that  those  who  would  pass  over  from  hence 
to  you  cannot ;  neither  can  those  who  are  there 
pass  over  to  us,"  Luke  xvi.  90.  Every  man,  as  to 
iiis  spirit,  is  in  the  middle  of  this  interstice,  solely 
in  order  that  he  may  be  in  free  agency.  —  T.  C  R. 
475. 

849.  There  is  a  sphere  exhaling  from  the  hells, 
which  may  be  called  a  sphere  of  endeavors,  which  is 
[a  s])here]  of  doing  evil ;  this  sphere  it  has  also  been 
given  occasionally  to  perceive  ;  the  endeavor  is 
perpetual,  and  as  soon  as  any  op])ortunity  is  given, 
an  elfect  thence  bursts  forth  ;  but  that  sphere  is 
checked  by  the  sphere  of  the  endeavors  of  heaven 
.which  is  from  the  Lord,  and  which  is  a  sphere  of 
doing  good,  wherein  is  all  power,  because  it  is  from 
the  Divine.  Nevertheless  between  those  endeav- 
ors diametrically  opposite  to  each  other,  an  equilib- 
rium is  kept,  to  the  intent  that  man  may  be  in 
freedom,  and  thus  in  election.  —  .i.  C.  820! >. 

34:?.  That  any  thing  may  exist,  there  must  be  an 
cquili!)rium  of  all  things :  without  equilibrium  there 
is  neither  action  nor  reaction  ;  for  equilibrium  is 
between  two  forces,  one  of  which  acts,  and  the 
other  reacts,  and  the  rest  occasioned  by  similar 
action  and  reaction  is  called  e(|uilibrium.  In  the 
natural  world  there  is  an  equilibrium  in  all  and 
single  things  ;  in  general,  in  the  atmospheres  them- 
selves, in  which  inferiors  react  and  resist,  in  pro- 
portion as  superiors  act  and  are  incumbent.  In 
the  natural  world  also  there  is  an  ecjuilibrium  be- 
tween heat  and  cold,  between  light  and  siiudc,  and 
between  dryness  and  moisture,  the  middle  temper- 
ature being  their  equilibrium.  There  is  likewise 
an  equilibrium  in  all  the  subjects  of  the  three  king- 
doms of  nature,  the  mineral,  the  vegetable,  and  the 
animal :  for  without  an  equilibrium  in  those  king- 
doms nothing  exists  and  subsists,  there  being  every 
where  a  kind  of  effort  acting  on  one  part  and 
reacting  on  the  other.  All  existence,  or  every 
effect,  is  produced  in  equilibrium ;  but  it  is  pro- 
ducf^l  by  this,  that  one  force  acts,  and  another 
suffers  itself  to  be  acted  upon,  or  that  one  force 
by  acting  llows  in,  and  another  receives  and  yields 


in  agi-cement  with  it.  In  the  natural  world,  tint 
which  acts  and  that  which  reacts  is  called  f'orce, 
and  likewise  endeavor  or  efibrt;  but  in  tJjc  spirituil 
world  that  which  acts  and  whicii  reai^ts  is  called 
life  and  will  ;  life  in  that  world  is  living  force,  and 
will  is  living  eflort,  and  the  equilibrium  itself  is 
called  freedom.  Spiritual  equilibrium,  therefore, 
or  freedom,  exist-s  and  subsists  between  good  acting 
on  one  part  and  evil  reacting  on  the  other  part,  or 
between  evil  acting  on  one  part  and  good  reacting 
on  the  other  part.  The  equilibrnun  between  good 
acting  and  evil  reactiuLr  is  such  as  exists  with  the 
good,  but  the  ecpiilibrium  between  evil  acting^ 
and  good  reacting  is  such  as  exists  with  the  evil. 
That  spiritual  efiuilibrium  is  between  good  and 
evil,  is  because  all  of  the  life  of  man  has  reference 
to  good  and  to  evil,  and  the  will  is  the  receptacle 
of  both.  There  is  likewise  an  equilibrium  between 
the  true  and  the  false,  but  this  depends  on  the 
equilibrium  between  good  and  evil. —  H.  H.  .')8!>. 

344.  Spiritual  equilibrium,  which  is  free  agency, 
may  be  compared  witli  a  balance,  in  each  scale  of 
which  are  placed  equal  weights  ;  if  then  a  little  be 
added  to  the  scale  of  one  side,  the  tongue  of  the 
balance  above  vibratos  :  it  is  similar  also  with  a 
bar,  or  with  a  large  beam  placed  upon  its  roller. 
All  and  each  of  the  things  whicli  are  within  man, 
as  the  heart,  the  lungs,  the  stomach,  the  liver,  the 
pancreas,  the  spleen,  the  intestines,  and  the  rest, 
are  in  such  equilibrium ;  thence  it  is  that  every  one 
in  the  greatest  quietness  can  perform  its  functions. 
It  is  so  with  all  the  muscles  ;  without  such  an 
equilibrium  of  these,  all  action  and  reaction  would 
cease,  and  man  would  no  longer  act  as  man. 
Since,  therefore,  all  the  things  that  are  in  the  body 
are  in  such  equilibrium,  all  the  things  that  are  in 
the  brain  are  also  in  the  like ;  consequently  all  the 
things  that  arc  in  the  mind  there,  which  refer  them- 
selves to  the  will  and  the  understanding. —  T.  C.  R. 
478. 

Free  Agency  in  all  created  Things. 

345.  Unless  there  were  some  free  agency  in  all 
created  things,  both  animate  and  inanimate,  there 
could  not  have  been  any  creation.  For  without 
free  agency  in  natural  things,  as  to  beasts,  there 
would  not  be  any  power  of  choosing  food  conducive 
to  their  nourishment,  nor  any  power  of  procreating 
and  preserving  their  offspring,  thus  no  boast.  If 
the  fishes  of  the  sea,  and  the  shellfish  of  its  bot- 
tom, had  not  such  freedom,  there  would  be  no  fish 
or  shellfish.  In  like  manner,  unless  it  were  in 
every  little  insect,  there  would  be  no  silkworm, 
from  which  silk  could  be  produced,  no  bee,  from 
which  honey  and  wax  could  be  derived,  nor  any 
butterfly,  which  sports  with  its  partner  in  the  air, 
and  nourishes  itself  with  the  juices  in  flowers,  and 
represents  the  happy  state  of  man  in  the  hea/enly 
aura,  after  he  has,  like  the  worm,  laid  aside  his 
earthly  covering.  Unless  there  were  something 
analogous  to  free  agency  in  the  soil  of  the  earth, 
in  the  seed  cast  into  it,  and  in  all  the  parts  of 
the  tree  thence  produced,  and  in  its  fruits,  and 
again  in  the  new  seeds,  there  would  not  be  any 
vegetable.  If  there  were  not  something  analogous 
to  free  agency  in  every  metal,  and  in  every  stone, 
precious  and  common,  there  would  not  be  a  metal 
nor  a  stone,  yea,  not  even  a  particle  of  sand  ;  for 
this  freely  imbibes  the  ether,  exhales  its  native 
properties,  rejects  what  is  obsolete,  and  renews 
itself  with  fresli  substances  ;  thence  there  is  a 
magnetical  sphere  around  the  magnet,  a  sphere  of 
iron  around  iron,  of  copper  aroand  copper,  of  silver 
around  silver,  of  gold  around  gold,  of  stone  around 


92 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


stone,  of  nitro  around  nitre,  of  sulphur  around  sul- 
phur, and  a  various  sphere  around  every  particle 
of  the  dust  of  earth,  from  whicli  sphere  the  inmost 
of  every  seed  is  imprcpnated,  and  tlie  proliiic  prin- 
ciple veofetatGs ;  for  without  such  an  exhalation 
from  every  particle  of  the  dust  of  the  earth,  there 
would  not  be  any  becrinninnf  of  germination,  and 
thence  continuance  of  it.  In  what  other  way  could 
the  eartii,  with  dust  and  water,  penetrate  into  the 
inmost  centre  of  the  seed  sown,  than  by  what  is 
exh.ilod  from  it  ?  as  into  "  a  grain  of  mustard 
seed,  wjiich  is  less  than  all  the  seeds ;  but  when  it 
hath  grown  up,  it  is  greater  than  the  herbs,  and 
becometh  a  great  tree,"  Matt.  xiv.  '.i'i ;  Mark  iv. 
30-IW.  Since,  therefore,  freedom  has  been  given 
to  all  created  subjects,  to  each  according  to  its 
nature,  why  not  free  agency  to  man,  according  to 
his  nature,  which  is,  that  he  may  be  spiritual  ? 
Thence  it  is,  that  free  agency  in  spiritual  things  is 
given  to  man  from  the  womb  even  to  the  end  of 
his  life  in  the  world,  and  afterwards  to  eternity.  — 
T.  a  R.  4i»D.  _ 

*^^J(Vliy  Man,  iu  Free  As:ency,  feels  and  wills  as 
of  himself,  when  it  is  not  of  himself. 

34G.  Man  is  an  organ  of  life,  and  God  alone  is 
life  ;  and  God  infuses  his  life  into  the  organ  and 
every  part  of  it,  as  the  sun  infuses  its  heat  into  a 
tree  and  every  part  of  it;  and  God  gives  to  man  to 
feel  that  life  in  himself,  as  his  own,  and  God  wills 
that  man  should  feel  so,  in  order  that  he  may  live 
as  of  himself,  according  to  the  laws  of  order,  which 
are  as  many  as  there  are  precepts  in  the  Word, 
and  dispose  himself  for  receiving  the  love  of  God. 
But  still  God  continually  holds,  with  his  finger,  the 
perpendicular  over  the  balance,  and  moderates, 
but  never  violates  free  agency  by  forcing.  A  tree 
cannot  receive  any  thing,  which  the  heat  of  the 
sun  introduces  through  the  root,  unless  it  acquire 
warmth  and  heat  as  to  each  one  of  its  fibres  ;  nor 
can  the  elements  rise  up  through  the  root,  unless 
each  of  its  fibres,  from  the  heat  received,  also  give 
out  heat,  and  thus  contribute  to  the  passage.  So 
also  does  man  from  the  heat  of  life  received  from 
God.  But  he,  differently  from  a  tree,  feels  that  as 
his  own,  although  it  is  not  his ;  but  as  far  as  he 
believes  that  it  is  his,  and  not  God's,  so  far  he 
receives  the  light  of  life,  but  not  the  heat  of  love 
from  God,  but  the  heat  of  love  from  hell ;  which, 
because  it  is  gross,  stops  and  closes  up  the  purer 
little  brandies  of  the  organ,  as  the  impure  blood 
does  the  capillary  vessels  of  the  body  ;  thus  man 
makes  himself  from  spiritual  merely  natural.  Man 
has  free  agency  from  this,  that  he  feels  life  in  him- 
self as  his  own,  and  that  God  leaves  man  to  feel 
thus,  that  conjunction  may  be  effected,  which  is 
not  possible  unless  it  be  reciprocal ;  and  it  becomes 
reciprocal  while  man  from  freedom  acts  altogether 
as  from  himself.  If  God  had  not  left  that  to  man, 
man  would  not  be  man,  nor  would  he  have  eternal 
life ;  for  reciprocal  conjunction  with  God  causes 
m;ui  to  be  man,  and  not  a  beast,  and  also  causes 
him  to  live  after  death  to  eternity ;  free  agency  in 
spiritual  things  effects  tiiis.  —  T.  C.  R.  504. 

Heavenly  Freedom  and  Infernal  Freedom. 

347.  Heavenly  freedom  is  that  which  is  from  tl;e 
Lord,  and  in  that  are  all  the  angels  who  are  in  the 
heavens  ;  it  is,  as  was  said,  of  lovo  to  the  Lord  and 
mutual  love,  thus  of  the  affection  of  good  and 
truth  ;  the  quality  of  this  freedom  may  appear  from 
this,  tint  every  one  who  is  in  it,  communicates  his 
own  blessedness  and  happiness  to  others  from  an 
inmost  afi'ection,  and  that  it  is  a  blessedness  and 


liapjnness  to  him  to  be  able  to  communicate :  am' 
because  the  universal  heaven  is  such,  thence  it  ih 
that  every  individual  is  a  centre  of  tlie  blessed- 
nesses and  happinesses  of  all,  and  that  all  are  at 
the  same  time  of  each  ;  this  communication  is  ef- 
fected from  the  Lord,  by  wonderful  influxes  in 
an  incomprehensible  form,  which  is  the  form  of 
heaven :  hence  it  may  appear  what  heavenly  free- 
dom is,  and  thSt  it  is  from  the  Lord  alone. 

348.  How  far  heavenly  freedom,  which  is  from 
the  affection  of  good  and  truth,  is  distant  from  in- 
fernal freedom,  wliich  is  from  the  affection  of  evil 
and  the  false,  may  appear  from  this,  that  the  angels 
in  the  heavens,  if  they  only  think  of  such  freedom 
as  is  from  the  affection  of  evil  and  the  false,  or, 
what  is  the  same,  from  the  lusts  of  self-love  and 
the  love  of  the  world,  are  instantly  seized  with  in- 
ternal pain ;  and  on  the  other  hand,  when  evil 
sj)irits  only  think  of  a  freedom  which  is  from  the 
affection  of  good  and  truth,  or,  what  is  the  same, 
from  the  desires  of  mutual  love,  they  instantly  fall 
into  agonies  ;  and  what  is  wonderful,  so  opposite  is 
the  one  freedom  to  the  other,  that  the  freedom  of 
the  love  of  self  and  of  the  world,  is  to'good  spirits 
hell ;  and  on  the  other  hand,  the  freedom  of  love 
to  the  Lord  and  mutual  love,  is  to  evil  spirits  hell : 
hence  all  are  distinguished  in  another  life  according 
to  their  principles  of  freedom,  or,  what  is  the  same, 
according  to  loves  and  affections,  consequently  ac- 
cording to  the  delights  of  life,  which  is  the  same 
as  according  to  lives  ;  for  lives  are  nothing  else 
than  delights,  and  delights  are  nothing  else  than 
affections,  which  are  of  loves.  —  .4.  C  287'i,  2873. 

349.  To  do  evil  from  the  delight  of  love  appears 
like  freedom,  but  it  is  servitude,  because  it  is  from 
hell :  to  do  good  from  the  delight  of  love  appears 
like  freedom,  and  also  is  freedom,  because  it  is 
from  the  Lord  :  servitude  therefore  consists '  in 
being  led  of  hell,  and  freedom  in  being  led  of  the 
Lord.  This  the  Lord  thus  teaches  in  .John : 
"  Every  one  that  doeth  sin  is  the  servant  of  sin ; 
the  servant  abideth  not  in  the  house  forever ;  the 
son  abideth  forever  ;  if  the  Son  shall  make  you 
free,  ye  shall  be  truly  free,"  viii.  34-3(j. 

350.  The  Lord  keeps  man  in  the  freedom  of 
thinking,  and  so  far  as  external  restraints,  which 
are  the  fear  of  the  law  and  of  life,  and  the  fear  of 
the  loss  of  reputation,  of  honor  and  of  gain,  do  not 
hinder.  He  keeps  him  in  the  freedom  of  doing ; 
but  by  freedom  he  bends  him  away  from  evil,  and 
by  freedom  bends  to  good,  leading  man  so  ^^ently 
and  tacitly,  that  he  knows  no  otherwise  than  that 
all  proceeds  from  himself:  thus  the  Lord  in  freedom 
inseminates  and  inroots  good  into  the  very  life  of 
man,  which  good  remains  to  eternity.  This  the 
Lord  thus  teaches  in  Mark :  "  The  kingdom  of 
God  is  as  a  man  who  casteth  seed  into  tiie  earth, 
which  germinateth  and  groweth  whilst  he  himself 
is  ignorant ;  the  earth  beareth  fruit  of  her  own 
accord,"  iv.  20-28.  —  .^.  C.  9586,  9587. 

351.  Wicked  spirits  who  are  with  man,  whereby 
he  communicates  with  hell,  consider  him  no  other- 
wise than  as  a  vile  slave,  for  they  infuse  into  him 
their  own  lusts  and  persuasions,  and  thus  lead  him 
whithersoever  they  desire :  but  the  angels,  by 
whom  man  communicates  with  heaven,  considei 
him  as  a  brother,  and  insinuate  into  him  the  affec- 
tions of  good  and  of  truth,  and  thus  lead  him  by 
freedom,  not  whither  they  desire,  but  whither  it 
pleases  the  Lord :  hence  may  appear  what  is  the 
quality  of  the  one  and  the  other,  and  that  to  be  led 
by  the  devil  is  slavery,  but  to  be  led  by  tlie  Lord 
is  freedom. 

352.  Spirits  lately  deceased  are  much  perplexed 


WRITIXGS    OF    EMANUEL    SWEDHNBORG. 


93 


to  conceivp,  thiit  no  ono  c:in  do  jrood  from  Iiiinself, 
nor  think  trntli  t'roni  liimself,  hut  from  tfio  I.onl, 
believing  tliat  tliiis  they  sliould  be  like  machines 
without  any  self-determination,  and  if  so,  tiiat  they 
must  hang  down  their  hands,  and  suffer  themselves 
to  be  acted  upon :  but  they  are  told,  that  they 
ought  wholly  to  think,  to  will,  and  to  do  good  from 
themselves,  and  that  otherwise  they  cannot  receive 
a  heavenly  proprinm,  and  heavenly  freedom,  but 
still  to  acknowledge  that  good  and  truth  is  not 
from  them,  but  from  the  Lord  ;  and  tliey  are  in- 
structed that  all  angels  are  in  such  acknowledg- 
ment, yea,  in  a  perception  that  it  is  so  ;  and  the 
more  exquisitely  they  jjcrceive  themselves  to  be 
led  of  the  Lord,  and  thereby  to  be  in  the  Lord,  so 
much  the  more  they  arc  in  freedom. 

35'.].  Whoever  lives  in  good,  and  believes  that 
the  Lord  governs  tlie  universe,  and  tliat  from  him 
alone  comes  all  the  good  whicli  is  of  love  and 
charity,  and  all  the  truth  wliicli  is  of  faith,  yea, 
that  from  him  comes  life,  thus  that  from  him  we 
live,  move,  and  have  our  being,  he  is  in  such  a 
state,  that  he  can  be  gifted  with  heavenly  freedom, 
and  therewith  also  with  peace,  for  then  be  trusts 
only  in  the  Lord,  and  counts  other  things  of  no 
concern,  and  is  certain  tiiat  then  all  things  tend  to 
his  good,  blessedness,  and  happiness  to  eternity. 
But  he  who  believes  that  he  governs  himself,  is 
in  continual  inquietude,  being  betrayed  into  evil 
lusts,  into  anxieties  concerning  things  to  come, 
and  thereby  into  manifold  solicitudes ;  and  inas- 
much as  he  believes  so,  therefore  also  tlic  lusts  of 
evil  and  the  persuasions  of  the  false  adhere  to  him. 
—  .4.  C.  2S\)0-'>Hm. 

3.54.  The  presence  of  the  Lord  implies  liberty, 
the  one  being  a  consequence  of  the  other  ;  for  the 
more  intimately  the  Lord  is  present,  so  much  the 
freer  is  man  ;  that  is,  in  proportion  as  he  is  princi- 
pled in  the  love  of  goodness  and  truth,  he  acts 
freely.  Such  is  the  nature  of  the  Lord's  influx  by 
means  of  angels:  but  on  the  other  hand,  the  influx 
of  hell  is  effected  by  evil  spirits,  and  is  attended 
with  the  violence  and  impetuosity  of  domination, 
their  ruling  desire  being  to  subdue  man  to  such 
a  degree,  that  he  may  be  as  nothing,  and  them- 
selves as  all  in  all,  and  then  he  becomes  one  of 
them,  yet  scarcely  even  this,  being  as  a  nobody  in 
their  eyes.  Hence,  when  the  Lord  delivers  man 
from  their  yoke  and  dominion,  there  arises  a  com- 
bat; but  wlien  he  is  liberated,  or,  in  other  v.ords, 
regenerated,  then  he  is  so  gently  led  by  angels 
from  the  Lord,  that  there  is  not  the  least  appear- 
ance of  bondage  or  authority,  since  he  is  led  by 
what  is  most  delightful  and  happy,  and  is  loved 
and  esteemed  ;  as  the  Lord  teaches  in  Matthew, 
where  he  says,  "  My  yoke  is  easy,  and  my  burden 
is  light,"  xi.  30.  That  it  is  directly  contrary  with 
the  evil  spirits,  by  whom,  as  was  observed,  man  is 
regarded  as  a  nothing,  and  who,  were  it  in  tlieir 
power,  would  torment  him  every  moment,  has  been 
given  me  to  know  by  much  experience.  —  ^1.  C.  !)05. 

How  Man  is  in  Freedom  from  the  Tjord  alone. 

3.').').  The  case  with  man  as  to  his  affections  and 
as  to  his  thougiits  is  this :  no  person  wiiatevor, 
whether  man,  or  spirit,  or  angel,  can  will  and  tiiiiik  . 
from  hiniselt",  but  from  others,  nor  these  others 
from  themselves,  but  all  again  from  otlicrs,  and  so  : 
fortli,  and  thus  each  from  the  first  of  life,  whicli  is  ' 
the  Lord ;  tliat  whicli  is  unconnected  does  not ' 
exist :  evils  and  falses  have  connection  with  the  ' 
hells,  -whence  is  the  power  to  will  and  think  with ' 
those  who  are  in  evils  and  falses,  thence  also  their , 
love,   affection,   and    delight,   consequently   their ' 


freedom  ;  but  goods  and  truths  have  connection  with 
heaven,  whonc(>  is  tiie  power  to  will  and  think  with 
those  who  are  in  goods  and  truths,  and  also  their 
love,  artention.  and  delight,  consequently  their  free- 
dom ;  hence  it  may  appear  whence  is  the  one  free- 
dom and  the  other  freedom  :  that  the  case  is  so  is 
perfectly  well  known  in  another  life,  but  at  this  day 
it  is  altogether  unknown  in  the  world.  —  Jl.  C.  288G. 
35(i.  In  regard  to  the  life  of  every  one,  whether 
man,  or  spirit,  or  angel,  it  flows  in  solely  from  the 
Lord,  who  is  life  itself,  and  difTuses  himself  throuofh 
the  universal  heaven,  also  through  hell,  thus  into 
every  individual  therein,  and  this  in  an  incompre- 
hensible order  and  series  ;  but  the  life  which  flows 
in  is  received  by  every  one  according  to  his  cliar- 
acter ;  good  and  truth  is  received  as  good  and 
truth  by  the  good  ;  whereas  good  and  truth  is  re- 
ceived as  evil  and  the  false  by  the  wicked,  and  is 
even  changed  into  evil  and  the  false  in  them. 
This  is  comparatively  as  the  light  of  the  sun, 
which  diftuses  itself  into  all  objects  of  earth,  but 
is  received  according  to  the  quality  of  each  object, 
and  becomes  of  a  beautiful  color  in  beautiful  forms, 
and  of  an  ugly  color  in  ugly  forms:  this  is  an 
arcanum  in  the  world,  but  in  another  life  nothing 
is  better  known.  That  I  might  know  that  such  an 
influx  existed,  it  was  given  mc  to  discourse  with 
spirits  and  angels  who  were  with  me,  and  also  to 
feel  and  perceive  the  influx,  and  this  so  often,  that 
I  am  not  able  to  determine  by  number  the  times  ; 
I  know  however  that  fallacy  will  prevail  with 
many,  and  that  they  will  believe  that  they  will  of 
themselves,  and  think  of  themselves,  and  thus 
have  life  of  themselves,  when  yet  nothing  is  less 
true.  —  A.  C.  2888. 

3Ian  cannot  be  reformed  without  Freedom. 

357.  That  man  cannot  be  reformed  unless  he 
has  freedom,  is  because  he  is  born  into  evils  of 
every  kind,  which  yet  must  be  removed  in  order 
that  he  may  be  saved ;  nor  can  they  be  removed, 
unless  he  sees  them  in  himself,  and  acknoAvledges 
them,  and  afterwards  ceases  to  will  them,  and  at 
length  holds  them  in  aversion  ;  then  they  are  first 
removed.  This  cannot  be  effected  unless  man  be 
both  in  good  and  in  evil,  for  from  good  he  may  see 
evils,  but  cannot  from  evil  see  goods.  The  spirit- 
ual goods  which  man  is  capable  of  thinking,  ho 
learns  from  infancy  by  reading  the  Word,  and  from 
preaching ;  and  moral  and  civil  goods  he  learns 
from  a  life  in  the  world.  This  is  the  primary  rea- 
son why  man  ought  to  be  in  freedom.  Another 
reason  is,  because  nothing  is  appropriated  to  man, 
except  what  is  done  from  the  affection  which  is  of 
love  :  other  things  indeed  may  enter,  but  no  farther 
than  the  thought,  and  not  into  the  will ;  and  what 
does  not  enter  even  into  the  will  of  man,  does  not 
become  his,  for  thougiit  derives  all  that  it  has  from 
memory,  but  the  will  derives  all  tliat  it  has  from  the 
life  itself.  Nothing  is  in  any  case  free,  which  is  not 
from  the  will,  or  what  is  the  same,  from  affection 
which  is  of  love  :  for  whatever  a  man  wills  or  loves, 
this  he  does  freely :  hence  it  is,  tiiat  the  freedom 
of  man,  and  the  affection  "which  is  of  his  love,  or 
of  his  will,  arc  one.  Man  tiierefore  has  freedom 
on  this  account,  that  he  may  be  affected  with  truth 
and  good,  or  love  them,  and  that  thus  those  may 
become  as  his  own.  In  a  word,  whatsoever  does 
not  enter  into  man  in  freedom,  does  not  remain, 
because  it  is  not  of  his  love  or  will,  and  those 
things  which  are  not  of  the  love  or  will  of  man,  arc 
not  of  his  spirit ;  for  the  esse  of  the  spirit  of  man 
is  love  or  will ;  it  is  said  love  or  will,  because  what 
a  man  loves,  this  he  wills.     Tliis  now  is  the  reason 


94 


COMPENDIUxM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


why  man  cannot  be  reformed  unless  he  be  in  free- 
dom. —  H.  II.  5'J8. 

358.  He  who  does  not  know  that  no  conjunction 
of  good  and  trutli,  tliut  is,  appropriation,  thus  that 
no  regeneration,  can  be  wroui,rl»t  except  in  man's 
freedoiu,  widlst  lie  reasons  concerning  the  Lord's 
providence,  the  salvation  of  man,  and  the  damna- 
tion of  many,  casts  himself  into  mere  shades,  and 
thence  into  grievous  errors  ;  for  he  supposes  that 
if  the  Lord  wills,  He  can  save  every  one,  and  this 
by  innuiucrablc  means,  as  by  miracles,  by  the 
dead  who  shall  rise  again,  by  immediate  revela- 
tions, by  angels  who  shall  withhold  from  evils  and 
impel  to  good  by  a  manifest  strong  force,  and  by 
many  states,  leading  man  to  do  the  work  of  re- 
pentance when  they  are  induced,  and  by  many 
other  things.  But  he  does  not  know  that  all  these 
means  arc  compulsory,  and  that  man  cannot  be  re- 
formed by  them,  for  whatever  compels  mati  does 
not  impart  to  him  any  affection,  and  if  it  be  of 
such  a  nature  as  to  impart,  it  ties  itself  to  the 
affection  of  evil;  for  it  appears  as  if  it  infused 
something  holy,  and  indeed  does  infuse  it,  but  still 
when  the  state  is  changed,  the  man  returns  to  his 
former  affections,  that  is,  to  evils  and  falses,  and 
he  then  conjoins  that  holiness  witii  evils  and  talses, 
and  it  becomes  protane,  and  then  is  of  such  a  na- 
ture that  it  leads  into  the  most  giievous  hell  of  all. 
For  he  first  acknowledges  and  believes,  and  is  also 
affected  with  what  is  holy,  and  afterwards  he  de- 
nies and  even  holds  it  in  aversion.  Hence  at  this 
day  manifest  miracles  are  not  wrought,  but  unap- 
parent  or  inconspicuous  ones,  which  are  such  as 
not  to  infuse  what  is  holy,  nor  take  away  man's 
freedom  ;  and  hence  the  dead  do  not  rise  again, 
neither  is  man  withheld  from  evils  and  led  to  good 
by  a  manifest  strong  force,  either  by  immediate 
revelations  or  by  angels.  It  is  man's  freedom 
upon  wjuch  the  Lord"  operates,  and  by  which  he 
bends  him  ;  for  all  freedom  is  of  love  or  its  affec- 
tion, consequently  of  the  will  thereof.  If  he  does 
not  receive  good"  and  truth  in  freedom,  it  cannot 
be  appropriated  to  him,  or  become  his:  that  to 
which  he  is  compelled  is  not  his,  but  belongs  to 
him  who  compels,  since  he  does  it  not  from  him- 
self, although  it  is  done  by  himself.  —  J.  C.  403L 

359.  If  men  had  not  free  agency  in  spiritual 
things,  all  in  the  whole  world  might  be  brought 
within  one  day  to  believe  in  the  Lord  ;  but  the 
reason  that  this  cannot  be  done,  is  because  that 
M'hich  is  not  received  by  man  in  free  agency  does 
not  remain.  — T.  C.  R.  500. 

Man  ought  to  compel  himself,  iu  which  com- 
pulsion is  highest  Freedom. 

360.  That  man  ought  to  compel  himself  to  do 
good,  to  obey  the  things  which  the  Lord  has  com- 
manded, and  to  speak  truths,  which  is  to  humble 
himself  bcneatii  the  Lord's  hands,  or  to  submit 
himself  under  the  power  of  Divine  Good  and  Truth, 
implies  and  involves  more  arcana  than  it  is  possible 
to  unfold  iu  a  few  words.  There  are  certain  spirits 
who  had  laid  it  down  as  a  principle,  during  their 
abode  in  the  world,  that  because  they  heard  that 
all  good  was  from  the  Lord,  and  that  man  could 
do  no  good  of  himself,  therefore  they  should  not 
compel  themselves  to  do  any  thing,  but  should 
cease  from  tlieir  own  exertions,  under  the  suppo- 
sition that  all  endeavor  must  therefore  be  vain  ; 
wherefore  they  waited  for  an  immediate  influx  to 
move  their  will,  and  did  not  compel  themselves  to 
do  any  sort  of  good  ;  yea,  so  far  did  they  carry  tiiis 
orinciple,  that  when  any  evil  insinn;'.ted  itself,  they 
'crave  themselves  up  to 'it,  imagining  it  to  be  per- 


mitted, because  they  were  not  sensible  of  any  re- 
sistance to  it  from  within:  but  these  spirits  are 
such,  that  they  are  as  it  were  without  any  thing  of 
their  own,  or  any  proprium,  so  as  to  have  no  prin- 
ciple of  determination,   in  consequence  of  which 
tliey  are  amongst  the  unprofitable  ;  for  they  suffer 
themselves  to  be  led  alike  by  the  wicked  and  by 
the  good,  and  endure  much  from  the  wicked.     But 
such  as  have  compelled   themselves  in  opposing 
evil  and  falsity,  although  at  first  they  thought  that 
their  exertion  was  from  themselves,  or  from  their 
own  power,  yet  being  afterwards  enlightened  to 
see  that  it  was  from  the  Lord,  even  as  to  the  small- 
est motions  towards  it,  —  these  cannot,  in  the  other 
life,  be  seduced  by  evil  spirits,  but  are   amongst 
the  lia])py.     Hence  it  may  appear,  that  man  ought 
to  force  himself  to  do  good,  and  to  speak  truth. 
The  arcanum  herein  concealed  is  this :  that  man 
is  hereby  gifted  of  the  Lord  with  a  celestial  pro- 
prium.    Man's  celestial  proprium  is  formed  in  the 
effort  or  tendency  of  his  thought ;  and  if  he  does 
not  obtain  it  by  compelling  himself,  as  it  appears, 
he  never  will  obtain  it  by  not  compelling  himself. 
For  the  better  understanding  of  how  this  is,  it  may 
be  expedient  to  observe,  that  in  all  self-compulsion 
to  good  there  is  a  certain  freedom,  which  is  not  so 
plainly  perceivable  during  the  act  of  compulsion, 
but  still  it  is  within.     Thus,  in  the  case  of  a  per- 
son who  willingly  subjects  himself  to  the  hazard 
of  losing  life  with  a  view  to  some  end,  or  who 
willingly  undergoes  a  painful  operation  for  the  re- 
covery of  his  health,  there  is  a  principle  of  willing- 
ness, and  consequently  of  liberty,  in  so  doing,  by 
virtue  whereof  he  acts,  although  the  hazards  and 
the  pains,  whilst  ho  is  in  them,  take  away  the  per- 
ception of  such  willingness  or  freedom.  The  case  is 
the  same  with  those  who  compel  themselves  to  good : 
there  is  within  a  principle  of  willingness,  conse- 
quently of  freedom,  by  virtue  of  which,  and  for  the 
sake  of  wliich,  they  compel  themselves,  viz.,  there  is 
the  motive  ol"  obedience  to  those  things  which  the 
Lord  has  commanded,  and  the  motive  of  obtaining 
the  salvation  of  their  souls  after  death  ;  in  which 
there  is  a  more  inward  motive  still,  though  the  man 
is  ignorant  of  it,  viz.,  that  of  regard  to  the  Lord's 
kingdom,  yea,  to  the  Lord  Himself.  This  is  more  es- 
pecially the  case  in  temptations,  in  which,  whilst 
man  compels  himself  to  resist  the  evil  and  the  fal- 
sity, which  are  infused  and  suggested  by  wicked 
spirits,  there  is  more  of  freedom  than  ever  exists  in 
any  state  out  of  temptations,  although  man  cannot 
conceive  it  at  the  time  :  it  is  an  interior  freedom,  by 
virtue  whereof  he  is  desirous  to  subdue  the  evil ;  and 
this  desire  is  so  strong  as  to  be  equivalent  to  the 
force  and  strength  of  tlie  evil  which  assaults  him ; 
otherwise  he  would  never  engage  in  the  combat- 
This  freedom  is  from  the  Lord,  who  insinuates  it  into 
the  man's  conscience,  and  thereby  causes  him  to 
conquer  the  evil  as  if  by  his  own  power,  or  from  a 
proprium  of  his  own.     By  this  freedom  man  re- 
ceives a  proprium  on  which  the  Lord  can  operate 
good.     Witlioul  a  proprium,  or  something  of  his 
own  acquired,  that  is,  given  by  freedom,  no  man 
can  be  reformed,  because  he  cannot  receive  a  new 
will,  wiiich  is  conscience.     Freedom  thus  conferred 
is  the  very  plane  into  which  the  influx  of  good 
and  truth  from  the  Lord  descends.     Hence  it  is 
that  they  who  do  not  resist  in  temptations  from 
such  a  principle  of  willingness,  or  freedom,  fall 
therein.     The  life  of  man  consists  in  freedom,  be- 
cause this  is  his  love  ;  for  whatever  a  man  does 
from  a  principle  of  love  appears  to  him  to  be  free ; 
[  but  in  the  freedom  above  spoken  of,  when  man 
I  compels  himself  to  resist  evil  and  falsity,  and  to 


WKITlNGiS    OF    EMANUEL    SWEDENBORG. 


95 


do  good,  there  is  heavenly  love,  which  tiie  Lord  iit 
that  time  insinuiited,  and  by  wliicii  lie  create.s  his 
propriuin  :  wherutbre  the  Lurd  wills  tliat  that  pro- 
priuiii  shtmld  aijpear  to  man  as  his,  ailhough  it  is 
not  his.  This  proprium,  whicii  man  thus  receives 
by  an  apparent  compulsion  in  the  life  of  tlie  body, 
is  filled  by  the  Lord  in  the  otJier  life  with  indefinite 
delij^lits  and  felicities.  They,  also,  who  receive  this 
propriuin  dvii  by  decrees  enlightened,  yea,  are  con- 
tinued in  this  truth  ;  that  they  have  not  compelled 
themselves,  in  the  least  instance,  from  themselves, 
but  tliat  all  the  motions  of  their  will  therein,  even 
the  must  minute,  were  from  the  Lord,  and  that  the 
reason  why  the  compulsion  api)eared  to  be  from 
themselves,  was,  thU  tiiey  mijrht  be  j^iftt'd  of  tlie 
Lord  with  a  new  will-principle  as  their  own,  and 
that  thus  the  life  of  heavenly  love  might  be  appro- 
priated to  them.  For  the  Lord  is  willing  to  commu- 
nicate to  every  one  what  is  his,  consequently  to 
coaiinunicate  a  celestial  principle,  so  as  for  it  to  ap- 
pear to  man  as  his  own,  and  as  in  him,  althougii  it 
IS  not  his.  The  angels  are  in  such  aproprium  :  and 
in  proportion  as  they  are  principled  in  tiiis  truth,  tliat 
all  good  and  truth  is  from  the  Lord,  they  are  in  the 
delight  and  happiness  of  that  proprium.  But  they 
MJio  despise  and  reject  all  that  is  good  and  true,  and 
\<'ao  are  unwilling  to  believe  any  thing  which  is  re- 
j)ugn mt  to  their  lusts  and  reasonings,  cannot  com- 
pel tiiemselves,  consequently,  they  cannot  receive 
this  proprium  of  conscience,  or  new  will-principle. 
Fro.n  what  has  hen;  been  offered  it  appears  also, 
that  there  is  a  difference  between  a  man's  com- 
pelling himself,  and  his  being  compelled :  for  no 
good  can  possibly  coine  from  bcimr  compelled,  as 
when  one  man  is  compelled  by  another  to  do  good  : 
but  for  a  man  to  compel  /u7;wc(/"is  to  act  from  a  cer- 
tain free-principle  unknown  to  himself;  for  nothing 
that  is  conij)ulsive  comes  from  the  Lord.  Hence 
it  is  a  universal  law,  that  all  good  and  truth  should 
be  inseminated  in  freedom,  othenvise  the  ground 
is  not  at  all  recipient  and  nutritive  of  good,  nay, 
there  is  not  any  ground  in  which  the  seed  can  pos- 
sibly grow.  —  ^.  C.  1937. 

Sect.    9.  —  Rkpentance,    Reformation,    and 
Regeneration. 

Thoroughness  of  Uepeutance,  &c. 

;jllL  He  who  is  willing  to  be  saved  must  con- 
fess his  sins,  and  do  the  work  of  repentance. 

3(i2.  To  confess  sins  is  to  know  evils,  to  see 
them  in  himself,  to  acknowledge  thein,  to  make 
himself  guiky,  and  to  damn  himself  on  account  of 
them ;  when  this  is  done  before  God,  it  constitutes 
the  confession  of  sins. 

3(Io.  To  do  the  work  of  repentance  is  to  desist 
from  sins,  when  he  has  thus  confessed  them,  and 
from  an  humble  heart  has  ni:ulo  supplication  con- 
cerning remission ;  and  it  is  further  to  lead  a  new 
life  according  to  the  precepts  of  faith. 

3)4.  lie  who  only  acknowledges  universally 
that  he  is  a  sinner,  and  makes  himself  guilty  of  all 
evils,  and  does  not  explore  himsidf,  thiit  is,  see  his 
.''ins,  he  makes  confession,  but  not  the  confession 
of  repentance,  for  lie  lives  atlerwards  as  before. 

3(!5.  He  who  lives  the  life  of  faith,  does  daily 
the  work  of  repentance ;  for  he  reflects  upon  the 
evils  appertaining  to  himself,  he  acknowledges 
them,  guards  himself  against  them,  supplicates  the 
Lord  for  aid.  For  man  is  contiiiu.iUy  lapsing  of 
himself,  but  is  conlinually  raised  up  bv  the  Lord; 
he  lapses  of  hiiuselt'  wIilmi  ho  thinks  to  will  evil, 
and  he  is  raised  up  by  the  L(jrd  v.  hen  he  resists 
evil,  and  hence  does  it  not.  Such  is  the  state  of 
all  who  are  in  good  ;  but  they  who  are  in  evil  1  ipse 


CL-ntinually,  and  also  are  continually  elevated  by 
the  Lord,  but  only  so  as  to  prevent  tludr  falling 
into  the  most  grievous  hell  of  all,  whither  they 
tend  of  themstdves  with  all  effort,  and  to  restrain 
them  to  a  milder  hell. 

'JG(j.  The  work  of  repentance,  which  is  done  in 
a  free  state,  is  of  avail,  but  that  which  is  done  in  a 
state  of  compulsion,  is  not  of  avail.  A  state  of 
compulsion  is  a  state  of  sicicness,  a  state  of  dejec- 
tion of  mind  in  conseciuence  of  misfortunes,  a  state 
of  imminent  dfrath,  in  a  word,  every  state  of  fear 
which  takes  away  the  use  of  sound  reason.  He 
who  is  evil,  and  in  a  state  of  compulsion  promises 
repentance,  and  also  does  good,  when  he  comes 
into  a  tree  state  returns  into  his  former  life  of  evil ; 
the  case  is  otherwise  with  a  good  man,  the  above 
states  being  to  him  states  of  temptation,  in  which 
he  conquers. 

3G7.  Repentance  of  the  mouth  and  not  of  the 
life  is  not  repentance ;  sins  are  not  remitted  by 
repentance  of  the  mouth,  but  by  repentance  of  the 
life.  Sins  are  continually  remitted  to  man  by  the 
Lord,  for  He  is  mercy  itself,  but  sins  adhere  to 
man,  howsoever  he  supposes  they  are  remitted,  nor 
are  they  removed  from  him  but  by  a  life  according 
to  the  prcce])ts  of  faith ;  so  far  as  he  lives  accord- 
ing to  those  precepts,  so  far  sins  are  removed,  and 
so  far  as  they  are  removed,  so  far  they  are  remitted. 
For  man  is  withheld  by  the  Lord  from  evil,  and  is 
held  in  good  ;  and  he  is  so  far  capable  of  being 
withheld  from  evil  in  the  other  life,  as  in  the  life 
of  the  body  he  had  resisted  evil ;  and  he  is  so  far 
capable  of  being  held  in  good  then,  as  in  the  life 
of  the  body  he  had  done  good  from  afTection. 
Hence  it  may  be  manifest  what  the  remission  of 
sins  is,  and  whence  it  is :  he  who  believes  that  sins 
are  remitted  in  any  other  way,  is  much  deceived. 

368.  After  man  has  explored  himself,  and  ac- 
knowledged his  sins,  and  done  the  work  of  repent- 
ance, he  must  remain  constant  in  good,  even  to  the 
end  of  life.  But  if  he  afterwards  relapses  to  the 
former  life  of  evil,  and  embraces  it,  he  is  thc.^ 
guilty  of  profanation,  for  he  then  conjoins  evil  ^vitl 
good;  hence  his  latter  state  is  Avorse  than  the 
former,  according  to  the  Lord's  words :  "  When 
the  unclean  spirit  is  gone  out  of  a  man,  he  walks 
through  dry  places,  seeking  rest,  but  doth  not  find  ; 
then  he  saith,  I  will  return  into  my  house  whence 
I  came  forth ;  and  when  he  is  come,  and  findeth  it 
empty,  and  swept,  and  garnished  for  himself,  he 
then  goetli  away  and  adjoineth  to  himself  seven 
other  spirits  worse  than  himsidf,  and  entering  in 
they  dwell  there  ;  and  the  latter  tilings  of  the  man 
become  worse  than  the  first."  Matt.  xii.  43— 15. — 
JI.  a  8387-8394. 

3(i9.  Reformation  is  ascribed  to  the  understand- 
ing, and  regeneration  to  the  will.  The  evils  into 
which  m;in  is  born  are  generated  in  the  vvill  of  the 
natural  man,  and  that  the  will  brings  the  under- 
standing to  favor  itself  by  thinking  in  agree- 
ment, was  also  shown ;  wherefore,  that  man  may 
be  regenerated,  it  is  necessary  that  this  should  be 
done  by  the  understanding,  as  by  a  mediate  cause, 
and  this  is  done  by  the  information  which  the  under- 
standing receives,  first  from  parents  and  masters,  af- 
terwards from  the  reading  of  the  Word,  from  preach- 
ing, books,  and  conversation.  Those  things  which 
the  understanding  tiience  receives,  are  called  truths, 
wherefore  it  is  the  same,  whether  it  be  said,  that 
reformation  is  eft'ected  by  the  understanding,  or 
whether  it  be  said  that  it  is  effected  by  the  truths 
which  the  understanding  receives  ;  for  truths  teach 
man  in  whom  and  what  he  should  believe,  and  also 
what  he  should  do.  and  thus  wjiat  he  should  will ; 
for  whatever  anv  one  does,  ii'i  do.\s  it  fro.n  the  \vin 


96 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


according  to  the  undcrstandino;.  Since,  therefore, 
the  will  itself  of  man  is  evil  from  nativity,  and 
becanse  the  understanding  teaches  what  is  evil 
and  good,  and  he  is  able  to  will  the  one,  and  not 
to  will  the  other,  it  follows  that  man  is  to  be 
reformed  by  the  understanding.  But  as  long  as 
any  one  sees,  and  acknowledges  in  his  mind,  that 
evil  is  evil,  and  good  good,  and  thinks  that  good  is 
to  be  chosen,  so  long  that  state  is  called  reforma- 
tion ;  but  when  he  Avills  to  shun  evil  and  do  good, 
the  state  of  res;cnerution  begins.  —  T.  C.  R.  .587. 
'370.  But  yet,  no  one  can  be  said  to  be  reformed 
by  the  mere  knowledges  of  truths;  for  man,  from 
the  faculty  of  elevating  the  understanding  above 
the  love  of  the  will,  can  apprehend  them,  and  also 
speak,  teach,  and  preach  them ;  but  he  is  reformed 
who  is  in  the  affection  of  truth  for  the  sake  of 
truth ;  for  this  affection  conjoins  itself  with  tlic 
will,  and,  if  it  goes  on,  conjoins  the  will  to  the  un- 
derstanding, and  then  regeneration  begins.  —  T. 
C.  R.  58l>. 

Ignorance    of  the    Church    conoeruiag 
Regeneration. 

371.  They  who  are  of  the  church  at  this  day, 
are  so  little  acquainted  with  any  thing  respecting 
regeneration,  that  it  scarcely  is  any  thing ;  they  do 
not  even  know  this,  that  regeneration  continues 
through  the  whole  course  of  the  life  of  him  who  is 
regenerated,  and  that  it  is  continued  in  the  other 
life ;  also  that  the  arcana  of  regeneration  arc  so 
innumerable,  that  they  can  scarcely  be  known  by 
the  angels  as  to  a  ten  thousandth  part,  and  that 
those  which  the  angels  know,  are  the  things  which 
constitute  their  intelligence  and  wisdom.  The 
reason  that  they  who  are  of  the  church  at  this 
day,  know  so  little  concerning  regeneration,  is, 
because  they  speak  so  much  concerning  the  remis- 
sion of  sins,  and  concerning  justilication,  and  be- 
cause they  believe  that  sins  are  remitted  in  an 
instant,  and  some  that  they  are  wiped  away,  as 
filth  from  the  body  by  water,  and  that  man  is  justi- 
fied by  laith  alone,  or  by  the  confidence  of  one 
moment.  The  reason  that  the  men  of  the  church 
so  believe  is,  because  they  do  not  know  what  sin 
or  evil  is  ;  if  they  knew  this,  they  would  know  that 
sins  cannot  be  wiped  away  from  any  one,  but  that 
they  are  separated,  or  cast  aside,  to  prevent  their 
rising  up,  when  man  is  kept  in  good  by  the  Lord ; 
also  that  tliis  cannot  be  effected,  unless  evil  be 
continually  cast  out,  and  this  by  means  which  are 
in  number  indefinite,  and  for  the  most  part  ineffa- 
ble. They  in  the  other  life,  who  have  drawn 
along  with  them  the  above  opinion,  that  man  is 
justified  in  a  moment  by  faith,  and  is  washed  alto- 
gether clean  from  sins,  when  they  apperceive  that 
regeneration  is  effected  by  means  indefinite  in 
number  and  ineftable,  are  amazed,  and  laugh  at 
their  own  ignorance,  which  they  held  in  the  world, 
which  they  also  call  insmity,  concerning  the  in- 
stantaneous remission  of  sins,  and  concerning  jus- 
tification. They  are  sometimes  told,  that  the  Lord 
reinits  sins  to  ever}'^  one  who  from  his  heart  desires 
it,  but  yet  they,  to  whom  sins  are  so  remitted,  are 
not  on  that  account  separated  from  the  diaboli- 
cal crew,  to  which  they  are  close  tied  by  evils, 
which  evils  follow  the  life  which  all  carry  along 
with  them.  They  learn  afterwards  from  experi- 
ence, that  to  be  separated  from  the  'nils  is  to  be 
Kei)arated  trom  sins;  and  that  tliis  cimot  in  any 
v,-i-;e  be  effected,  exce])t  by  a  thousand  and  a  thou- 
suul  means  known  to  the  Lord  alone,  and  this  by 
continual  succession,  if  you  will  believe  it,  to  eter- 
t:;',v  ;  for  man  is  so  great  evil,  that  he  cannot  bo 


fully  delivered  even  from  one  sin  to  eternity,  but 
only  by  the  mercy  of  the  Lord,  if  he  has  received 
it,  be  Avithheld  from  sin,  and  kept  in  good.  How 
therefore  man  receives  new  life  and  is  regener- 
ated, is  containecf  in  the  sanctuary  of  the  Word, 
that  is,  in  its  internal  sense,  to  the  intent  princi- 
pally, that  when  the  Word  is  read  by  man,  the 
angels  may  from  it  be  in  their  happiness  of  wis- 
dom, and  also  then  in  the  delight  of  serving  as 
mediums.  — .3.  C.  5398. 

What  Regeneration  is. 

37*2.  With  respect  to  the  proprium  of  man,  it  is 
to  be  observed,  that  it  is  nothing  but  evil,  and  what 
is  false  thence  derived;  the  will  proprium  is  evil, 
and  the  intellectual  proprium  thence  derived  is 
falsity ;  and  this  proprium  man  derives  principally 
from  parents,  grandfathers,  and  great-grandfathers, 
in  a  long  series  back,  so  that  at  lengtli  the  heredi- 
tary nature,  which  is  his  proprium,  is  nothing  but 
evil  successively  heaped  together  and  condensed ; 
for  every  man  is  born  into  two  diabolical  loves, 
namely,  the  love  of  self,  and  the  love  of  the  world, 
from  which  loves  all  evils  and  falsities  flow,  as 
from  their  own  fountains ;  and  inasmuch  as  man 
is  born  into  those  loves,  he  is  also  born  into  evils 
of  every  kind.  Inasmuch  as  man,  as  to  his  pro- 
prium, is  of  such  a  nature,  the  Lord,  in  his  divine 
mercy,  has  provided  means  by  which  he  may  be 
removed  from  it ;  these  means  are  furnished  in  the 
Word ;  and  when  man  acts  in  accordance  vnth 
them,  that  is,  when  he  thinks  and  speaks,  wills  and 
acts,  from  the  divine  Word,  then  he  is  kept  by  the 
Lord  in  things  divine,  and  thus  is  withheld  from 
his  proprium ;  and  as  he  perseveres  in  this,  a  new 
proprium  as  it  were,  as  well  voluntarj'  as  intellect- 
ual, is  formed  in  him  by  the  Lord,  which  is  alto- 
gether separated  from  his  own  proprium  ;  thus  man 
is  as  it  were  created  anew,  and  this  is  what  is 
called  his  reformation  and  regeneration  by  truths 
from  the  Word,  and  by  a  life  according  to  them. — 
A.  E.  .585. 

373.  What  it  is  to  be  born  again,  is  still  known 
only  to  a  few :  the  reason  is,  because  few  know 
what  good  is  and  what  evil ;  aira  the  reason  that 
they  do  not  know  what  good  and  evil  are,  is  be- 
cause they  do  not  know  what  charity  towards  the 
neighbor  is :  for  did  they  know  this,  they  would 
also  knov/  what  good  is,  and  from  good  what  evil 
is,  inasmuch  as  all  tliat  is  good  which  comes  from 
genuine  charity  towards  the  neighbor.  But  in  this 
good  no  one  can  be  of  himself,  for  it  is  tlie  celes- 
tial itself  which  tlows  in  from  the  Lord:  this 
celestial  is  flowing  in  continually,  but  evils  and 
falses  oppose  its  reception  ;  that  it  may  be  received 
therefore,  it  is  necessary  that  man  remove  evils, 
and  as  far  as  he  is  able,  falses  also,  and  so  dispose 
himself  to  receive  the  influx.  When  man,  on  the 
removal  of  evils,  receives  the  influx,  he  tiien  re- 
ceives a  new  will  and  a  new  intellectual,  and  from 
the  new  v.ill  he  feels  delight  in  doing  good  to  his 
neiglibor  from  no  selfish  end,  and  from  the  new 
intellectual  he  apperceives  delight  in  learning 
what  is  good  and  true  for  the  sake  of  good  and 
truth,  and  for  tlie  sake  of  life.  Inasmuch  as  this 
new  intellectual  and  new  voluntary  exists  by  influx 
from  the  Lord,  therefore  he  who  is  regenerated 
acknowledges  and  believes,  that  the  good  and  the 
truth  with  which  he  is  affected,  is  not  from  him- 
self, but  from  the  Lord,  also  that  whatever  is  from 
himself,  or  from  his  proprium,  is  nothing  but  evil. 
From  this  it  is  evident  what  it  is  to  be  born  again, 
also  what  is  the  new  voluntary  and  tlic  new  intel- 
lectual.— 4.  C.  5354. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


97 


Man  may  regenerate  himself  as  from  himself. 

374.  Who  (loPS  not  soc  that  ovory  one  is  at  lib- 
erty to  think  of  God  or  not  to  think  of  him,  pro- 
vided liR  be  instructed  tliat  thoro  is  a  God  ?  so  that 
every  one  lias  liberty  in  spiritual  thintrs,  ecjuaily  as 
in  tliinjjs  civil  and  moral ;  tlic  Lord  pives  this  lib- 
erty to  all  continually ;  for  which  reason  he  be- 
comes tjuilty,  if  he  does  not  think  of  God;  man  is 
man  by  virtue  of  tiiis  possibility  ;  but  a  boast  is  a 
beast  from  not  having  this  possibility ;  therefore 
man  is  capable  of  reforminjr  and  renfeneratinn- 
himself  as  from  iiimsolf,  provided  he  acknowledflfcs 
in  his  lieart  that  he  does  it  from  the  Lord :  every 
one  who  does  the  work  of  repentance,  and  believes 
in  the  Lord,  is  reformed  and  reg^enerated ;  mnn 
must  do  both  as  from  himself,  but  as  from  himself 
is  from  the  Lord.  It  is  true  tlv.it  man  cannot  con- 
tribute any  tliinij  thereto,  no,  not  in  the  least ;  never- 
theless you  v.-ore  not  created  statues,  but  you  were 
created  men,  that  you  migflit  do  that  from  the  Lord 
as  from  yourselves  ;  this  is  the  only  reciprocation 
of  love  and  faith,  that  it  is  altogether  the  Lord's 
will  that  it  should  be  done  by  man  unto  him :  in  a 
word,  do  it  from  yourselves,  and  believe  that  you 
do  it  from  the  Lord,  thus  do  it  as  from  yourselves. 
But  then  the  Ensjlish  inquired  whether  to  act  as 
from  one's  self,  is  a  faculty  implanted  in  man  from 
creation.  The  angel  answered.  It  is  not  implant- 
ed or  inherent,  because  to  act  from  himself  is  of  the 
Lord  alone,  but  it  is  communicated  continually, 
that  is,  adjoined  continuiilly,  and  then  so  far  as  a 
man  does  good  and  believes  what  is  true,  as  from 
himself,  so  far  he  is  an  angel  of  heaven  ;  but  so  far 
as  he  does  evil  and  thence  believes  what  is  false, 
Avhich  is  done  also  as  from  himself,  so  fiir  he  is  an 
angel  of  hell :  that  this  also  is  as  from  himself, 
surprises  you,  but  still  you  see  that  it  is  so,  when 
you  pray  that  you  may  bo  preserved  from  the  devil 
lest  he  should  seduce  you,  and  enter  into  you,  as 
he  did  into  Judas,  fill  you  with  all  iniquity,  and 
destroy  you,  soul  and  body.  But  every  one  incurs 
guilt  who  believes  that  he  acts  from  himself, 
whether  it  be  good,  or  whether  it  be  evil ;  but  he 
does  not  incur  guilt,  who  believes  that  he  acts  as 
from  himself.—^.  R.  234. 

HoAV  Man  is  brought  to  true  Wisdom. 

37.5.  Few,  if  any,  know  how  man  is  brought  to 
true  wisdom.  Intelligence  is  not  wisdom,  but 
leads  to  wisdom ;  for  to  understand  what  is  true 
and  good  is  not  to  be  true  and  good,  but  to  be  wise 
is  so.  Wisdom  is  predicated  only  of  life,  and  has 
relation  to  the  quality  in  man  of  the  life :  and  he  is 
introduced  to  ^\isdom  or  life  by  learning  and  know- 
ing, or  by  sciences  and  knowledges.  There  are 
appertnining  to  every  man  two  parts,  which  are  the 
will  and  the  understanding:  the  will  is  the  primary 
part,  and  the  understanding  the  secondary  :  and 
man's  life  after  death  is  according  to  his  will-part, 
not  according  to  his  intellectual.  The  will  in  man 
is  formed  by  the  Lord,  in  the  period  from  infancy 
to  childhood;  it  is  effected  by  the  insinuation  of 
innocence  and  charity  towards  his  parents,  nurses, 
and  playmates,  and  by  many  other  things  of  which 
man  is  ignorant,  and  which  are  celestial  things: 
unless  such  celestial  things  were  first  insinuated  in 
man  durin^  infancy  and  childhood,  he  would  by  no 
means  be  in  a  capacity  of  becoming  a  m;in.  Thus 
isfortnfrl  Ihe first  plane.  But  as  man  is  not  man 
unless  he  be  also  endued  with  understanding,  will 
alone  not  constituting  man,  but  understiinding  with 
will ;  and  as  understanding  cannot  be  i)rocured 
except  by  sciences  and  knowledges ;  therefore, 
from  the  period  ot  childhood,  he  is  initiated  in 
13 


sciences  and  knowledges.  Thus  is  formed  a  sec- 
ond plane.  When  the  intellectual  part  is  furnished 
with  sciences  and  knowledges,  especially  with  the 
knowledges  of  truth  and  goodness,  then  first  man 
is  in  a  capacity  to  be  regenerated :  and,  during  his 
regeneration,  principles  of  truth  and  goodness  from 
the  Lord,  are,  by  means  of  knowledges,  implanted 
in  the  celestial  things  with  which  he  was  gifted  by 
the  Lord  from  infancy,  so  that  his  intellectual 
attainments  form  a  one  with  his  celestial.  When 
these  are  thus  conjoined  by  the  Lord,  he  is  gifted 
with  charity,  and  begins  to  act  from  that  principle 
as  a  principle  of  conscience.  He  thus  first  re- 
ceives new  life,  and  this  by  degrees.  The  light 
of  this  new  life  is  called  wisdom,  which  then  takes 
the  first  place,  and  is  exalted  above  intelligence. 
Thus  is  formed  a  third  plane.  Man  being  rendered 
such  in  the  life  of  the  body,  is  continually  perfect- 
ed in  the  other  life.  Hence  may  a])pear  what  is 
the  light  of  intelligence,  and  what  the  light  of 
wisdom. — Jl.  C.  1.555. 

The  Six  States  of  Man's  Regeneration. 

376.  The  six  days,  or  times,  which  are  so  many 
successive  states  of  the  regeneration  of  man,  are 
in  general  as  follows  :  — 

377.  The  first  state  is  that  which  precedes,  in- 
cluding both  the  state  of  infancy,  and  the  state 
immediately  before  regenorition.  This  is  called 
vacuity,  emptiness,  and  darkness ;  and  the  first 
motion,  which  is  the  Mercy  of  the  Lord,  is  the 
Spirit  of  God  moving  upon  the  faces  of  the  waters. 

378.  The  secojid  state  is  when  a  division  takes 
place  between  those  things  wjiich  are  of  the  Lord, 
and  such  as  are  proper  to  man.  The  things  which 
are  of  the  Lord  are  called  in  the  Word  remains, 
and  are  here  principally  the  knowledges  of  faitli, 
which  man  has  learned  from  infancy,  and  which  are 
stored  up,  and  are  not  manifested  till  he  comes 
into  this  state.  This  state  at  the  present  day  sel- 
dom exists  without  temptation,  misfortune,  or  sor- 
row, by  which  the  things  appertaining  to  the  body 
and  the  M'orld,  that  is,  such  as  form  the  proprium 
or  self-hood  of  man,  are  brought  into  a  stnte  of  qui- 
escence, and  as  it  were  of  death.  Thus  the  things 
which  belong  to  the  external  man;  are  separated 
from  those  belonging  to  the  internal.  In  the  inter- 
nal man  are  the  remains,  stored  up  by  the  Lord  till 
this  time,  and  for  this  purpose. 

379.  The  third  state  is  that  of  repentance,  in 
which  the  regenerating  subject,  from  the  intei:nal 
man,  begins  to  discourse  piously  and  devoutly,  and 
to  do  good  actions,  like  works  of  charity,  but  which 
nevertheless  are  inanimate,  because  they  are  sup- 
posed to  originate  in  himself.  These  good  actions 
are  called  the  tender  grass,  and  also  the  herb  yield- 
ing seed,  and  afterwards  the  tree  bearing  fruit. 

380.  The  fourth  state  is  when  man  becomes 
affected  with  love,  and  illuminated  by  faith.  He 
indeed  previously  discoursed  piously,  and  produced 
the  fruit  of  good  actions ;  but  he  did  so  in  con- 
secpience  of  the  temptation  and  straitness  under 
which  he  labored,  and  not  from  a  principle  of  faith 
and  charity ;  wherefore  faith  and  charity  are  now 
enkindled  in  his  internal  man,  and  are  called  two 
lights  (or  luminaries). 

381.  The  ffth  state  is  when  man  discourses 
from  a  principle  of  faith,  and  thereby  confirms 
himself  in  truth  and  goodness :  the  things  then 
produced  by  him  are  animated,  and  are  called  the 
fishes  of  the  sea,  and  the  birds  of  the  air. 

382.  The  sixth  state  is  when  from  a  principle  of 
faith,  and  thence  of  love,  he  speaks  what  is  true, 
and  does  what  is  good ;  the  things  which  he  then 


98 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


produces  are  called  the  livinjr  soid  and  the  beast. 
And  because  he  then  begins  also  to  act  from  a 
principle  of  love,  as  well  as  of  faith,  he  becomes  a 
spiritual  man,  and  is  called  an  image.  His  spirit- 
ual life  is  delighted  and  sustained  by  such  things 
as  relate  to  knowledges  respecting  faith,  and  to 
works  of  charity,  which  are  called  his  meat;  and 
his  natural  life  is  delighted  and  sustained  by  such 
things  as  belong  to  the  body  and  the  senses ;  from 
whence  a  combat  or  struggle  arises,  until  love 
gains  the  dominion,  and  he  becomes  a  celestial 
man. 

88.'i.  They  who  are  regenerating  do  not  all 
arrive  at  this  state.  The  greatest  part,  at  this  day, 
only  attain  to  the  first  state ;  some  only  to  the  sec- 
ond ;  others  to  the  third,  fourth,  and  fifth ;  few  to 
the  sixth  ;  and  scarcely  any  to  the  seventh.  —  A.  C. 
&-13. 

Regeneration  by  Remains. 

384.  Man  is  called  a  living  soul  by  virtue  of  the 
vital  principle  which  is  with  him  ;  for  it  would  be 
impossible  for  any  one  to  live,  and  especially  to 
live  as  a  man,  without  some  principle  of  vitality, 
that  is,  without  a  germ  of  innocence,  charity,  and 
mercy,  or  something  thence  derived  of  a  similar 
nature,  or  at  least  emulous  of  being  so.  This 
germ  of  innocence,  charity,  and  mercy,  man  re- 
ceives from  the  Lord  during  infancy  and  child- 
hood, as  may  be  seen  from  the  states  of  infants 
and  ciiildren.  What  man  then  receives  is  treas- 
ured up  within  him,  and  is  called  in  the  Word  the 
remnant,  or  remains,  wliich  are  of  the  Lord  alone 
with  man,  and  furnish  him  with  the  capacity  of 
becoming  truly  man  on  his  arrival  at  adult  ago ; 
but  more  may  be  seen  on  this  subject  above.  That 
the  states  of  innocence,  charity,  and  mercy,  wjiich 
man  passed  through  during  infancy  and  childhood, 
enabled  him  to  become  a  man,  is  evident  from  this 
consideration,  that,  unlike  the  brutes,  he  is  not 
born  into  any  exercise  of  life,  but  has  all  and 
every  thing  to  learn,  and  what  he  learns  becomes 
by  use  habitual,  and  tims  as  it  were  natural  to 
him.  He  cannot  even  walk  or  speak  unless  he  be 
taugiit,  and  so  with  all  the  other  actions,  which 
habit  renders  as  it  were  natural  to  him.  So  it  is 
also  witii  states  of  innocence,  charity,  and  mercy, 
with  which  he  likewise  becomes  imbued  in  infancy, 
ttnd  unless  these  were  present  with  him,  he  would 
be  far  viler  than  the  brute.  These  states,  however, 
are  not  learned  by  man,  but  received  as  a  gift 
from  the  Lord,  by  whom  they  are  preserved  in 
him  ;  and  these,  together  with  the  truths  of  faith, 
are  Avhat  are  called  remnins,  which  are  of  the 
Lord  alone.  In  proportion  as  u)an,  in  adult  age, 
extinguishes  these  states,  he  becomes  dead ;  and 
when  about  to  be  regenerated,  these  constitute 
the  rudiments  of  that  process,  he  being  led  into 
them  by  the  Lord,  who,  as  was  observed,  operates 
by  remains. — Jl.  C.  1050. 

385.  Remains  are  all  the  states  of  affection  for 
goodness  and  truth,  with  which  man  is  gifted  by 
the  Lord  from  his  earliest  infancy  even  to  the  close 
of  life;  which  states  are  stored  for  his  use  in  the 
life  after  death ;  for  all  the  states  of  his  life  return 
successively  in  the  other  life,  and  are  then  tem- 
pered by  the  states  of  good  and  of  truth  with 
which  he  had  been  gifted  by  the  Lord :  in  propor- 
tion, therefore,  as  he  has  received  more  of  reuiains 
in  the  life  of  the  body,  or  more  of  good  and  of 
truth,  the  rest  of  his  states,  when  they  return,  ap- 
pear more  delightful  and  beautiful.  That  this  is 
the  case,  may  be  plain  to  every  considerate  person. 
Man  at  his  birth  has  not  the  smallest  portion  of 


good  of  or  from  himself,  being  totally  and  entirely 
defiled  with  hereditary  evil ;  but  all  the  good  tliat 
he  has  enters  by  influx,  as  love  towards  his  par- 
ents, nurses,  and  little  companions ;  and  this  bj 
virtue  of  innocence.  These  are  tlie  graces  which 
flow  in  from  the  Lord,  through  the  heaven  of  inn(» 
cence  and  of  peace,  which  is  the  inmost  heaven  : 
and  thus  man,  during  iiis  infancy,  is  imbued  witii 
such  graces.  Afterwards,  as  lie  grows  up,  ti'iis 
infantile,  innocent,  and  peaceful  good  by  degrees 
recedes  ;  and  in  proportion  as  lie  is  introduced 
into  the  world,  he  is  introduced  also  into  the  grosn 
pleasures  therein  originating,  and  into  lusts,  thus 
into  evils,  and  in  the  same  proportion  the  celestial 
or  good  things  of  his  infantile  state  begin  to  dis- 
appear. They  nevertheless  remain,  and  by  them 
tiie  states  are  tempered  which  man  afterwards  puts 
on  and  acquires  to  liimself.  Without  those  re- 
mains of  things  celestial,  it  would  not  be  possible 
for  man  to  become  a  man;  for  his  states  of  lusts, 
or  of  evil,  without  temperature  by  states  of  the 
affection  of  good,  would  be  fiercer  and  more  sav- 
age than  those  of  any  other  animal.  Those  states 
of  good  are  what  are  called  remains,  which  are 
given  him  by  the  Lord,  and  implanted  in  his  dis- 
position, without  his  knowing  any  thing  of  the' 
matter.  In  the  subsequent  period  of  his  life,  ho 
is  also  gifted  with  new  states ;  but  these  are  not 
so  much  states  of  good  as  of  truth  ;  for  in  the  age 
succeeding  infancy  he  is  imbued  with  truths,  and 
these  likewise  are  stored  up  with  him  in  his  interior 
man.  By  these  remains,  or  those  of  truth,  born  in 
liiin  by  an  influx  of  things  spiritual  from  the  Lord, 
man  possesses  the  power  of  thinking,  and  also  of 
understanding,  what  the  good  and  truth  of  civil 
and  moral  life  are,  and  likewise  of  receiving  spir- 
itual truth,  or  the  truth  of  faith ;  but  of  this  he  is 
incapable  except  by  the  remains  of  good  which  he 
has  received  in  infancy.  That  there  are  such 
things  as  remains,  and  that  they  are  stored  up 
with  man  in  his  interior  rational  principle,  is  alto- 
gether unknown  to  man :  the  reason  is,  becansc- 
he  does  not  suppose  that  any  thing  he  possesses 
enters  by  influx,  but  that  all  is  somewliat  nituraj. 
and  born  with  him,  consequently  that  he  liad  it 
all  in  himself  whilst  an  infant ;  when,  neverthe- 
less, the  case  is  altogether  otherwise,  Remair.s 
are  every  where  treated  of  tliroughout  the  Word, 
and  by  them  are  signified  those  states  by  whicli 
man  becomes  a  man ;  and  this  he  does  from  the 
Lord  alone.  —  .5.  C.  190G. 

386.  For  the  better  understanding  of  the  nature 
of  remains,  it  may  be  observed,  that  they  are  not 
only  the  goods  and  truths  acquired  by  man  from 
infancy,  from  tlie  Word  of  the  Lord,  and  thus  im- 
pressed upon  his  memory,  but  likewise  all  tl^e 
states  thence  derived  ;  as  states  of  innocence  fron> 
infancy,  of  love  towards  parents,  brethren,  instruct- 
ors, and  friends  :  of  charity  towards  our  neighbor, 
and  also  of  compassion  towards  tlie  poor  and  needy; 
in  a  word,  all  the  states  of  goodness  and  truth. 
These  states,  with  their  goods  and  truths  impressed 
on  the  memor)',  arc  called  remains ;  and  they  are 
preserved  in  man  by  the  Lord,  being  stored  up  in 
his  internal  man,  without  his  consciousness,  and 
carefully  separated  from  whatever  is  of  his  pro- 
prium,  or  from  evils  and  falses.  All  these  states 
are  so  carefully  treasured  up  in  man  by  the  Lord, 
that  not  tho  least  of  them  is  lost,  as  was  proved  to 
me  by  the  fact,  that  every  state  of  man,  from  in- 
fancy even  to  extreme  old  age,  not  only  remains 
in  another  life,  but  also  returns,  and  this  exactly 
such  as  they  were  during  his  abode  in  this  world. 
Thus  not  only  the  goods  and  truths,  stored  up  in 


WlilTIXGS    OF    EMAXUKL    SWEDENBORG. 


99 


the  memory,  roin:i'm  :nul  rcUini,  l)ut  likrwiso  all 
the  states  of  innocence  and  charity  ;  and  whr^n 
states  of  evil  and  tlio  false,  or  of  wickedness  or 
phantasy,  recur,  which  do  so  both  ofenerally  and 
particularly  as  to  every  niiniito  circumstance,  tlieii 
these  latter  are  attein])ered  iiy  iIk;  liord,  l)y  means 
of  the  former ;  from  whicli  it  is  evident,  that  nn- 
dBSs  man  iiad  some  remains,  lie  could  not  possibly 
ovoid  eternal  condonniation.  — .1.  C.  5(51. 

387.  It  is  the  lot  of  every  church  to  decrease  in 
♦he  course  of  time,  and  at  last  to  remain  only 
with  a  few  persons  :  those  few,  with  whom  it  re- 
mained at  the  deluge,  were  called  Noah.  That 
the  true  church  decreases  and  remains  with  but 
few,  is  evident  from  the  progress  of  other  churclies, 
which  liave  thus  decreased.  Those  who  are  Ictl 
are  in  the  Word  called  remains,  and  a  remnant, 
and  are  said  to  be  in  the  midst  or  middle  of  the 
land.  Now  as  this  is  the  case  in  a  universal,  so 
also  it  is  in  a  particular  sense,  or  as  it  is  with  the 
church,  so  it  is  with  every  individual  n)an  ;  for  un- 
less remains  were  preserved  by  tlie  Lord  in  every 
one,  he  must  needs  perish  eternally,  since  spiritual 
and  celestial  life  are  stored  up  in  them.  So,  also, 
in  a  general  or  nniversal  sense,  unless  there  were 
always  some  with  whom  the  true  church,  or  true 
faith,  remained,  the  human  race  would  perish :  for, 
as  is  generally  known,  the  city,  nay,  sometimes  a 
whole  kingdom,  is  saved  because  of  a  few.  In 
this  respect,  it  is  with  the  church  as  with  the  hu- 
man frame:  so  long  as  the  heart  is  sound,  life  is 
extended  to  the  neighboring  viscera,  but  when 
this  becomes  exliausted,  tlie  other  parts  of  the 
body  cea?e  to  be  nourished,  and  the  man  dies.  Of 
remains,  ns  existing  in  the  individual  as  well  as 
in  the  onurch  in  general,  much  is  said  in  tiic 
prophets ;  as  in  Isaiah :  "  lie  that  is  left  in  Zion, 
and  he  that  rema{7ieih  in  Jerusalem,  shall  be  called 
holy,  even  every  one  that  is  written  to  lives  in 
Jerusalem ;  when  the  Lord  shall  have  washed 
away  the  filth  of  the  daughters  of  Zion,  and  shall 
have  purged  the  bloods  of  Jerusalem  from  the 
midst  thereof,"  iv. .'},  4.  In  which  passage  those 
who  are  left  represent  the  remains  of  the  church, 
and  also  of  every  member  of  the  church,  and 
hence  they  are  said  to  be  holy ;  for  those  who 
were  left  in  Zion  and  Jerusalem  could  not  be  holy 
merely  because  they  remained.  Again  :  "  It  shall 
come  to  pass  in  that  day,  that  the  remnant  of  Is- 
rael, and  such  as  are  escaped  of  the  house  of  Ja- 
cob, shall  no  more  again  stay  upon  him  that  smote 
them,  but  shall  stay  upon  Jehovaii,  the  Holy  One 
of  Israel,  in  truth.  The  remnant  shall  return,  the 
remnant  of  Jacob,  unto  the  migiity  God,"  x.  20, '-21. 
In  Jeremiah:  "In  those  days,  and  in  tliat  time, 
Baith  Jehovah,  the  iniquity  of  Israel  shall  be  sought 
for,  arul  there  shall  be  none;  and  the  sins  of  Ju- 
dah,  and  they  shall  not  be  found  ;  for  I  will  pardon 
them  whom  I  reserve''^  [make  a  reumant],  1.  20.  In 
Micah :  "  The  remnant  of  Jacob  shall  be  in  tlie 
midst  of  many  people,  as  the  dew  from  Jehovah, 
as  the  showers  upon  the  grass,"  v.  7.  Tlie  rem- 
nant, or  remains,  of  man  or  the  church,  were  also 
represented  by  the  tenths,  which  were  holy ; 
hence,  also,  the  number  ten  being  holy,  is  pred- 
icated of  remains ;  as  in  Isaiah,  where  the  rem- 
nant is  called  a  "  seed  of  holiness :  "  "  The  Lord 
shall  remove  man,  and  many  things  shall  remain 
in  the  midst  of  the  land ;  and  yet  in  it  shall  be  a 
tenth.,  and  it  shall  return,  and  shall  be  to  extermi- 
nate, as  a  tcil-tree,  and  as  an  oak,  when  a  stem  is 
cast  forth  from  them :  tlie  seed  of  holiness  is  the 
stem  thereof^  vi.  12,  IM.  And  in  Amos:  "Thus 
Baith   the  Lord  Jehovah,  The  city  that  went  out  a 


thou-^-iml  shill  leave  a  hmdred,  and  tint  v-hich 
went  forth  a  hundred  shall  leave  ten  to  the  house 
of  Israel,"  v.  '3.  In  these  and  many  other  passages, 
in  the  internal  sense,  are  signified  the  remains  of 
which  we.  have  been  speaking. — ./?.  C.  4G8. 

.'{H8.  VVIir'n  the  way  is  closed  up  against  remains, 
then  man  is  no  longer  man,  because  he  can  no 
longer  be  protected  by  angels,  but  has  bec(3me 
entirely  possessed  by  evil  spirits,  whose  sole  study 
and  desire  is  to  extinguish  in  him  every  vestige  of 
manhood.  —  .'?.  C.  (JfiO. 

38!).  Remains  are  remitted  into  the  exterior  or 
natural  man,  when  he  is  in  a  state  of  good,  but 
instantly  on  his  coming  into  a  state  of  evil,  they 
are  drawn  back  and  stored  up  again:  the  reason 
of  their  being  drawn  bade  and  stored  up  again  is, 
lest  they  should  be  mixed  with  evils,  and  there- 
by perish.  When  man  cannot  be  regenerated, 
remains  are  then  well  reserved  with  him  in  his 
interiors ;  but  whilst  man  is  being  regcnerited, 
they  are  then  remitted  from  the  interiors  into  the 
exteriors,  so  far  as  he  is  regenerated :  the  reason 
whereof  is,  because  by  regeneration  the  interiors 
are  conjoined  with  the  exteriors,  and  act  as  one. 
—  ^.  a  6156. 

390.  To  prevent  the  mixture  of  goods  with 
evils,  and  of  truths  with  falses,  (for  in  case  of  such 
mixture  man  would  perish  eternally,)  the  Lord 
separates  them,  arid  stores  up  the  goods  and  truths 
which  he  receives,  in  his  interior  man,  whence  the 
Lord  will  never  allow  them  to  come  forth,  so  long 
as  man  is  in  evil  and  the  false,  but  then  only  when 
he  is  in  some  kind  of  holy  state,  or  in  some  kind 
of  anxiety,  or  in  sickness,  and  the  like :  these 
things,  which  the  Lord  thus  treasures  up  with 
man,  are  what  are  called  remains,  whereof  much 
mention  is  made  in  the  Word,  but  heretofore  it 
has  remained  unknown  to  any  what  they  signified. 
Man,  according  to  the  quality  and  quantity  of  re- 
mains, that  is,  of  good  and  truth  with  him,  enjoys 
bliss  and  happiness  in  another  life,  for  as  was  said, 
they  are  treasured  up  in  his  interior  man,  and  ar?: 
then  manifested,  when  he  puts  oft'  corporeal  and 
worldly  things.—./?.  C.  2284. 

3!'l.  That  truths  adjoined  to  good  are  stored 
up  in  the  interiors  of  the  natural  mind,  and  ar- 
there  preser\'ed  together  for  the  use  of  the  subse- 
quent life,  especially  for  use  in  temptations  during 
man's  regeneration,  is  an  arcanum  which  few  at 
this  day  are  acquainted  with,  wherefore  it  may  be 
told  how  the  case  is.  The  arcanum  is  this:  Man. 
from  first  infancy  until  first  childhood,  is  intro- 
duced by  the  Lord  into  heaven,  and  indeed  among 
the  celestial  angels,  by  M'hom  he  is  kept  in  a  state 
of  iimoccnce,  which  state,  it  is  known,  infants  an' 
in  until  the  first  of  childhood :  when  the  age  of 
childhood  commences,  he  then  by  degrees  puts  otV 
the  state  of  innocence,  but  still  he  is  kept  in  .a 
state  of  charity  by  the  affection  of  mutual  charity 
towards  his  like,  which  state  with  some  continues 
until  youth  :  he  is  then  among  spiritual  angels  : 
then,  because  he  begins  to  think  from  himself,  anl 
to  act  accordingly,  he  cannot  any  longer  be  kepi 
in  charity  as  heretofore,  for  he  then  calls  forth  h"- 
reditary  evils,  by  which  he  suffers  himself  to  b" 
led :  when  this  state  arrives,  then  the  goods  of 
charity  and  innocimcc,  which  he  had  before  re- 
ceived, according  to  tiie  degrees  in  which  h  • 
thinks  evils  and  confirms  them  by  act,  are  exter- 
minated ;  but  yet  they  are  not  exterminated,  but 
are  withdrawn  by  the  Lord  towards  the  interiors, 
and  are  there  stored  up.  But  inasmuch  as  he  h;i-3 
not  yet  known  truths,  therefore  the  goods  of  inno- 
cence and  charity,  which  he  had  received  in  those 


100 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


two  states,  have  not  yet  been  qualified,  for  truths 
give  quality  to  good,  aud  good  gives  essence  to 
truths,  on  whicli  account  he  is  from  that  age  im- 
bued with  truths  by  instructions,  and  especially  by 
his  own  proper  thoughts  and  thence  confirmations : 
so  far,  tliereforc,  as  he  is  then  in  the  affection  of 
good,  so  far  truths  are  conjoined  by  the  Lord  to 
the  good  with  him,  and  are  stored  up  for  uses  :  this 
state  is  what  is  signified  by  the  seven  years  of 
abundance  of  provision:  those  truths  adjoined  to 
good  are  what,  in  the  proper  sense,  are  called  re- 
mains. So  far,  therefore,  as  man  suffers  himself 
to  be  regenerated,  so  far  remains  serve  for  use,  for 
so  fur  a  supply  from  them  is  drawn  forth  by  the 
Lord,  and  remitted  into  the  natural,  that  there 
may  be  produced  a  correspondence  of  tlie  exteri- 
ors with  the  interiors,  or  of  natural  things  with 
spiritual.  —  A.  C.  5342. 

What  Man's  Propriiim  is. 

392.  That  the  ftature  of  proprium  may  be  un- 
derstood, it  may  be  observed,  that  it  is  every  evil 
and  false  in  man  originating  in  self-love  and  the 
love  of  tlie  world,  whereby  he  is  inclined  to  believe 
in  himself,  and  not  in  the  Lord  and  the  Word,  and 
to  suppose  that  what  he  cannot  acquire  by  his 
senses  or  from  science  has  no  existence.  Hence 
he  becomes  altogether  evil  and  false,  and  thus  sees 
all  things  through  a  perverted  medium.  Evil  ap- 
pears to  him  as  good,  and  good  as  evil ;  what  is  false 
as  truth,  and  what  is  true  as  the  false.  The  most 
real  existences  he  supposes  to  be  nothing,  and 
what  is  nothing  he  regards  as  all  in  all ;  he  calls 
hatred  love,  darkness  light,  death  life,  and  vice 
versa ;  such  persons  are,  in  the  Word,  called  lame 
and  blind.  This  then  is  the  proprium  of  man, 
whicli  in  itself  is  infernal  and  accursed.  — .-'?.  C.  210. 

393.  Man's  proprium  is,  indeed,  a  mere  dead 
nothing,  although  to  him  it  seems  so  real  and  im- 
portant, yea,  as  his  all.  Whatever  lives  in  him 
derives  its  life  from  that  of  the  Lord,  and  if  this 
were  removed,  he  would  fall  down  dead  like  a 
stone :  for  man  is  only  an  organ  receptive  of  life, 
and  according  to  the  state  and  nature  of  the  organ, 
such  is  the  affection  of  the  life.  Rgal  proprium 
belongs  to  the  Lord  alone.  From  his  proprium  he 
redeemed  man,  and  from  his  proprium  he  saves 
him.  The  Lord's  proprium  is  life,  and  from  his 
proprium  is  vivified  the  proprium  of  man,  which  in 
itself  is  dead.  — ./Z.  C.  149. 

What  the  Heavenly  Proprium  is. 

394.  As  to  what  concerns  the  heavenly  pro- 
prium, it  exists  from  the  new  will  which  is  given 
by  the  Lord,  and  differs  from  man's  proprium  in 
this,  that  they  no  longer  regard  themselves  in  all 
and  single  things  which  they  do,  and  in  all  and 
single  things  which  they  learn  and  teach,  but  they 
then  regard  the  neighbor,  the  public,  the  church, 
the  kingdom  of  the  Lord,  and  so  the  Lord  himself. 
The  ends  of  life  are  what  are  changed ;  the  ends 
regarding  lower  things,  namely,  the  world  and 
self,  are  removed,  and  the  ends  regarding  higher 
things  are  substituted  in  their  place ;  the  ends  of 
life  are  nothing  else  but  man's  life  itself,  for  ends 
are  the  very  will  of  man,  and  his  very  loves,  inas- 
much as  wliat  a  man  loves,  tliis  he  wills  and  has 
for  an  end.  He  who  is  gifted  with  a  heavenly 
proprium  is  also  in  tranquillity  and  in  peace,  for  he 
trusts  in  tire  Lord,  and  believes  that  nothing  of 
evil  befalls  him,  and  knows  that  concupiscences  do 
not  infest  him :  and  moreover,  lie  who  is  in  the 
heavenly  proprium  is  in  freedom  itself,  for  to  be 
liid  of  the  Lord  is  freedom,  and  he  is  led  in  good, 
"••om  good  to  good  :  hence  it  may  be  manifest,  tliat 


such  are  in  blessedness  and  happiness,  for  there  is 
nothing  wiiich  disturbs,  nothing  of  self-love,  con- 
sequently nothing  of  enmity,  of  hatred,  of  revenge  ; 
nor  any  thing  of  the  love  of  the  world,  consequently 
nothing  of  fraud,  of  fear,  of  restlessness.  —  Jl.  C. 
5GG(). 

Evil,  by  Re;?eneration,  is  not  exterminated, 
but  is  only  separated  to  the  Circumferences, 
aud  remains  to  Eternity. 

395.  The  case  herein  is  this.  Evil,  as  well 
hereditary  as  actual,  with  the  man  who  is  regen- 
erated, is  not  exterminated  so  that  it  disappears,  or 
is  made  none,  but  is  only  separated,  and  by  ar- 
rangement from  the  Lord  is  rejected  to  the  cir- 
cumferences. Thus  it  remains  with  him,  and  this 
to  eternity,  but  lie  is  withheld  of  the  Lord  from 
evil,  and  is  kept  in  good ;  when  this  is  tJie  case,  it 
then  appears  as  if  evils  were  rejected,  and  thereby 
man  purified  from  them,  or  as  they  say,  justified. 
All  the  angels  of  heaven  confess,  that  what  apper- 
tains to  them,  so  far  as  it  is  from  themselves,  is 
notliing  but  evil  and  the  false  thence,  but  so  far  as 
it  is  from  the  Lord,  it  is  good  and  truth  tlience. 
They  who  have  conceived  any  other  opinion  on 
this  subject,  and  from  their  doctrinal,  when  they 
lived  in  the  world,  have  confirmed  in  themselves, 
that  they  are  justified  and  then  without  sins,  and 
thus  that  they  are  holy,  are  remitted  into  a  state  of 
evils  from  what  is  actual  and  what  is  hereditary, 
and  are  kept  in  it  until  by  living  experience  they 
kno-.v,  that  of  themselves  they  are  nothing  but 
evil,  and  that  the  good,  in  which  they  had  seemed 
to  themselves  to  be,  was  from  the  Lord,  conse- 
quently that  it  was  not  theirs,  but  the  Lord's :  so 
it  is  with  the  angels,  and  so  also  with  the  regen- 
erate among  men.  —  A.  C.  45G4. 

3SXi.  Truths,  with  the  regenerate  man,-  are  in 
the  inmost  of  his  natural,  near  unto  good,  which  is 
there  like  a  little  sun ;  the  truths,  which  depend 
on  those  truths,  are  distant  thence  according  to  the 
degrees  as  it  were  of  consanguinity  and  affinity 
with  good ;  fallacious  truths  are  to  the  more  out- 
ward peripheries,  and  falses  are  rejected  to  the 
outermost.  These  remain  forever  with  man,  but 
they  are  in  that  order  when  man  suffers  himself  to 
be  led  by  the  Lord,  for  that  order  is  lieavenly 
order,  inasmuch  as  heaven  itself  is  in  such  order. 
But  when  man  does  not  suffer  himself  to  be  led  by 
the  Lord,  but  by  evil,  he  is  then  in  the  opposite 
order ;  then  evil  with  falses  is  in  the  midst,  truths 
are  rejected  to  the  peripheries,  and  the  veriest  di- 
vine truths  to  the  ultimate  peripheries,  which  order 
is  infernal,  for  in  such  order  hell  is  ;  the  outermost 
peripheries  are  the  lowest  things  of  the  natural.  — 
.t/.  C.  4552. 

397.  It  is  an  error  of  the  age,  that  it  is  believed 
that  evils  are  separated  from  man,  yea,  cast  out, 
when  they  are  remitted  ;  and  that  tlie  state  of  man's 
life  can  be  changed  in  a  moment,  even  into  the 
opposite,  and  so  man  from  evil  be  made  good,  con- 
sequently be  led  out  of  hell  and  transferred  in- 
stantly into  heaven,  and  this  from  the  uninediate 
mercy  of  tlie  Lord :  but  they  who  believe  and  think 
thus,  know  just  nothing  as  to  wiiat  evil  is  and 
what  good,  and  just  nothing  concerning  the  state 
of  man's  life ;  and  not  at  all,  that  the  affections, 
which  are  of  the  will,  are  mere  changes  and  varia- 
tions of  tlie  state  of  tlie  purely  organic  substances 
of  the  mind;  and  tiiat  the  thoughts,  wliich  are  of 
the  understanding,  are  mere  changes  and  varia- 
tions of  tlieir  form ;  and  that  the  memory  is  the 
permanent  state  of  tliose  clianges.  From  the  for- 
mer and  the  latter  knowledges,  it  may  be  clearly 
seen,  that  any  evil  cannot  be  removed,  except 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


101 


Bucceesively  ;  and  that  the  remission  of  evil  is  not 
the  removal  of  it.  —  D.  P.  270. 

3!)8.  There  are  some  men  after  death,  who  are 
elevated  by  tlio  Lord  into  heaven,  because  they 
have  lived  well,  but  still  have  carried  with  thein 
the  belief  that  tliey  were  clean  and  pure  from  sins, 
and  that  therefore  they  wore  not  in  any  guilt: 
these  are  at  first  clothed  in  white  garments,  ac- 
cording to  their  belief,  for  white  garments  signify 
a  state  purified  from  evils  ;  but  at\er\vards  they 
begin  to  tiiiiik  as  in  the  world,  that  they  arc  as 
washed  from  all  evil,  and  hence  to  boast  that  tliey 
are  no  longer  sinners  like  others ;  which  thing  can 
with  ditticulty  be  separated  from  a  certain  elation 
of  mind  [animus),  and  from  some  contempt  of 
others  in  comparison  with  themselves  ;  therefore, 
that  they  may  be  removed  from  their  imaginary  be- 
lief, they  arc  then  taken  out  of  heaven,  and  sent 
back  into  their  evils,  which  they  have  contracted  in 
the  world ;  and  at  the  same  time  it  is  siiown  them, 
that  they  are  also  in  hereditary  evils,  concerning 
which  they  have  before  known  nothing :  and  after 
they  have  thus  been  compelled  to  acknowledge  that 
tlieir  evils  are  not  separated  from  them,  but  only 
removed,  and  that  thus  they  are  impure  of  them- 
selves, yea,  nothing  but  evil,  and  that  they  are  kept 
back  from  evils  and  kept  in  goods  by  the  Lord, 
and  that  this  appears  to  them  as  from  themselves, 
they  are  again  elevated  by  the  Lord  into  heaven.  — 
D.  P.  279. 

Regeneration  by  perpetual  Progressions. 

390.  The  states  of  the  re-buth  of  every  sensual 
thing,  and  of  every  thing  in  the  natural,  and  also 
in  the  rational,  have  tiieir  progressions  from  be- 
ginning to  end,  and  when  they  come  to  the  end, 
they  then  commence  from  a  kind  of  new  [begin- 
ning], r^amely,  from  that  end  to  which  they  tended 
in  the  former  state,  to  a  further  end,  and  so  forth ; 
and  at  length  the  order  is  inverted,  and  then  what 
was  last  becomes  first ;  as  when  man  is  regenerat- 
ing both  as  to  the  rational  and  as  to  the  natural, 
then  the  periods  of  the  first  state  are  from  the 
truths  which  are  of  faith  to  the  goods  which  are  of 
charity,  and  then  the  truths  of  faith  apparently  act 
the  first  part,  and  the  goods  of  charity  the  second, 
for  tlie  truths  of  faith  respect  the  good  of  charity 
as  an  end.  These  periods  continue  until  the  man 
is  regenerated;  afterwards  charity,  which  was  the 
end,  becomes  the  beginning,  and  from  it  new  states 
commence,  which  proceed  in  each  direction,  name- 
ly, towards  interior  things  more,  and  also  towards 
exterior  things,  towards  interior  things  to  love  to 
the  Lord,  and  towards  exterior  things  to  the  truths 
of  foith,  and  further  to  natural  truths,  and  also  to 
sensual  truths,  which  are  then  successively  reduced 
to  correspondence  with  the  goods  of  charity  and 
love  in  the  rational,  and  thus  into  heavenly  order ; 
these  are  the  things  which  are  meant  by  progres- 
sions and  derivations  continued  even  to  the  last. 
Such  progressions  and  derivations  are  perpetual 
with  the  man  Avho  is  regenerated,  from  his  infancy 
even  to  the  last  of  his  life  in  the  world,  and  also 
afterwards  even  to  eternity  ;  and  yet  he  can  never 
be  so  regenerated,  as  that  in  any  measure  he  may 
be  said  to  be  perfect,  for  there  are  things  innumer- 
able, yea,  indefinite  in  number,  which  are  to  be 
regenerated,  as  well  in  the  rational  as  in  the  natu- 
ral, and  every  one  of  tfiem  has  shoots  indefinite  ni 
number,  that  is,  progressions  and  derivations  to- 
wards interiors  and  towards  exteriors.  Man  is 
altogether  ignorant  of  this,  but  the  Lord  is  ac- 
quainted with  all  and  single  things,  and  provides 
every  moment ;  if  He  were  to  intermit  his  provi- 


dence for  the  smallest  instant  of  time,  all  the  pro- 
gressions would  be  disturbed ;  for  what  is  prior 
respects  whiit  follows  in  continual  series,  and  pro- 
duces serieses  of  conse(|uonces  to  eternity ;  hence 
it  is  evident  that  tlie  divine  foresight  and  provi- 
dence is  in  every  thing  even  the  most  singular,  and 
unless  this  were  the  case,  or  if  it  were  only  uni- 
versal, the  human  race  would  perish.  —  J1.  C.  5122. 

Correspondence  of  Natural  Birth  to  Spiritual 
Birth. 

400.  It  is  known,  that  the  soul  of  man  has  its 
beginning  in  the  ovum  of  the  mother,  and  is  after- 
wards perfected  in  her  womb,  and  is  there  encom- 
passed witli  a  tender  body,  and  this  of  such  a 
nature,  that  by  it  the  soul  may  be  able  to  act  suit- 
ably in  the  world  into  which  it  is  born ;  the  case  is 
similar  when  man  is  born  again,  that  is,  when  he  is 
regenerated  ;  the  new  soul,  which  he  then  receives, 
is  the  end  of  good,  which  has  its  beginning  in  the 
rational,  at  first  as  in  an  ovum  there,  and  after- 
wards it  is  there  perfected  as  in  a  womb  ;  the  ten- 
der body,  with  which  this  soul  is  encompassed,  is 
the  natural  and  the  good  therein,  which  becomes 
such,  as  to  act  obediently  according  to  the  ends  of 
the  soul ;  the  truths  therein  are  like  fibres  in  the 
body,  for  truths  are  formed  from  good  ;  hence  it  is 
manifest,  that  an  image  of  the  reformation  of  man 
is  exhibited  in  his  formation  in  the  womb ;  and  if 
you  will  believe  it,  celestial  good  and  spiritual 
truth,  which  is  from  the  Lord,  is  also  what  tbrms 
him,  and  then  impresses  an  ability  that  he  can 
receive  each  of  them  successively,  and  this  in 
quality  and  quantity  according  as  he,  like  a  man, 
has  respect  to  the  ends  of  heaven,  and  not,  like  a 
brute  animal,  to  the  ends  of  the  world.  —  JL  C. 
3570. 

Man,  in  Regeneration,  ruled   by  the   Angels. 

401.  During  man's  regeneration,  which  is  effect- 
ed in  adult  age,  because  before  he  does  not  think 
from  himself  of  the  truths  of  faith,  he  is  ruled  by 
angels  from  the  Lord,  by  being  kept  in  the  truths, 
which  he  has  impressed  upon  hnuself  to  be  truths, 
and  by  those  truths  in  the  affection  with  which 
they  are  conjoined  ;  and  inasnmch  as  that  affection, 
namely,  of  truth,  is  from  good,  he  is  thus  led  by 
degrees  to  good.  That  this  is  the  case,  is  mani- 
fest to  me  from  much  experience ;  for  I  have  ap- 
perceived,  when  evil  spirits  suggested  evils  and 
falses,  that  then  the  angels  from  the  Lord  kept  me 
in  the  truths  which  had  been  implanted,  and  so 
withheld  me  from  evils  and  falses.  Hence  also  it 
has  been  made  evident,  that  the  truths  of  faith, 
being  inrooted  by  the  affection  of  truth,  are  the 
plane  into  which  angels  operate ;  wherefore  they 
who  have  not  this  plane,  cannot  be  led  by  the 
angels,  but  suffer  themselves  to  be  led  by  hell ;  for 
the  operation  of  the  angels  cannot  in  such  case  be 
any  where  fixed,  but  is  transfluent.  Nevertheless 
this  plane  cannot  be  accjuired,  unless  the  truths  of 
faith  have  been  put  into  act,  and  so  implanted  in 
the  will,  and  through  the  will'in  the  life.  It  is  also 
worthy  of  remark,  that  the  operation  of  angels  into 
the  truths  of  faith  with  man  is  seldom  effected 
manifestly,  namely,  so  as  to  excite  the  thought 
concerning  that  truth,  but  there  is  produced  a  com- 
mon (or  general)  idea  of  such  things  as  are  agree- 
able to  that  truth,  with  affection  ;  for  that  operation 
is  effected  by  an  imperceptible  influx,  which,  when 
presented  to  the  sight,  appears  as  influent  light, 
which  light  consists  of  innumerable  truths  in  good  ; 
and  these  truths  address  tliemselves  to  some  single 
principle  in  man,  and  keep  him,  whilst  in  truth,  in 
the   love  also   which  is  of  that   truth ;   thus   the 


102 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


angels  elevate  the  mind  of  man  from  falses,  and 
defend  from  evils.  But  these  things  are  totally 
unknown  to  the  man.  —  A.  C.  5893. 

The  Process  of  Reseneration,  analogous  to  the 
Circle  of  Maa's  natural  Life. 

402.  It  is  known,  that  the  things  seen  by  the 
eyes  and  hoard  by  the  ears  are  apperceived  in- 
wardly witii  man,  and  as  it  were  pass  out  of  the 
world  through  the  eyes  or  tiirough  the  ears  into  the 
thought,  thus  into  the  understanding,  for  thought 
is  of  the  understanding;  and  if  they  be  such 
things  as  are  loved,  they  pass  thence  into  the  will, 
and  from  the  will  by  an  intellectual  way  into  the 
speech  of  the  mouth,  and  also  into  the  act  of  the 
body :  such  is  the  circle  of  things  from  the  world 
through  the  natural  man  into  his  spiritual  man,  and 
from  this  again  into  the  world.  But  it  is  to  be 
known  that  tiiis  circle  is  instituted  from  the  will, 
which  is  the  inmost  of  the  life  of  man,  and  that 
it  commences  thorp,  and  is  thence  accomplished, 
and  the  will  of  the  man  who  is  in  good,  is  ruled 
out  of  heaven  by  the  Lord,  although  it  appears 
otherwise  ;  for  there  if  an  influx  from  the  spiritual 
world  into  the  natural,  thus  through  the  internal 
man  into  his  external,  but  not  the  reverse;  for  the 
internal  man  is  in  heaven,  but  the  external  in  the 
world.  Inasmuch  as  this  circle  is  the  circle  of 
the  life  of  man,  therefore  during  man's  regenera- 
tion, he  is  regenerated  according  to  the  same,  and 
when  he  is  regenerated,  he  lives  and  acts  accord- 
ing to  the  same  ;  wherefore,  during  man's  regen- 
eration, the  truths,  which  are  to  be  truths  of  faith, 
are  insinuated  by  the  hearing  and  the  sight,  and 
are  implanted  in  the  memory  of  his  natural  man ; 
from  that  memory  they  are  withdrawn  into  the 
thought  which  is  of  the  understanding,  and  those 
which  are  loved  become  of  the  will ;  and  so  far 
as  they  become  of  the  will,  so  far  they  become  of 
the  life,  for  the  will  of  man  is  his  very  life ;  and 
so  far  as  they  become  of  the  life,  so  for  they  be- 
come of  his  affection,  thus  of  charity  in  the  will, 
and  of  faith  in  the  understanding ;  afterwards  man 
speaks  and  acts  from  that  life,  which  is  the  life  of 
charity  and  of  faith :  from  charity  which  is  of  the 
will  goes  forth  tlie  speech  of  the  mouth  and  also 
the  act  of  the  body,  each  by  an  intellectual  way, 
thus  by  the  way  of  fliith.  P^om  these  things  it  is 
manifest,  that  the  circle  of  the  regeneration  of  man 
is  similar  to  the  circle  of  his  life  in  common:  and 
that  in  like  manner  it  is  instituted  in  the  will  by 
an  influx  out  of  heaven  from  tlie  Lord.  —  A.  C. 
10,057. 

Regeneration  by  Temptations  and    Combats. 

403.  They  who  have  not  been  instructed  con- 
cerning the  regeneration  of  man,  suppose  that  man 
can  be  regenerated  without  temptation,  and  some 
that  he  is  regenerated  when  he  has  undergone  one 
temptation:  but  it  is  to  be  known,  that  without 
temptation  no  one  is  regenerated,  and  that  several 
temptations  succeed  one  after  another :  the  reason 
is,  because  regeneration  is  effected  for  an  end,  that 
the  life  of  the  old  man  may  die,  and  the  new  life 
wiiich  is  heavenly  may  be  insinuated ;  hence  it 
mav  be  manifest,  tiiat  at  all  events  there  must  be 
combat ;  for  the  life  of  the  old  man  resists,  nor  is 
it  willing  to  be  extinguished,  and  the  life  of  the 
new  man  cannot  enter,  unless  where  the  life  of  the 
old  is  extinct:  hence  it  is  evident  that  there  is 
combat  on  both  sides,  and  ardent  [combat],  be- 
cause for  life.  He  who  thinks  from  an  illustrated 
rational,  may  hence  see  and  perceive,  tliat  man 
«;annot  be   regenerated   without   combat,  that   is, 


without  spiritual  temptations  ;  and  further,  that  he 
is  not  regenerated  by  one  temptation,  but  by  sev- 
eral ;  for  tiiere  are  very  many  kinds  of  evil  which 
constituted  the  delight  of  the  former  life,  that  is, 
the  old  life ;  all  those  evils  cannot  be  subdued  at 
once  and  together,  for  they  inhere  pertinaciously, 
inasmuch  as  they  were  rooted  in  the  parents  from 
many  ages  backwards,  and  hence  are  innate  in 
man,  and  confirmed  by  actual  evils  of  himself  from 
infancy ;  all  these  evils  are  diametrically  opposite 
to  celestial  good,  which  is  to  be  insinuated,  and 
which  is  to  constitute  new  life.  —  A.  C.  8403. 

How  Temptations  are  excited  by  Evil  Spirits. 

404.  Scarcely  any  one  in  the  Christian  world  at 
this  (lay  knows  whence  temptations  are.  He  who 
undergoes  them,  believes  no  otherwise  than  that 
they  are  torments  arising  from  the  evils  which  are 
inwardly  with  man,  and  which  first  render  him  un- 
quiet, next  anxious,  and  finally  torment  him  ;  but 
he  is  altogether  ignorant,  that  they  are  effected  by 
the  evil  spirits  who  are  with  him :  tliat  he  is  igno- 
rant of  this,  is  because  he  does  not  believe  that  he 
is  in  fellowship  with  spirits  while  he  lives  in  the 
world,  and  scarcely  that  there  is  any  spirit  with 
him,  when  yet  man,  as  to  the  interiors,  is  continu- 
ally in  the  society  of  spirits  and  angels.  As  to 
what  concerns  temptations,  they  take  place  when 
man  is  in  the  act  of  regeneration,  for  no  one  can 
be  regenerated,  unless  he  also  undergoes  tempta- 
tions ;  and  then  they  exist  by  evil  spirits  who  are 
about  him ;  for  man  is  then  let  into  the  state  of 
evil  in  which  he  is,  that  is,  in  which  is  that  itself 
which  constitutes  his  proprium,  and  when  he  comes 
into  this  state,  evil  or  infernal  spirits  encompass 
him,  and  when  they  apperceive  that  he  is  interiorly 
protected  by  angels,  the  evil  spirits  excite  the 
falses  which  he  had  thought,  and  the  evils  which 
he  had  done,  but  the  angels  from  the  interior  de- 
fend him.  It  is  tliis  combat  whicii  is  perceived 
with  man  as  temptation,  but  so  obsciu-ely  that  he 
scarcely  knows  otherwise  than  tliat  it  is  merely 
an  anxiety  ;  for  man,  especially  he  who  believes 
nothing  concerning  influx,  is  in  a  state  altogether 
obscure,  and  scarcely  apperceives  a  thousandth 
part  of  those  things  concerning  which  evil  spirits 
and  angels  combat ;  nevertheless  man  and  his  eter- 
nal salvation  are  then  at  stake,  and  the  determina-- 
tion  of  the  stake  is  from  man  [et  agitur  ex  homine,] 
for  the  combat  is  carried  on  from  tliose  things  which 
are  with  man,  and  concerning  tliem.  That  this  is 
the  case,  has  been  given  me  to  know  Avith  the  ut- 
most certainty  ;  I  have  heard  tlie  combat,  I  have 
perceived  the  influx,  I  have  seen  tlie  spirits  and 
angels,  and  at  the  time  and  afterwards  I  have  con- 
versed with  them  also  on  that  subject.  Tempta- 
tions, as  was  said,  exist  principally  at  the  time 
when  man  is  becoming  spiritual,  for  then  he  spirit- 
ually apprehends  the  truths  of  doctrine  ;  man  is 
often  ignorant  of  this,  nevertheless  the  angels  with 
him  in  his  natural  things  see  spu-itual  things,  for 
his  interiors  are  then  open  towards  heaven  ;  hence, 
also,  it  is,  that  man,  who  is  regenerated,  after  life 
in  the  world  is  among  angels,  and  there  both  sees 
and  perceives  the  spiritual  things  which  before  ap- 
peared to  him  as  natural :  when  therefore  man  is 
such,  he  may  then  be  defended  by  angels  in  temp- 
tation, when  he  is  assaulted  by  evil  spirits,  for  the 
angels  then  have  a  plane  into  which  they  operate, 
for  they  flow  in  into  the  spiritual  with  him,  and 
through  the  spiritual  into  the  natural.  —  A.  C.  503G. 
405.  As  few  are  acquainted  with  tlie  nature  and 
circumstances  of  temptations,  it  may  be  expedient 
in  this  place  to  say  a  few  words  on  the  subjecL 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


103 


Evil  spirits  never  mako  assault  ajrainst  any  thing 
but  wiiit  a  man  loves,  and  thoir  assault  is  violent  in 
proportion  to  the  intensity  of  the  love.  Evil  jjenii 
are  those  who  ass;uilt  whit  has  relation  to  the  affec- 
tion ot"  <xoo(l,  and  evil  spirits  are  tliose  who  assault 
what  his  relation  to  tiie  affection  of  truth.  As  soon 
as  ever  they  observe  even  the  smallest  thiiitr  which 
a  man  loves,  or  pL'rcoive,  as  it  were  by  the  smell, 
what  is  delijrhtful  and  dear  to  him,  they  assault 
and  endeavor  to  destroy  it ;  consecpiently,  they  as- 
sault and  endeavor  to  destroy  the  whole  man.  since 
his  life  consists  in  his  loves.  Nothinjj  is  more 
pleasant  to  them  than  thus  to  destroy  m;in :  nor  do 
they  ever  desist  from  their  attempts,  even  to  eter- 
nity, unless  they  are  repelled  by  the  liord.  Such 
of  tiiem  as  !ire  more  particularly  principled  in  ma- 
li<^nity  and  cunning,  insinuate  themselves  into 
man's  very  loves,  by  soothing  and  flattering  them ; 
thus,  they  introduce  themselves  to  man,  and  pres- 
ently after  such  introduction  they  endeavor  to  de- 
stroy his  loves,  and  by  so  doing  to  kill  the  man ; 
and  this  in  a  thousand  ways  and  methods  alto- 
gether incomi)rehensiblc.  Nor  do  they  carry  on 
their  assaults  only  by  reasonings  against  principles 
of  goodness  and  truth,  such  assaults  being  of  small 
account  (for  if  they  be  baffled  a  thousand  times, 
still  they  persist  in  their  attempts,  since  reasonings 
against  principles  of  goodness  and  truth  can  never 
1)0  wanting;)  but  they  pervert  the  principles  of 
goodness  and  truth,  and  enkindle  a  sort  of  fire  of 
lust  and  persuasion,  so  that  the  man  docs  not  know 
but  that  he  is  immersed  in  such  lust  and  persua- 
sion :  and  tltese  they  inflame  at  the  same  time  with 
a  delight,  which  they  fraudulently  steal  from  man's 
delights  derived  from  other  sources:  thus  with  the 
utmost  cunning  they  infect  and  infest  the  man,  and 
this  so  artfully,  by  leading  from  one  thing  to 
another,  that  unless  the  Lord  were  ready  to  admin- 
ister help,  the  man  would  never  know  but  that  he 
is  really  such  as  their  suggestions  represent  him. 
In  like  manner  they  assault  the  affections  of  truth, 
which  form  man's  conscience.  As  soon  as  they 
perceive  any  principle  of  conscience  whatsoever, 
ihey  frame  to  themselves  an  affection  out  of  the 
falsities  and  infirmities  appertaining  to  man,  and 
hy  this  affection  they  oversiiadow  the  light  of 
truth,  and  thereby  pervert  it,  or  cause  anxiety,  and 
thus  occasion  pain  and  torment.  They  have, 
moreover,  the  art  of  keeping  the  thought  fixed  in- 
tently on  one  object,  by  which  they  fill  it  with 
fantasies,  and  then  at  the  same  instant  they  clan- 
destinely infuse  lusts  into  those  fantasies.  Not  to 
mention  innumerable  other  artifices,  which  it  is 
impossible  to  describe  so  as  to  give  any  just  con- 
ception of  them.  —  .4.  C.  1820. 

Use  of  Temptations. 

406.  Temptation^  also  give  the  qualit}'  of  the 
apperception  of  good  and  truth,  by  the  opposites 
which  evil  spirits  then  infuse  ;  from  the  opposites 
apperccived  are  procured  relatives,  from  which  all 
quality  is  ;  for  no  one  knows  what  good  is,  unless 
he  also  knows  what  is  not  good,  nor  what  truth  is, 
unless  he  knows  what  is  not  true.  Temptations 
also  confirm  goods  and  truths,  for  man  then  fights 
against  evils  and  falscs,  and  by  conquering  he 
comes  into  a  stronger  affirmative.  Moreover  also 
by  temptations  evils  and  falses  are  subdued,  that 
rhey  may  no  longer  attempt  to  rise  up;  thus  evils 
with  falses  are  rejected  to  the  sides,  and  there 
hang,  but  in  a  flaccid  state  and  in  a  direction 
downwards,  whereas  goods  with  truths  are  in  the 
midst,  and  according  to  the  zeal  of  affection  are 
elevated    upwards,  thus   to   heaven   towards   tiie 


Lord,    from    whom    is     the     elevation.  —  Jl.    C, 
5;J5(). 

407.  Whosoever-  is  engaged  in  the  combats  of 
temptation,  and  conquers  in  them,  acquires  to 
iiimself  more  and  more  power  over  evil  spirits,  or 
over  the  diabolical  crew,  till  at  length  they  dare 
not  assault  him  ;  but  on  every  victory  obtained, 
the  Lord  reduces  to  order  the  principles  of  good- 
ness and  truth  by  wjiich  the  combat  was  8up])orted; 
when,  consequently,  those  principles  are  purified  ; 
and,  in  proportion  as  they  are  purified,  the  celestial 
things  of  love  are  insinuated  into  the  exterior  man, 
and  correspondence  between  them  is  effected.  — 

ji.  a  1717. 

408.  It  is  by  evil  spirits  that  evils  and  falsities 
are  excited;  and  unless  they  are  excited,  man 
scarcely  knows  that  there  are  such  things  ;  but 
then  they  are  made  manifest,  and  the  longer 
the  temptation  combats  continue,  the  more  mani- 
fest do  they  become,  till  at  length  they  are  re- 
garded with  horror.  — ./?.  C.  1740. 

409.  It  is  to  be  known  that  with  those  who  aie 
regenerated  there  is  effected  a  turning  ;  namrly, 
that  they  are  led  by  truth  to  good,  and  that  after- 
wards, from  good  they  are  led  to  truth  :  when  this 
turning  takes  place,  or  when  the  state  is  changed, 
and  becomes  inverse  to  the  foregoing,  then  there  is 
mourning,  for  then  they  are  let  into  temptation, 
whereby  the  things  of  the  proprium  are  weakened 
and  debilitated,  and  good  is  insinuated,  and  with 
good  a  new  will-desire,  and  with  this  a  new  free- 
dom, thus  a  new  proprium.  —  .'i.  C.  5773. 

410.  The  Lord  permits  infernals  in  the  other 
life  to  load  the  good  into  temptation,  consequently 
to  infuse  evils  and  falses  ;  which  also  they  do  with 
every  effort,  for  when  they  do  this,  they  are  in 
their  life  and  the  delight  of  life  :  but  then  the 
Lord  Himself  immediately,  and  mediately  by  the 
angels,  is  present  with  those  who  are  in  tempta- 
tion, and  resists,  by  refuting  the  falses  of  the  in- 
fernal spirits,  and  by  dissipating  their  evil,  whence 
come  refreshment,  hope,  and  victory :  thus  the 
truths  of  faith  and  the  goods  of  charity,  with  those 
who  are  in  the  truths  of  good,  are  more  inwardly 
implanted  and  more  strongly  confirmed ;  this  is 
the  means  whereby  spiritual  life  is  bestowed. 
From  this  it  may  be  manifest  what  is  signified  in 
the  internal  sense  by  the  words  in  this  verse  ; 
namely,  that  they  who  are  alienated  from  truth 
and  good,  as  are  the  spirits  who  induce  tempta- 
tions, intend  nothing  but  evil,  but  that  the  Divine 
turns  it  into  good,  and  this  according  to  order 
from  eternity ;  whence  there  is  life  to  those  who 
are  in  the  truths  of  good.  For  it  is  to  be  known, 
that  infernal  spirits,  to  whom  it  is  permitted  thus 
to  tease  the  good,  intend  nothing  but  evil,  for  they 
will  with  all  might  to  draw  them  down  from 
heaven,  and  to  plunge  them  into  hell ;  for  it  is  the 
very  delight  of  their  life  to  destroy  any  one  as  to 
his  soul,  thus  to  eternity :  but  the  smallest  permis- 
sion is  not  given  them  by  the  Lord,  except  for  an 
end  that  good  may  thence  come  forth,  namely, 
that  truth  and  good  may  be  formed  and  corrobo- 
rated with  those  who  are  in  temptation.  In  the 
universal  spiritual  world  reigns  the  end  which  pro- 
ceeds from  the  Lord,  which  is,  that  nothing  at  all, 
not  even  the  smallest  thing,  shall  exist,  unless 
that  good  may  come  forth  from  it;  hence  the 
Lord's  kingdom  is  called  a  kingdom  of  ends  and 
uses.  —  ^.  C.  (5574. 

411.  I  have  spoken  with  spirits  concerning  the 
changes  of  state  of  the  life  of  man,  that  it  is  in- 
constant, and  that  it  is  carried  upwards  and  down- 
wards, namely,  towards  heaven  and  towards  hell. 


104 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


But  tney  who  suffer  themselves  to  be  regenerated, 
are  carried  coritiimally  upwards,  and  thus  always 
into  more  interior  h(;avenly  societies.  The  exten- 
sion of  the  sphere  into  tliose  societies  is  given  by 
the  Lord  to  those  wlio  an;  regenerated  principally 
by  temptations,  in  which  resistance  is  made  to 
evils  and  falses ;  for  the  Lord  then  figlits  by  tlie 
angels  against  evils  and  falses ;  and  thus  man  is 
introduced  into  the  societies  of  those  angels  wiiicli 
are  more  interior ;  and  into  whatsoever  societies  lie 
has  once  been  introduced,  ho  there  remains ;  and 
hence  also  he  receives  a  more  extended  and  more 
elevated  faculty  of  perception. — -^.  C.  6611. 

Combat    may  be  wa?fed  even  from  Truth  not 
genuine. 

412.  While  man  is  regenerating,  he  is  let  into 
combats  against  falses,  and  then  he  is  kept  by 
the  Lord  in  truth,  but  in  that  truth  which  he  had 
persuaded  himself  to  be  truth,  and  from  this  truth 
combat  is  waged  against  the  false.  Combat  may 
be  waged  even  from  truth  not  genuine,  provided  it 
be  such,  that  by  any  means  it  can  be  conjoined 
with  good,  and  it  is  conjoined  with  good  by  inno- 
cence, for  innocence  is  the  medium  of  conjunction : 
hence  it  is  that  they  within  the  church  may  be  re- 
generated by  means  of  any  doctrine  whatsoever, 
but  they  especially,  who  are  in  genuine  truths.  — 
A.  C.  67G5. 

Reasons  for  Desolation  of  Truth,  Anxiety, 
Grief,  and  Despair,  in  those  who  are  regen> 
crating. 

413.  In  tills  verse  it  is  treated  concerning  an- 
other state  of  those  who  are  reformed,  which  is, 
that  they  are  reduced  to  ignorance,  so  as  to  know 
nothing  of  truth,  and  this  even  to  desperation :  the 
reason  that  they  are  reduced  to  such  ignorance  is, 
that  persuasive  light  may  be  extinguished,  which 
is  of  such  a  nature  as  to  illuminate  things  false  and 
true  alike,  and  to  induce  a  belief  of  the  false  by 
truths,  and  a  belief  of  the  true  by  falses,  and  at 
the  same  time  self-confidence ;  and  further,  that 
they  may  be  jirought  by  actual  experience  into 
knowledge  respecting  this,  that  nothing  of  good 
and  nothing  of  truth  is  from  man's  self,  or  from 
proprium,  but  from  the  Lord.  They  who  are  re- 
formed are  reduced  to  ignorance,  even  to  despera- 
tion, and  then  they  have  comfort  and  illumination, 
as  appears  from  what  follows  ;  for  the  light  of  truth 
from  the  Lord  cannot  flow  into  the  persuasive 
(principle),  which  is  from  proprium,  this  principle 
being  of  such  a  nature  as  to  extinguish  that  light ; 
it  appears,  therefore,  in  another  life,  like  winter's 
light,  but  on  the  approach  of  the  light  of  heaven, 
instead  of  that  light  it  becomes  dark,  in  which 
darkness  is  all  ignorance  of  truth.  This  state  is 
called  a  state  of  the  desolation  of  truth  with  those 
who  are  reformed,  and  is  also  much  treated  of  in 
the  internal  sense  of  the  Word.  —  ,/i.  C.  2i)S2. 

414.  That  they  who  are  reformed  are  reduced 
to  ignorance  of  truth  or  desolation,  even  to  grief 
and  desperation,  and  that  then  first  they  receive 
comfort  and  help  from  the  Lord,  is  at  this  day 
unknown,  by  reason  that  few  are  reformed  ;  they 
who  are  such  as  to  be  capable  of  being  reformed, 
if  not  in  the  life  of  the  body,  yet  in  another  life, 
are  brought  into  this  state,  wiiich  in  another  life 
is  well  known,  and  is  called  vastation  or  desola- 
tion ;  they  who  are  in  such  vastation  or  desolation, 
are  reduced  even  to  desperation,  and  when  they 
are  in  this  state,  they  tlien  receive  comfort  and 
help  from  the  Lord,  and  are  at  length  taken  away 
thence  into  heaven,  where  they  are  instructed 
amongst  the  angels,  as  it  were  anew,  in  the  goods 


and  truths  of  faith.  The  principal  cause  of  this 
vastation  and  desolation  is,  that  tiie  persuasive 
(prmciple),  conceived  from  the  proprium,  may  be 
broken,  and  also,  that  they  may  receive  perception 
of  good  and  truth,  which  they  cannot  receive  un- 
til the  persuasive  (principle),  conceived  of  the  pro- 
prium, is  as  it  were  softened  :  this  is  effected  by 
a  state  of  anxiety  and  grief  even  to  desperation. 
No  one  can  have  an  exquisite  perception  of  what 
is  good,  yea,  of  what  is  blessed  and  happy,  unless 
he  has  been  in  a  state  of  what  is  not  good,  not 
blessed,  and  not  happy  ;  from  this  he  acquires  a 
sphere  of  perception,  and  this  in  the  degree  in 
which  he  was  in  the  opposite  state :  the  sphere  of 
perception,  and  the  extension  of  its  limits,  are  pro- 
duced from  relatives  actually  formed  ;  these  are 
the  causes  of  vastation  and  desolation,  besides 
many  others.  But  let  examples  be  taken  for  illus- 
tration. To  those  who  attribute  all  to  their  own 
prudence,  and  little  or  nothing  to  Divine  Provi- 
dence, if  it  should  be  evinced  by  a  thousand  and 
a  thousand  reasons,  that  Divine  Providence  is  uni- 
versal, but  universal  because  it  is  in  things  most 
singular,  and  that  not  a  single  hair  falls  from  the 
head,  that  is,  nothing  so  minute  is  given  that  it 
is  not  foreseen,  and  accordingly  provided  for,  still 
tlieir  state  of  thought  respecting  their  own  pru- 
dence is  not  thereby  changed,  except  just  at  that 
moment  when  they  perceive  themselves  convinced 
by  reasons  :  yea,  if  the  same  thing  be  evidenced  by 
living  experiences,  then  when  they  see  the  expe- 
riences, or  are  in  them,  they  confess  it  to  be  so, 
but  when  a  few  moments  are  passed,  they  return 
to  the  same  state  of  opinion  :  such  things  Irnve  a 
momentary  effect  upon  the  thought,  but  not  on  the 
affection,  and  unless  the  affection  is  broken,  the 
thought  continues  in  its  own  state,  for  thought  de- 
rives its  faith  and  its  life  from  affection.  Bui 
wlien  such  persons  are  brought  into  anxiety  and 
grief  from  this,  that  they  can  do  nothing  at  all  of 
themselves,  and  this  even  to  desperation,  then  the 
persuasive  (principle)  is  broken,  and  the  state  is 
changed  ;  and  then  they  may  be  brought  to  believe 
that  they  have  no  power  of  themselves,  but  that 
all  power,  prudence,  intelligence,  and  wisdom,  are 
from  the  Lord.  The  case  is  similar  with  those 
who  believe  tliat  faith  is  from  themselves,  or  that 
good  is  from  themselves.  Let  another  example  be 
taken.  To  those  who  have  received  this  persua- 
sion, that  when  they  are  justified,  there  is  no 
longer  any  evil  with  them,  but  that  it  is  abso- 
lutely wi})od  away,  and  blotted  out,  and  that  they 
are  thus  pure  ;  if  it  should  be  illustrated  to  them» 
by  thousands  of  reasons,  that  nothing  is  wiped 
away  or  blotted  out,  bat  that  those  are  withheld 
from  evil,  and  kept  in  good  by  the  Lord,  whoj 
from  a  life  of  good  in  the  world,  are  such  that  they 
can  be ;  and  further,  if  they  should  be  convinced 
by  much  experience,  that  of  themselves  they  are 
nothing  but  evil,  yea,  that  they  are  most  impure 
masses  of  evils,  still  they  do  not  recede  from  the 
belief  of  tlieir  own  opinion.  But  when  they  are 
reduced  to  such  a  state,  that  they  perceive  hell  in 
themselves,  and  this  to  such  a  degree  that  they 
despair  of  the  possibility  of  being  saved,  then  tliat 
persuasion  is  first  broken,  and  with  it  all  self- 
conceit,  and  contempt  of  others  in  comparison 
with  themselves,  and  also  the  arrogance  that  they 
alone  are  in  a  state  of  sylvation ;  and  they  may 
then  be  brought  into  a  true  confession  of  faithu. 
not  only  that  all  good  is  from  the  Lord,  but  also 
that  all  tilings  are  of  his  mercy  ;  and  at  leiigtli 
into  huiiiilialion  of  heart  before  the  Lord,  which 
is  not  attainable  without  an  acknowledgment  of 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


105 


what  man  is  in  himself.  Hence,  then,  it  appears, 
why  they  who  are  reformed,  or  become  spiritual, 
are  reduced  to  a  state  of  vastation  or  desolation, 
treated  of  in  the  precedinj^f  verses  ;  and  that  wlien 
they  are  in  that  state,  even  to  desperation,  they 
then  first  receive  comfort  and  help  from  the  Lord. 

—  .'Z.  a  'MU. 

41.').  They  who  arc  not  capable  of  bein^  re- 
formed, are  altoifether  ijrnorant  what  it  is  to  ijrieve 
on  account  of  being  deprived  of  truths,  and  sup- 
pose it  impossible  for  any  one  to  be  troubled  and 
tormented  on  such  account :  they  believe  that  the 
sole  cause  of  anxiety  is  the  deprivation  of  corpo- 
real and  worldly  goods,  as  health,  honor,  fame, 
wealth,  and  life.  But  they  who  are  capable  of 
being  reformed,  believe  altogether  otherwise  ;  they 
are  kept  by  the  Lord  in  thi;  aftection  of  good,  and 
in  the  thought  of  truth,  and  therefore  they  come 
into  anxiety  when  they  arc  deprived  of  them.  It 
is  known,  that  all  anxiety  and  grief  arise  from 
this,  that  any  one  is  deprived  of  those  things  with 
which  he  is  affected,  or  which  he  loves  :  they  who 
are  affected  only  with  corporeal  and  worldly  things, 
or  who  love  only  such  things,  grieve  when  they 
are  deprived  of  them  ;  but  they  who  are  affected 
with  spiritual  goods  and  truths,  and  love  these, 
grieve  when  they  are  deprived  of  them,  the  life  of 
every  one  being  nothing  but  affection  or  love. 
Hence  it  may  appear  what  is  the  state  of  those 
who  are  desolated  as  to  goods  and  truths,  with 
which  they  are  aff(!cted,  and  which  they  love,  viz., 
that  it  is  a  sUite  of  grief  more  grievous,  because 
more  interior,  and  in  the  privation  of  good  and 
truth  they  do  not  regard  the  death  of  the  body, 
which  they  have  no  concern  about,  but  eternal 
death.  —  .'?.  C.  2(589. 

A  State  of  Illustration  and  Joy  after  the  Des- 
olatiou  of  Truth. 

4IG.  Inasmuch  as  these  states  are  unknown  in 
the  world,  by  reason,  as  was  said  above,  that  few, 
at  this  day,  are  regenerated,  it  is  permitted  to 
show  what  is  the  quality  of  this  state  of  those  in 
another  life,  where  it  is  perfectly  well  known. 
There  they  who  have  been  in  vastation  or  desola- 
tion, after  that  they  are  comforted  with  the  hope 
of  help,  are  elevated  by  the  Lord  into  heaven, 
thus  from  a  state  of  shade,  which  is  a  state  of  ig- 
norance, into  a  state  of  light,  which  is  a  state  of 
illustration  and  of  refreshuient  thence,  conse- 
quently into  joy  which  affects  their  inmosts :  it 
is  actually  light  into  which  they  come,  which  is 
such  that  it  not  only  enlightens  the  sight,  but 
also  the  understanding  at  the  same  time,  and  how 
much  they  are  refreshed  by  this  light,  may  appear 
from  the  opposite  state  out  of  which  they  are  lib- 
erated. Some  then,  who  have  been  of  an  infan- 
tile mind  and  a  simple  faith,  appear  to  themselves 
in  white  and  shining  garments;  some  with  crowns  ; 
some  are  conveyed  about  to  several  angelic  soci- 
eties, and  are  every  where  received  witii  charity 
as  brethren,  and  have  there  exhibited  to  them 
whatever  good  may  gratify  their  new  life  :  to  some 
it  is  given  to  see  the  immensity  of  heaven,  or  the 
Lord's  kingdom,  and  to  perceive  the  blessedness 
of  those  wlio  are  there  ;  besides  numberless  other 
things  which  it  is  impossible  to  describe.  Such 
is  the  state  of  the  first  illustration  and  consequent 
recreation  of  those  who  come  out  of  desolation.  — 
A.  C.  2ti9!). 
Before    Regeneration,    Truth    is   in    the    first 

Place ;   after  Regeneration,  Good  is  in  the 

first  Place. 

417.  This  faculty,  namely,  that  he  may   under- 
stand what  is  good  and  true,  although  he  does  not 
14 


will  it,  is  given  to  man,  that  he  may  be  reformed 
and  regenerated ;  on  which  account  this  faculty 
exists  as  well  with  the  bad  as  with  the  good,  yea, 
with  the  bad  it  is  in  some  cases  more  acute,  but 
with  this  ditfcrence,  that  with  tlu-  bad  tliere  is  no 
affection  of  truth  for  the  sake  of  life,  that  is,  for 
the  good  of  life  from  truth,  wiierefore  they  cannot 
be  reformed  ;  but  with  the  good,  there  is  an  affec- 
tion of  truth  for  life,  that  is,  for  the  good  of  life, 
and  therefore  these  may  be  reformed  ;  but  the  first 
state  of  the  reformation  of  these  is,  that  the  truth 
of  doctrine  appears  to  them  to  bo  in  tlie  first  place, 
and  the  good  of  life  in  the  second ;  for  they  do 
good  from  truth ;  but  their  second  state  is,  that  the 
good  of  life  is  in  the  first  place,  and  the  truth  of 
doctrine  in  the  second,  for  they  do  good  from  good, 
that  is,  from  the  will  of  good ;  and  when  this  is 
the  case,  inasmuch  as  the  will  is  conjoined  to  the 
understanding  as  in  a  marriage,  man  is  regen- 
erated. —  .-^.'C.  ^fvW. 

418.  With  respect  to  the  regeneration  of  the 
spiritual  man,  the  case  is  this  :  he  is  first  instruct- 
ed in  the  truths  which  arc  of  faith,  and  he  is  then 
kept  by  the  Lord  in  the  affection  of  truth ;  the 
good  of  fiith,  which  is  charity  towards  the  neigh- 
bor, is  at  the  same  time  insinuated  into  him,  but 
so  that  he  scarce  knows  it,  for  it  lies  concealed 
in  the  affection  of  truth,  and  this  to  the  end  that 
truth,  which  is  of  faith,  may  be  conjoined  with 
o-ood,  which  is  of  charity :  in  process  of  time,  the 
affection  of  truth,  which  is  of  faith,  increases,  and 
truth  is  regarded  for  the  sake  of  the  end,  viz.,  for 
the  sake  of  good,  or,  what  is  the  same,  for  the 
sake  of  life,  and  this  more  and  more :  thus  truth 
is  insinuated  into  good,  and  when  this  is  the  case, 
man  imbibes  the  good  of  life  according  to  the  truth 
which  was  insinuated,  and  thus  acts,  or  seems  to 
himself  to  act,  from  good  :  before  this  time,  the 
principal  thing  to  him  was  truth,  which  is  of  faith, 
but  afterwards  it  becomes  good,  which  is  of  the 
life :  when  this  comes  to  pass,  then  man  is  regen- 
erated •,  but  he  is  regenerated  according  to  the 
quantity  and  quality  of  truth  which  is  insinuated 
into  good  ;  and  when  truth  and  good  act  as  one, 
according  to  the  quality  and  quantity  of^^good: 
thus  it  is  Avith  all  regeneration.  —  ^.  C.  2979. 

The  Natural  is  regenerated  by  the  Rational. 

419.  With  man  it  is  thus  :  During  his  regenera- 
tion, good  is  insinuated  from  the  Lord  into  his  ra- 
tional, that  is,  good  will  towards  his  neigiibor,  and 
to  this  good  will  or  good  is  adjoined  truth  from  the 
natural  man:  this  being  effected,  the  natural  is 
not  yet  regenerated,  which  may  be  known  from 
this,"  that  the  internal  or  rational  ma*  often  fights 
with  the  external  or  natural  man,  and  so  long  as 
there  is  combat,  the  natural  is  not  regenerated ; 
and  when  this  is  not  regenerated,  the  rational,  as 
to  truth,  is  barren :  thus  it  is  in  general,  and  in 
like  manner  in  every  particular,  wherein  the  ra- 
tional dissents  from  the  natural,  the  rational  is  in 
that  particular  called,  as  to  truth,  barren.  The 
work  of  regeneration  is  employed  chiefiy  in  this, 
that  the  natural  man  may  correspond  to  the  ration- 
al, not  only  in  general,  but  also  in  particular,  and 
the  natural  m:ni  is  reduced  to  correspondence  by 
the  Lord,  through  the  rational,  in  that  good  is  in- 
sinuated into  the  rational,  and  in  this  good,  as  in 
ground,  truths  are  implanted,  and  afterwards  by 
rational  truths  the  natural  is  reduced  to  obedience, 
and  when  it  obeys  then  it  corresponds;  and  as  far 
as  it  corresponds,  so  far  man  is  regenerated.  — 
Ji.  C.  S28ii. 

420.  The  rational  is  regenerated  before  the  nat- 


106 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


ural,  by  reason  that  the  rational  is  interior,  and 
thus  nearer  to  the  divine  ;  and  also  because  it  is 
purer,  and  thus  filter  to  receive  the  divine,  than 
the  natural  is  •,  and  furtlier,  because  the  mtural  is 
to  be  regenerated   by  the   rational.  —  ^1.  C.  'WJ-i. 

421.  The  internal  man  is  first  regenerated  by 
the  Lord,  and  afterwards  the  external,  and  the  lat- 
ter by  the  former:  the  internal  man  is  regenerated 
by  thinking  tliose  things  which  are  of  faith,  and 
willing  the"ni,  but  the  external  by  a  life  according 
to  them :  the  life  of  faith  is  charity. 

422.  The  man  who  is  regenerated,  as  to  his  in- 
ternal man  is  in  heaven,  and  is  an  angel  there  with 
the  angels,  among  whom  also  he  comes  after  death  ; 
he  can  then  live  the  life  of  heaven,  love  the  Lord, 
love  the  neighbor,  understand  truth,  relish  good, 
and  perceive  the  blessedness  thence :  these  things 
are  the  happiness  of  eternal  life. — .1.  C.  8740, 
8747. 

423.  Few  know  that  the  rational  is  distinct  from 
the  natural ;  nor  is  this  known  to  any  but  those 
who  are  truly  rational,  nor  are  any  trnly  rational 
but  they  who  are  regenerated  by  the  Lord ;  they 
who  are  not  regenerated  do  not  comprehend  this, 
for  with  them  the  rational  is  the  same  as  the  natu- 
ral.—^.  C.  3288. 

In  order  to  Resfeneration,  the  Natural  must  be 
entirely  subdued. 

424.  That  man  may  become  spiritual,  it  is 
necessary  that  his  natural  should  become  of  no 
account,  that  is,  should  have  no  power  at  all  of 
itself;  for  as  far  as  the  natural  has  power  of  itself, 
so  far  the  spiritual  has  not  power ;  for  the  natural 
from  infancy  has  become  imbued  with  nothing  else 
but  things  pertaining  to  the  cupidities  of  self  and 
of  the  world,  thus  things  contrary  to  charity  :  those 
evils  eifect  that  good  cannot  flow  in  through  the 
internal  man  from  the  Lord,  for  whatever  flows  in 
is  turned  in  the  natural  into  evil,  the  natural  being 
the  plane  in  which  the  influx  terminates  ;  where- 
fore, unless  the  natural,  that  is,  the  evil  and  the 
false,  which  had  formed  the  natural,  become  of  no 
account,  good  cannot  in  any  wise  flow  in  from  the 
Lord  through  heaven  :  it  has  no  abiding-place,  but 
is  dissipated,  inasmuch  as  it  cannot  dwell  in  the 
evil  and  false  :  hence  it  is  that,  as  far  as  the  natu- 
ral does  not  become  nothing,  so  far  the  internal  is 
closed  :  this  is  also  known  in  the  church  from  the 
doctrinal,  that  the  old  man  must  be  put  ofl',  to  the 
intent  that  the  new  may  be  put  on.  Regenera- 
tion is  notliing  else  than  for  the  natural  to  be  sub- 
jugated, and  the  spiritual  to  obtain  the  dominion; 
and  the  natural  is  then  subjugated  when  it  is  re- 
duced to  correspondence ;  and  when  the  natural  is 
reduced  to  correspondence,  it  then  no  longer  re- 
acts, but  acts  as  it  is  commanded,  and  obeys  the 
dictates  of  the  spiritual,  in  nearly  the  same  man- 
ner as  the  acts  of  the  body  obey  the  dictates  of 
the  will,  and  as  the  speech,  with  the  countenance, 
is  according  to  the  influx  of  the  thought :  hence 
it  is  evident,  that  the  natural  ought  altogether  to 
become  as  nothing  in  respect  to  willing,  in  order 
thai  man  may  become  spiritual.  But  it  is  to  bo 
kno^^n,  that  the  old  natural  must  become  as  noth- 
ing, this  being  formed  of  evils  and  falses,  and 
when  it  has  become  as  nothing,  then  man  is  gifted 
with  a  new  natural,  whicli  is  called  tlie  spiritual 
natural :  it  is  called  spiritual  from  this,  because 
the  spiritual  is  what  acts  by  (or  througli)  it,  and 
manifests  itself  by  it,  as  the  cause  by  the  effect, 
and  it  is  known  that  the  cause  is  the  all  of  the 
effect ;  hence  the  new  natural,  as  to  thinking,  will- 
ing, and  producing  effect,  is  nothing  but  a  repre- 


sentative of  the  spiritual :  when  this  is  the  case, 
man  then  receives  good  from  the  Lord,  and  when 
he  receives  good,  he  is  gifted  with  truths,  and 
when  he  is  gifted  with  truths,  he  is  perfected  in 
intelligence  and  wisdom,  and  when  he  is  perfected 
in  intelligence  and  wisdom,  he  is  blessed  with  hap- 
piness to  eternity.  —  Jl.  C.  5G5L 

Regeneration  even  to  the  Sensual  Principle. 

425.  Those  tilings  which  flow  in  through  heaven 
from  the  Lord  witli  man,  flow  in  into  his  interior, 
and  proceed  even  to  the  ultimates  or  extremes,  and 
there  arc  presented  sensibly  to  man,  consequently 
they  flow  in  even  into  the  sensual  principle,  and 
through  this  into  those  things  which  are  of  tlie 
body :  if  the  sensual  principle  be  overcharged 
with  fantasies  arising  from  fallacies  and  appear- 
ances, and  especially  if  arising  from  falses,  then 
the  truths  which  flow  in  are  turned  into  similar 
things  in  that  principle,  for  they  are  received  there 
according  to  the  form  induced :  so  far  also  as 
truths  are  turned  into  falses,  so  far  the  interiors, 
through  whicli  tiie  passage  is,  are  closed,  and  at 
lengtii  there  is  no  further  opening  than  for  the 
transflux  merely  of  what  may  give  a  faculty  of 
reasoning,  and  of  confirming  evils  by  falses.  This 
being  the  case  with  man,  it  is  necessary  that,  dur- 
ing regeneration,  his  natural  principle  be  regen- 
erated even  to  the  sensual ;  for  unless  that  principle 
be  regenerated,  there  is  no  reception  of  truth  and 
good,  since,  as  was  said  above,  the  inflowing  truth 
is  there  perverted,  and  in  such  case  the  interiors 
are  closed  ;  wherefore  when  the  exteriors  are  re- 
generated, the  whole  man  is  regenerated ;  this 
was  signified  by  the  Lord's  words  to  Peter,  when 
he  washed  his  feet,  "  Simon  Peter  said,  Lord,  thou 
slialt  not  wash  my  feet  only,  but  also  my  hands  and 
my  head :  Jesus  said  unto  him.  He  who  is  washed 
needs  only  to  have  his  feet  washed,  and  is  wholly 
clean,"  John  xiii.  9,  10 ;  by  feet  are  signified  nat- 
ural things  ;  by  washing  is  signified  to  purify  ;  by 
hands  are  signified  the  interiors  of  the  natural 
principle,  and  by  the  head  spiritual  things  ;  hence 
it  is  evident  what  is  meant  by  him  that  is  washed 
needing  only  to  have  his  feet  washed,  and  being 
wholly  clean,  namely,  that  man  is  tlien  regenerated, 
when  he  is  regenerated  also  as  to  the  exteriors 
which  are  of  the  natural ;  when  therefore  man  is 
regenerated  as  to  the  natural,  then  all  things  in 
that  principle  are  subordinate  to  the  interiors,  and 
when  interior  things  flow  in  as  into  tlieir  common 
or  general  principles,  by  which  they  present  them- 
selves sensibly  to  man  ;  when  this  is  the  case  with 
man,  there  is  then  felt  by  him  an  atTection  of  the 
truth  which  is  of  faith,  and  an  affection  of  the 
good  which  is  of  charity.  But  the  sensual  j>rin- 
ciple  itself,  which  is  the  ultimate  of  the  natural 
principle,  cannot  be  regenerated  without  difficulty, 
by  reason  that  it  is  altogether  overcharged  with 
material  ideas  arising  from  things  terrestrial,  cor- 
poreal, and  worldly  ;  therefore  the  man  who  is  re- 
generated, especially  at  this  day,  is  not  regener- 
ated as  to  tlie  sensual  principle,  but  as  to  the 
natural  principle  which  is  next  above  the  sensual, 
to  which  he  is  elevated  by  the  Lord  from  the 
sensual  wlicn  he  thinks  of  tiie  truths  and  goods  of 
faith  ;  the  faculty  of  elevation  from  the  sensual  is 
what  man  is  gifted  with  who  is  regenerated  by  the 
Lord.  —  A.  a  7442. 

Difference  of  Regeneration  between  the 
Spiritual  and  Celestial. 

426.  The  implantation   of  good   by  truth  with 
those  who  are  in  the  spiritual  kingdom,  is  effected 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


107 


in  another  manner  thm  with  those  wlio  arc  in  the 
celestial  kingdom :  ^vith  those  who  are  in  the 
apiritu;ii  kiiiifdom,  truth  is  implnnted  in  the  exter- 
nal or  natural  man,  and  there  first  becomes  science, 
and  so  far  as  man  is  atTected  by  it,  and  forms  his 
life  accord inif  to  it,  it  is  called  forth  into  tlie  intel- 
lectual, and  becomes  faith  and  at  the  same  time 
charity  towards  tiie  neif^fjihor;  this  charity  consti- 
tutes his  new  voluntary,  and  this  fiith  his  new  in- 
tellectual, and  botii  [constitute]  his  conscience. 
But  with  those  who  are  in  tiic  celestial  kinffdoin, 
trutii  does  not  become  science  nor  faith,  nor  con- 
science ;  but  it  becomes  reception  in  the  irood  of 
love,  and  so  far  as  the  Hie  is  formed  accordin<f  to 
it,  it  becomes  percejjtion,  which  prows  and  is  per- 
fected with  them  accordinjj  to  love  ;  this  is  effected 
every  day,  whilst  tliey  are  if^norant  of  it,  almost  as 
in  the  case  of  infants :  the  reason  why  it  is  ef- 
fected wliilst  tiiey  are  i<rnurant  is,  because  it  does 
not  remain  as  science  in  their  memory,  neither 
does  it  tarry  as  something  intellectual  in  the 
tnought,  but  it  passes  immediately  into  the  vol- 
untary and  becomes  incorporated  in  the  life. 
Wherefore  these  latter  do  not  see  truth,  but  per- 
ceive it ;  and  they  perceive  it  in  such  a  degree 
and  according  to  such  a  quality,  as  is  in  agreement 
with  the  good  of  love  from  the  Lord  to  the  Lord  in 
which  they  are;  hence  much  dilference  prevails 
lierein  amongst  them :  and  since  they  perceive 
truth  from  good,  tiiey  in  no  wise  confirm  it  by 
reasons,  but  when  truths  are  treated  of.  they  say 
only  yea,  yea,  or  nay,  nay.  — .?.  C.  10,124. 

Re^euenition   cannot  be  effected  suddenly. 

427.  Man,  when  he  is  regenerating,  which  is 
etfectcd  by  the  implantation  of  spiritual  truth  and 
good,  and  then  by  the  removal  of  what  is  false  and 
evil,  IS  not  hastily  regenerated,  but  slowly  ;  the 
reason  is,  because  all  things  which  the  man  had 
thought,  intended,  and  done  from  infancy,  have 
added  themselves  to  his  life,  and  have  made  it,  and 
also  have  formed  such  a  connection  among  them- 
selves, that  one  cannot  bo  moved  away  unless  all 
are  moved  away  together  with  it :  for  an  evil  man 
is  an  image  of  hell,  and  a  good  man  is  an  image 
of  heaven ;  and  evils  and  falses  with  an  evil  man 
have  also  such  a  connection  among  themselves,  as 
exists  amongst  the  infernal  societies,  of  which  he 
IS  a  part ;  and  goods  and  truths  with  a  good  man 
have  such  a  connection  among  themselves  as  exists 
amongst  the  heavenly  societies,  of  which  he  is  a 
part.  Hence  it  is  evident,  that  evils  and  falses 
with  an  evil  man  cannot  be  removed  suddt?nly,  but 
so  far  as  goods  and  truths  are  implanted  in  their 
order  and  interiorly,  for  heaven  removes  hell  with 
man :  if  this  were  to  be  done  suddenly,  the  man 
would  be  defective,  for  all  and  single  things,  which 
are  in  connection  and  form,  would  be  disturbed, 
and  wt)uld  do  violence  to  his  life.  — »/?.  C.  9334. 

428.  M  in,  when  he  is  born,  as  to  hereditary 
evils,  is  a  hell  in  the  least  form,  and  also  becomes  a 
hell,  so  far  as  he  takes  from  hereditary  evils,  and 
superadds  to  them  his  own  :  hence  it  is  that  the 
order  of  his  life  from  nativity  and  from  actual  life 
IS  opposite  to  the  order  of  heaven ;  for  man  from 
the  proprium  loves  himself  more  than  the  Lord, 
and  the  world  more  than  heaven  ;  when  yet  the 
life  of  heaven  consists  in  loving  the  Lord  above  all 
things,  and  the  neighbor  as  himself  Hence  it  is 
evident  that  the  former  life,  which  is  of  hell,  must 
be  altogether  destroyed,  that  is,  evils  and  falses 
must  be  removed,  to  the  intent  that  new  life,  which 
is  the  life  of  heaven,  may  be  implanted :  this  can- 
not in  any  wise  be  done  hastily  ;  for  every  ev^   being 


enrooted  with  its  falses  has  connection  with  all 
evils  and  their  falses  ;  and  such  evils  and  falses 
are  innumerable,  and  their  connection  is  so  mani- 
fold that  it  cannot  be  coinf)rr'heii(lefl,  not  even  by 
the  angels,  but  only  by  the  Lord.  Hence  it  ia 
evident,  that  the  life  of  hell  with  man  cannot  be 
destroyed  suddenly,  for  if  suddenly  he  would  alto- 
gether (jxpiro;  and  that  neither  can  the  life  of 
heaven  be  implantiMl  suddenly,  for  if  suddenly  he 
would  also  expire.  There  are  thousands  and 
thousands  of  arcana,  of  which  scarcely  a  single  one 
is  known  to  man,  whereby  man  is  led  of  the  Lord, 
when  from  the  life  of  hell  into  the  life  of  heaven  : 
that  this  is  so  has  been  given  to  know  from  heaven, 
and  it  has  been  likoAvise  confirmed  by  several 
things  which  came  to  the  apperception.  Inasmuch 
as  man  knows  scarcely  any  thing  concerning  these 
arcana,  therefore  many  have  fallen  into  errors  con- 
cerning man's  liberation  from  evils  and  f  ilses,  or 
concerning  the  remission  of  sins,  by  believing  that 
the  life  of  hell  with  man  can  in  a  moment  be 
transcribed  into  the  life  of  heaven  with  him 
through  mercy ;  when  yet  the  w  hole  act  of  regen- 
eration is  mercy,  and  no  others  are  regenerated 
but  those  who  receive  the  mercy  of  the  Lord  by 
faith  and  life  during  their  abode  in  the  world. — 
J.  a  933(5. 

Regeneration  foreseen  and  provided  for  from 
£ternity. 

429.  With  those  who  are  regenerating,  interior 
and  exterior  things  are  arranged  in  order  by  the 
Lord  for  all  following  states,  insomuch  that  things 
present  involve  things  future,  and  things  future, 
when  they  become  present,  do  the  .same,  and  tliis 
to  eternity  ;  for  the  Lord  foresees  all  things  and 
provides  all  things,  and  his  foresight  and  provi- 
dence is  to  eternity,  thus  is  eternal ;  for  the 
Divine,  which  alone  is  His,  in  itself  is  infinite,  and 
what  is  infinite  in  respect  to  duration  is  eternal ; 
hence  it  is,  that  whatsoever  the  Lord  arranges  and 
ordains  is  eternal :  this  is  the  case  with  those 
whom  the  Lord  regenerates  ;  the  regeneration  of 
man  commences  in  the  world,  and  continues  to 
eternity,  for  man,  when  he  becomes  an  angel,  is 
always  perfecting.  There  are  in  man  things  ex- 
ternal, internal,  and  inmost;  all  these  aro  arranged 
and  restored  to  order  together  and  succes.>ively  for 
the  reception  of  subsequent  things  to  eternity.  — 
^.  C.  10,048. 

Sect.   10.  —  Imputation. 

Nature  of  the  common  Doctrine  of  Imputation. 

43C'.  Th(!  imputation  which  is  of  the  present 
faith,  is  twofold,  one  part  of  the  merit  of  Christ, 
and  the  other  of  salvation  thence.  It  is  taught  in 
the  whole  Christian  church,  that  justification,  and 
thence  salvation,  are  effected  by  God  the  Father 
by  means  of  the  imputation  of  the  merit  of  Christ 
his  Son  ;  and  that  imputation  is  made  from  grace, 
when  and  where  ho  wills,  thus  arbitrarily ;  and 
that  those  to  whom  the  merit  of  Christ  is  imputed, 
are  adopted  into  the  number  of  the  sons  of  God  : 
and  because  the  leaders  of  the  church  have  not 
moved  on  a  step  beyond  that  imputation,  or  ele- 
vated their  minds  above  it,  from  having  decreed 
that  the  election  of  God  is  merely  arbitrary,  they 
have  fallen  into  enormous  and  fanatical  Terrors,  and 
at  length  into  the  detestable  one  concerning  pre- 
destination, and  also  into  this  abominable  one,  that 
God  docs  not  attend  to  the  deeds  of  a  man's  life, 
but  only  to  the  fiith  inscribed  on  the  interiors  of 
his  mind ;  wherefore,  unless  the  error  concerning 
imputation   should    be    abolished,   atheism    would 


108 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


invade  the  whole  of  Christendom,  and  then  the 
king  of  the  abyss  would  reign  over  them,  whose 
"name  in  Hebrew  is  Abaddon,  but  in  Greek  he 
hatii  the  name  Apoilyon,"  Rev.  ix.  IL  By  Mad- 
don  and  ^'ipollyoii  is  signified  a  destroyer  of  the 
church  by  falses  ;  and  by  the  ahijss  is  signified 
where  tiiose  falses  are.  Whence  it  is  manifest, 
that  that  false  principle,  and  the  falses  thence  fol- 
lowing in  an  extended  series,  are  the  things  over 
which  that  destroyer  reigns ;  for,  as  was  said 
above,  the  whole  theological  system  at  this  day 
depends  on  that  imputation,  as  a  long  chain  on  a 
fixed  hook,  and  as  man  with  all  his  members  on 
the  head :  and  because  that  imputation  every  where 
reigns,  it  is  as  Isaiah  says  :  "  The  Lord  will  cut 
off  from  Israel  head  and  tail ;  he  that  is  honored  is 
the  head,  and  the  teacher  of  falsehood  the  tail,"  ix. 
14,  15.  — T.  C.i?.  628. 

431.  As  to  what  concerns  the  first  part  of  that 
twofold  imputation  concerning  the  salvation  of 
man,  which  is,  the  imputation  of  the  n)erit  of  Christ 
arbitrarily,  and  thence  the  imputation  of  salvation, 
the  doctors  differ :  some  teacli  tliat  that  imputation 
is  absolute  from  free  power,  and  is  made  to  those 
whose  external  or  internal  form  is  well  pleasing ; 
or  that  the  imputation  is  made  from  foreknowledge 
to  those  in  whom  grace  is  infused,  and  that  faith 
can  be  applied ;  but  still  those  two  opinions  aim  at 
one  mark,  and  are  like  the  two  eyes,  which  have 
for  their  object  one  stone,  or  like  the  two  ears, 
which  have  for  their  object  one  song.  At  first 
sight  it  appears  as  if  they  went  away  from  each 
other,  but  still  in  the  end  they  unite  and  play 
together:  for  since  on  both  sides  entire  impotency 
in  spiritual  things  is  taught,  and  every  thing  of 
man  is  excluded  from  faith,  it  follows  that  the 
l^race  receptive  of  faith,  infused  arbitrarily  or  of 
foreknowledge,  is  a  similar  election :  for  if  that 
grace,  which  is  called  preventing  grace,  were  uni- 
versal, man's  application,  from  some  power  of  his 
own,  must  be  added,  which  yet  is  rejected  as  a 
leprosy.  Thence  it  is,  that  no  one  knows  whether 
that  faith  has  been  given  to  him  of  grace,  any  more 
than  a  stock  or  a  stone,  such  as  he  was  when  it 
was  infused ;  for  there  is  no  sign  testifying  it, 
when  charity,  piety,  the  desire  of  a  new  life,  and 
the  free  faculty  of  doing  good  as  well  as  evil,  are 
denied  to  man :  the  signs  which  are  mentioned  as 
testifying  that  faith  in  man,  are  all  ludicrous,  and 
not  different  from  the  auguries  of  the  ancients  from 
the  flying  of  birds,  or  the  prognostications  of  as- 
trologers from  the  stars,  or  of  players  from  dice. 
Things  of  this  kind,  and  those  still  more  ludicrous, 
follow  from  the  imputed  righteousness  of  the  Lord, 
which,  together  with  the  faith  which  is  called  that 
righteousness,  is  infused  into  a  man  who  is  elect- 
ed —  T.  C.  i?.  (331. 

Oiigin  of  the  Doctriue  of  Imputation. 

432.  The  faith  which  is  imputative  of  the  merit 
and  righteousness  of  Christ  the  Redeemer,  first 
arose  from  the  decrees  of  the  Nicene  synod  con- 
cerning three  divine  persons  from  eternity,  which 
faith,  from  that  time  to  the  present,  has  been 
received  by  the  whole  Christian  world.  As  it 
respects  the  Nicene  synod  itself,  the  Emperor 
Constantino  the  Great,  by  the  advice  of  Alex- 
ander, Bishop  of  Alexandria,  held  it  in  his  palace 
at  Nice,  a  city  of  Bithynia;  where  all  the  bishops 
in  Asia,  Africa,  and  Europe  were  called  together, 
that  they  might  from  the  sacred  Scriptures  refute 
and  condemn  the  heresy  of  Arins,  a  presbyter 
of  Alexandria,  who  denied  the  divinity  of  Jesus 
ClirisL     This  was  done  in  the  year  of  Christ  325. 


That  those  called  together  concluded  that  thert) 
were  from  eternity  three  divine  persons,  the  Father, 
the  Son,  and  the  Holy  Ghost,  may  be  very  evident 
from  the  two  creeds,  called  the  Nicene  and  Atha- 
nasian.  In  the  Nicene  it  is  read,  "  I  believe  in  one 
God,  the  Father  Almighty,  Maker  of  neaven  and 
earth ;  and  in  one  Lord,  Jesus  Christ,  the  Son  of 
God,  the  Only-begotten  of  the  Father,  born  before 
all  ages,  God  of  God,  of  the  same  substance  with 
the  Father,  who  came  down  from  heaven,  and 
became  incarnate  by  the  Holy  Ghost  from  the 
Vii  gin  Mary  ;  and  in  the  Holy  Ghost,  the  Lord  and 
Giver  of  life,  who  proceeds  from  the  Father  and 
the  Son,  who,  together  with  the  Father  and  the 
Son,  is  worshipped  and  glorified."  In  tlie  Atha- 
nasian  Creed  are  these  words :  "  The  Catholic  faith 
is  this  —  That  we  worship  one  God  in  trinity,  and 
the  trinity  in  unity,  neither  confounding  the  per- 
sons, nor  dividing  the  substance.  But  whereas  we 
are  compelled-  by  the  Christian  verity  to  confess 
each  person  singly  to  be  God  and  Lord,  so  we  are 
forbidden  by  the  Catholic  religion  to  say  three 
Gods  or  three  Lords : "  that  is,  it  is  lawful  to  con- 
fess three  Gods  and  three  Lords,  but  not  to  say  it; 
and  this  is  not  lawful  because  religion  forbids,  but 
that  is  because  the  truth  dictates  it.  This  Atha- 
nasian  Creed  was  written,  soon  after  the  council  of 
Nice  was  held,  by  one  or  more  of  those  who  had 
been  present  at  the  council,  and  also  it  was  received 
as  ecumenical  or  Catholic.  Thence  it  is  mani- 
fest, that  it  was  then  decreed,  that  three  divine 
persons  from  eternity  are  to  be  acknowledged ; 
and,  although  each  person  singly  by  himself  be 
God,  that  still  they  are  not  to  be  called  three  Gods 
and  Lords,  but  one.  —  T.  C.  R.  632. 

Imputation  not  known  in  the  Apostolic 
Church. 

433.  The  faith  imputative  of  the  merit  of  Christ 
was  not  known  in  the  apostolic  church,  which 
preceded,  and  is  nowhere  meant  in  the  word. 
The  church  which  preceded  the  Nicene  synod,  was 
called  the  apostolic  church ;  that  this  was  large, 
and  propagated  into  the  three  parts  of  the  world, 
Asia,  Africa,  and  Europe,  is  evident  not  only  from 
Constantine  the  Great,  and  his  monarchy  over  not 
only  many  kingdoms  of  Europe,  afterwards  divided, 
but  also  over  the  nearer  ones  out  of  Europe,  in 
that  he  was  a  Christian,  and  a  zealot  for  religion : 
wherefore,  as  was  said  above,  he  called  together 
the  bishops  from  Asia,  Africa,  and  Europe,  to  his 
palace  at  Nice,  a  city  of  Bithynia,  that  he  might 
cast  the  scandals  of  Arius  out  of  his  empire. 
This  was  done  from  the  divine  providence  of  the 
Lord,  since,  if  the  divinity  of  the  Lord  is  denied, 
the  Christian  church  dies,  and  becomes  like  a  sep- 
ulchre adorned  with  tliis  epitaph  —  "  Here  lies.'" 
The  church  which  was  before  this  time  was  called 
apostolic,  and  the  eminent  writers  of  that  church 
were  called  fathers,  and  true  Christians  at  their 
side,  brethren.  That  this  church  did  not  acknowl- 
edge three  divine  persons,  and  thence  neither  a 
Son  of  God  from  eternity,  but  only  the  Son  of  God 
born  in  time,  is  evident  from  the  creed  which  from 
their  church  was  called  Apostolic,  where  these 
words  are  read :  "  I  believe  in  God  the  Father 
Almighty,  Creator  of  heaven  and  earth ;  and  in 
Jesus  Christ,  his  only  Son  our  Lord,  who  was  con- 
ceived by  the  Holy  Ghost,  born  of  the  virgin  Mary. 
I  believe  in  the  Holy  Ghost ;  the  holy  Catholic 
church  ;  the  communion  of  saints."  Whence  it  is 
manifest,  that  they  did  not  acknowledge  any  other 
Son  of  God  than  that  conceived  by  the  Holy  Spirit, 
and  born  of  the  virgin  Mary,  and  not  at  1 31  any 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


109 


Son  of  God  born  from  eternity.  This  creed,  like 
the  two  others,  has  been  acknowledfjed  as  the  f^en- 
uine  Catholic,  by  fho  whole  Christian  church  to 
the  present  day.  —  That  in  that  primeval  time,  all 
in  that  Christian  world  acknowledged  that  the 
Lord  Jesus  Christ  was  God,  to  whom  is  given  all 
power  in  heaven  and  in  earth,  and  power  over  all 
flesh,  according  to  his  own  words,  Matt,  xxviii.  18  ; 
John  xvii.  2;  and  that  they  believed  in  Ilim  accord- 
ing to  his  command  from  God  the  Father,  John  iii. 
15,  IG,  3(5:  vi.  40;  xi.  25,  2fi.  The  same  is  also 
very  manifest  from  the  convocation  of  all  the  bish- 
ops by  the  Emperor  Constantinc  the  Great,  for  the 
purpose  of  convicting  and  condemning,  from  the 
sacred  Scriptures,  Arius  and  his  followers,  who 
denied  the  divinity  of  the  Lord  the  Savior,  born 
of  the  virgin  Mary.  This,  indeed,  was  done ;  but 
they,  in  order  to  avoid  a  wolf,  fell  upon  a  lion ;  or, 
as  it  is  said  in  the  proverb,  JVrshiiis;  to  avoid  Cha- 
rybdis,  he  fell  upon  Sciflla  ;  by  feigning  a  Son  of 
God  from  eternity,  who  descended  and  assumed 
the  Human,  believing  that  thus  they  should  vindi- 
cate and  restore  divinity  to  the  Lord  ;  not  knowing 
that  God  Himself,  tiie  Creator  of  the  universe, 
descended,  that  He  might  become  Redeemer,  and 
thus  Creator  anew,  according  to  these  manifest 
declarations  in  the  Old  Testament :  Isaiah  xxv.  9 ; 
xl.  3,  5,  10,  11;  xliii.  24:  xliv.  G,  24;  xlvii.  4; 
xlviii.  17;  xlix.  7,  2G;  Ix,  IG;  Ixiii.  IG;  Jer.  1.  34; 
Hos.  xiii.  4  ;  Psalm  xix.  15 ;  to  these  add  John  ix. 
15.  —  T.  C.  R.  G36,  m7. 

434.  That  no  faith  imputative  of  the  merit  of 
Christ  was  meant  in  the  Word,  is  clearly  manifest 
from  this,  that  that  faith  was  not  known  in  the 
church  before  the  Nicene  synod  introduced  three 
divine  persons  from  eternity ;  and  when  tliis  faith 
was  introduced,  and  liad  pervaded  the  whole  Chris- 
tian world,  all  other  faith  was  rejected  into  dark- 
ness. —  T.  a  R.  G39. 

Imputation  of  the   Merits  and  Righteonsness 
of  Christ  impossible. 

435.  That  it  may  be  known  that  the  imputation 
of  the  merit  and  righteousness  of  Jesus  Christ  is 
impossible,  it  is  necessary  to  know  what  his  merit 
and  righteousness  are.  The  merit  of  our  Lord  the 
Savior  is  redemption,  and  what  this  was  may  be 
seen  above.  It  is  there  described  to  have  been  a 
subjugation  of  the  hells,  the  establishment  of  order 
in  the  heavens,  and  afterwards  tJie  institution  of  a 
church ;  and  thus  that  redemption  was  a  work 
purely  divine.  It  was  also  shown  there,  that  by 
redemption  the  Lord  took  to  Himself  the  power  of 
regenerating  and  saving  the  men  who  believe  in 
Him  and  do  his  commandments,  and  that  without 
tliat  redemption  no  flesh  could  have  been  saved. 
Since,  now,  redemption  was  a  work  purely  divine, 
and  of  the  Lord  alone,  and  that  is  his  merit,  it  fol- 
lows tliat  this  cannot  be  applied,  ascribed,  and 
imputed  to  any  man,  any  more  than  the  creation 
and  preservation  of  the  universe.  —  T.  C.  R.  G40. 

43G.  Since,  therefore,  the  merit  and  righteous- 
ness of  the  Lord  are  purely  divine,  and  since  things 
purely  divine  are  such  that,  if  they  were  applied 
and  ascribed,  man  would  die  in  an  instant,  and, 
like  a  firebrand  thrown  into  the  naked  sun,  would 
be  so  consumed  that  scarcely  any  spark  would 
remain  of  him  ;  therefore  the  Lord  with  his  Divine 
approaches  to  angels  and  to  men  by  light  tempered 
and  moderated  according  to  the  faculty  and  quality 
of  each,  thus  by  what  is  adequate  and  accommo- 
dated ,  in  like  manner  He  approaches  by  heat.  In 
the  spiritual  world  there  is  a  sun,  in  the  midst  of 
which  is  the  Lord ;  from  that  sun  He  flows  in  by 


light  and  heat  into  the  whole  spiritual  world,  and 
into  all  who  are  there  ;  all  the  jiglit  and  all  the 
heat  there  are  thence.  The  Lord  from  that  sun 
flows  in  with  the  same  light  and  tlie  same  heat  also 
into  the  souls  and  minds  of  men ;  that  heat  in  its 
essence  is  his  divine  love,  and  that  light  in  its 
essence  is  his  divine  wisdom;  this  light  and  that 
heat  the  Lord  adapts  to  the  faculty  and  quality  of 
the  recipient  angnl  and  man,  wiiich  is  done  by 
means  of  spiritual  auras  or  atmospheres  which  con- 
vey and  transfer  them :  the  Divine  itself,  immedi- 
ately encompassing  the  Lord,  makes  that  sun. 
This  sun  is  distant  from  the  anirels,  as  tlie  sun  of 
the  natural  world  is  from  men,  in  order  that  it  may 
not  touch  them  with  its  naked  rays,  and  thus  imme- 
diately ;  for  tiius  thoy  would  be  consumed  like  a 
firebrand  thrown  into  the  naked  sun,  as  was  said. 
Hence  it  may  bo  evident,  that  the  merit  and  right- 
eousness of  the  Lord,  because  they  are  purely 
divine,  cannot  possibly  be  introduced  by  imputa- 
tion into  any  angel  or  man  ;  yea,  if  any  drop  of  it, 
without  being  thus  moderated,  as  was  said,  should 
touch  them,  they  would  instantly  be  tortured  like 
those  laboring  with  death,  struggling  with  their 
fent,  staring  with  their  eyes,  and  they  would  expire. 
This  was  made  known  in  the  Israelitish  church  by 
this,  that  no  one  could  see  God  and  live.  The  sun 
of  the  spiritual  world,  such  as  it  is  since  Jehovah 
God  assumed  the  liuman,  and  added  to  it  redemp- 
tion and  new  rigliteousness,  is  also  described  by 
these  words  in  Isaiah  :  "  The  light  of  the  sun  shall 
be  sevenfold,  as  tlie  light  of  seven  days,  in  the 
day  when  Jehovah  sliall  bind  up  the  breach  of  his 
people,"  XXX.  20 ;  in  which  chapter,  from  the  begin- 
ning to  the  end,  the  coming  of  the  Lord  is  treated 
of.  It  is  also  described,  what  the  case  would  be 
if  the  Lord  should  descend  and  approach  to  any 
wicked  man,  by  these  words  in  the  Revelation: 
"  They  hid  themselves  in  the  caves  and  in  the 
rocks  of  the  mountains,  and  said  to  the  mountains 
and  to  the  rocks,  Hide  us  from  the  face  of  Him 
that  sitteth  upon  the  throne,  and  from  the  anger  of 
the  Lamb,"  vi.  15  ;  it  is  said,  the  anger  of  the  Lamb, 
because  the  terror  and  torment  appear  so  to  them, 
when  the  Lord  approaches.  TJiis  again  may  be 
evidently  concluded  from  this,  that  if  any  Avicked 
person  is  introduced  into  heaven,  where  charity 
and  faith  in  the  Lord  reign,  his  eyes  are  seized 
with  darkness,  his  mind  with  dizziness  and  insan- 
ity, his  body  with  pain  and  torment,  and  he  be- 
comes as  it  were  lifeless.  What  then,  if  the  Lord 
Himself  with  his  divine  merit,  which  is  redemption, 
and  with  his  divine  righteousness,  should  enter 
man?  The  apostle  John  himself  could  not  sus- 
tain the  presence  of  the  Lord:  for  it  is  read,  that 
"  when  he  saw  the  Son  of  Man  in  the  midst  of  the 
seven  candlesticks,  he  fell  at  his  feet  as  dead," 
Rev.  i.  17.— T.  C.  i?.  G41. 

437.  It  is  said  in  the  decrees  of  the  councils, 
and  in  the  articles  of  the  confessions  to  which  the 
Reformed  swear,  that  God,  by  the  merit  of  Christ 
being  infused,  justifies  the  wicked  ;  when  yet  the 
good  of  any  angel  cannot  even  be  communicated, 
still  less  conjoined,  to  a  wicked  man,  without  be- 
ing rejected  and  rebounding,  like  an  elastic  ball 
thrown  against  the  wall.  —  T.  C.  R.  G42. 

True  Doctrine  of  Imputation. 

438.  Since  the  fulfilling  of  the  law,  and  the  pas- 
sion of  the  cross,  have  heretofiire  been  understood 
by  many,  in  no  other  sense,  than  that  the  Lord 
did,  by  these  two  things,  make  satisfaction  for  the 
human  race,  and  remove  from  them  foreseen  or 
appointed  damnation  ;  from  the  connection,  and  at 


110 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


the  same  time  from  the  principle,  that  man  ia  saved 
by  the  mere  belief  that  it  is  so,  has  followed  the 
dogma,  concernirifT  the  iin])iitation  of  the  Lord's 
merit,  by  takinj^  those  two  thintrs  wliich  were  of 
the  Lord's  merit,  for  satisfaction.  Bnt  this  falls  to 
the  fjronnd,  from  what  was  said  concernino;  the 
fnlfillinfT  of  the  Law  by  tiie  Lord,  and  his  passion 
of  the  cross ;  and  at  the  same  time  it  may  be  seen, 
that  iinputition  of  merit  is  an  expression  without 
meaninjr,  unless  by  it  be  understood  the  remission 
of  sins  after  repentance  ;  for  nothing  of  the  Lord 
can  be  imputed  to  man;  but  salvation  may  be 
awarded  by  the  Lord,  after  man  has  repented,  that 
is,  after  he  has  seen  and  acknowledged  his  sins, 
and  then  desists  from  them,  and  this  from  the 
Lord.  Then  salvation  is  awarded  to  him,  in  such 
a  way,  that  man  is  not  saved  by  liis  own  merit  and 
his  own  justice,  but  by  the  Lord,  who  alone  fought 
and  con(iuercd  the  hells,  and  who  afterwards  also 
alone  fights  for  man,  and  conquers  the  hells  for 
him.  These  things  are  the  merit  and  righteous- 
ness of  the  Lord  ;  and  these  can  never  be  imputed 
to  man  ;  for  should  they  be  imputed,  the  merit  and 
righteousness  of  the  Lord  would  be  appropriated 
to  man  as  his,  and  this  never  is  and  never  can  be 
done.  If  imputation  were  possible,  any  impeni- 
tent and  impious  man  might  impute  to  himself  the 
merit  of  the  Lord,  and  think  himself  justified  by 
it ;  which  nevertheless  would  be  to  defile  what  is 
holy  with  what  is  profane,  and  to  profane  the  name 
of  the  Lord ;  for  it  would  bo  to  keep  the  thought 
in  the  Lord,  and  the  will  in  hell,  when  yet  the  will 
is  the  all  of  man.  There  is  a  faith  which  is  of 
God,  and  a  faith  which  is  of  man.  Those  have  the 
faith  which  is  of  God,  who  repent;  but  those  have 
the  faith  which  is  of  man,  who  do  not  repent,  and 
still  think  of  imputation.  —  L.  18. 

439.  To  every  one  after  death  is  imputed  the 
Evil  in  which  he  is,  and  in  like  manner  the  Good. 
In  order  to  illustrate  this  with  some  degree  of  evi- 
dence, it  shall  be  considered  under  the  following 
distinctions:  L  That  every  one  has  a  proper  life 
of  his  own.  2.  That  the  life  of  every  one  remains 
with  him  after  death.  3.  That  to  the  evil  person 
is  then  imputed  the  evil  of  his  life,  and  that  to  the 
good  person  is  imputed  the  good  of  his  life.  First, 
Thai  everi/  one  has  a  proper  life  of  his  own,  conse- 
quently alife  distinct  from  that  of  another,  is  well 
known  :  for  there  is  a  perpetual  variety,  and  no 
two  things  are  alike ;  hence  it  is  that  every  one 
has  a  property  that  is  peculiarly  his  own :  this 
manifestly  appears  from  the  faces  of  men,  there 
not  being  one  face  exactly  alike  another,  nor  ever 
can  be  to  eternity,  because  there  do  not  exist  two 
minds  alike,  and  the  face  is  from  the  mind,  for  it 
is,  as  usuiiUy  denominated,  the  type  or  index  of  the 
mind,  and  tlie  mind  derives  its  origin  and  form  from 
the  life.  Unless  a  man  had  a  proper  life  of  his 
own,  as  he  has  a  mind  and  face  of  his  own,  he 
could  not  enjoy  any  life  after  death  distinct  from 
that  of  another;  nay,  heaven  could  not  exist,  for 
this  consists  of  a  perpetual  variety  arising  from 
the  distinct  life  of  each  individual ;  its  form  solely 
proceeds  from  tlie  variety  of  souls  and  minds  dis- 
posed into  such  an  order,  as  to  constitute  one 
whole ;  and  they  constitute  one  from  tJiat  One, 
whose  life  is  in  the  whole  and  in  every  particular 
there,  as  the  soul  is  in  man  :  unless  this  were  the 
case,  heaven  would  be  dispersed,  because  its  form 
would  be  dissolved.  The  One  from  whom  the  life 
of  all  and  every  one  proceeds,  and  from  whom  that 
form  coheres  together,  is  the  Lord.  Secondltf, 
That  the  life  of  evenf  one  rcmaineth  with  him  ajler 
death,  is  known  in  the  church  from  the  Word,  and 


particularly  from  the  following  passages:  "The 
Son  of  Man  shall  come,  and  then  he  shall  render 
unto  every  one  according  to  his  deeds,"  Matt. 
xvi.  27.  "  I  saw  the  books  opened,  and  all  were 
judged  according  to  their  works,"  Apoc.  xxi.  12,  13. 
"In  the  day  of  judgment  God  will  render  unto 
every  one  according  to  his  works,"  Romans  ii.  G. 
2  Corinth,  v.  10.  The  works,  according  to  which 
it  shall  be  rendered  unto  every  one,  are  the  life, 
for  the  life  effects  them,  and  they  are  according  to 
the  life.  Forasmuch  as  it  has  been  granted  me 
for  many  years  past  to  be  in  consort  with  angels, 
and  to  converse  with  tiiose  who  have  departed  from 
the  world,  I  can  testify  as  a  matter  of  certainty, 
that  every  one  is  there  examined  as  to  the  quality 
of  his  past  life,  and  that  the  life  which  he  had  con- 
tracted in  the  world,  abides  with  him  to  eternity  :  I 
have  spoken  with  those,  who  lived  many  ages  ago, 
whose  life  I  was  acquainted  with  from  history,  and 
I  found  them  to  be  similar  in  quality  to  the  de- 
scription given  of  them :  I  have  also  heard  from  the 
angels,  that  no  one's  life  can  be  changed  after 
death,  because  it  is  organized  according  to  his  love 
and  faith,  and  hence  according  to  his  works ;  and 
that  if  the  life  were  changed,  the  organization 
would  be  destroyed,  which  never  can  be  done : 
they  further  added,  that  a  change  of  organization 
can  only  take  place  in  the  material  body,  and  by 
no  means  in  the  spiritual  body,  after  the  former  is 
rejected.  Thirdhj,  That  to  the  evil  person  is  then 
imputed  the  evil  of  his  life,  and  that  to  the  good  per- 
son is  imputed  the  good  thereof.  The  imputation 
of  evil,  after  death,  does  not  consist  in  accusation, 
blame,  censure,  or  in  passing  judgment,  as  in  the 
world ;  but  the  evil  itself  effects  this :  for  the 
wicked,  of  their  own  accord,  separate  themselves 
from  the  good,  because  they  cannot  be  together; 
the  delights  of  the  love  of  evil  are  in  aversion  to 
the  delights  of  the  love  of  good,  and  delights 
exhale  from  every  one,  as  odors  from  every  vege- 
table on  earth  ;  for  they  are  no  longer  absorbed 
and  concealed  by  the  material  body,  as  before,  but 
have  a  free  efflux  into  the  spiritual  atmosphere 
from  their  loves ;  and  inasmuch  as  evil  is  there 
perceived  as  it  were  in  its  odor,  it  is  this  which 
accuses,  blames,  finds  guilty,  and  judges ;  not 
before  any  particular  judge,  but  before  every  one 
who  is  in  good  ;  and  this  is  what  is  meant  by  impu- 
tation. The  imputation  of  good  is  effected  in  the 
same  manner,  and  takes  place  with  those,  who  in 
the  world  had  acknowledged,  that  every  good  in 
them  was  and  is  from  the  Lord,  and  nothing  there- 
of from  themselves ;  these,  after  preparation,  are 
let  into  the  interior  delights  of  their  own  good,  and 
then  a  way  is  opened  for  them  towards  a  society  in 
heaven,  whose  delisihts  are  homogeneous :  this  is 
done  by  the  Lord.  — Z).  /.  110. 

440.  I  have  met  with  several  in  the  spiritual 
world,  who  had  lived  like  other  people  in  the  nat- 
ural world,  with  respect  to  ornaments  of  dros.=?, 
delicacies  of  food,  making  interest  of  money  by 
trade  and  merchandise,  frequenting  playhouses, 
indulging  in  jocose  conversation  on  love  affairs, 
with  other  things  of  a  similar  nature ;  and  yet  the 
angels  charged  such  things  as  evils  of  sin  in  some, 
and  not  as  evils  in  others,  declaring  the  latter  inno- 
cent, and  the  former  guilty :  on  being  asked  the 
reason  of  such  distinction,  when  both  had  indulged 
in  like  practices,  they  replied,  that  they  consider 
all  according  to  their  purpose,  intention,  and  end, 
and  distinguish  them  accordingly ;  and  therefore 
that  they  excuse  and  condemn  those  whom  the  end 
excuses  or  condemns,  inasmuch  as  good  is  the  end 
that  influences  all  who  arc  in  heaven,  and  evil  is 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


Ill 


the  end  that  influences  till  who  are  in  hell.  From 
what  has  been  said  it  now  plainly  appears,  to 
whom  sin  is  imputed,  and  to  whom  it  is  not  imput- 
ed—A  J.  113. 


PART  n. 
CHURCHES. 

There  have  been,  on  Earth,  four  Churches  iu 
general. 

441.  That  on  this  earth,  since  its  creation,  there 
have  been  four  churches,  in  general,  one  of  which  has 
succeeded  another,  may  be  evident  from  the  Word, 
both  historical  and  prophetical  ;  especially  in 
Daniel,  where  those  four  churches  are  described 
by  the  statue  of  Nebuchadnezzar  seen  in  a  dream, 
Dan.  ii.,  and  afterwards  by  the  four  beasts  coming 
up  out  of  the  sea,  vii.  The  first  church,  whicli  is 
to  be  called  the  most  ancient,  existed  before  the 
flood,  the  consummation  or  end  of  which  is  de- 
scribed by  the  flood.  Another  church,  which  is  to 
be  called  the  ancient,  was  in  Asia,  and  partly  in 
Africa,  which  was  consummated  and  destroyed  by 
idolatries.  The  third  church  was  the  Israclitish, 
begun  at  the  promulgation  of  the  decalogue  upon 
Mount  Sinai,  and  continued  by  the  Word  written 
by  Moses  and  the  prophets,  and  consummated  or 
ended  by  the  profanation  of  the  Word  ;  the  ful- 
ness of  which  was  at  the  time  when  the  Lord  came 
into  tlie  world  ;  wherefore,  Hiui  who  was  the  Word 
they  crucified.  The  fourth  church  is  the  Ciiristian, 
instituted  by  the  Lord,  througii  the  evangelists  and 
the  apostles.  Of  this  there  have  been  two  epochs  ; 
one  from  the  time  of  the  Lord  to  the  council  of 
Nice,  and  the  other  from  tiiat  council  to  the  present 
day.  But  tiiis,  in  its  progress,  has  been  divided 
into  three  parts,  the  Greek,  the  Roman  Catholic, 
and  the  Reformed  ;  but  still  all  these  are  called 
Christian.  Besides,  within  each  general  church, 
there  have  been  several  particular  ones,  which, 
although  they  have  receded,  have  still  retained  the 
name  from  the  general  one,  as  the  heresies  in  the 
Christian.  —  T.  C.  R.  7liO. 

Order  required  that  these   four  Churches 
should  have  existed. 

442.  That  four  churches,  since  the  creation  of  the 
world,  should  have  existed  on  this  eartii,  is  accord- 
ing to  divine  order,  which  is,  that  there  should  be  a 
beginning,  and  an  end  of  it,  before  a  new  begin- 
ning arises.  Thence  it  is,  that  every  day  begins 
from  morning,  and  advances,  and  ends  in  night, 
and  after  this  it  begins  anew  ;  and  also  that  every 
year  begins  from  spring,  and  proceeds  through  sum- 
mer to  autumn,  and  ends  in  winter,  and  after  this 
it  begins  again.  It  is  that  these  things  may  take 
place,  that  the  sun  rises  in  the  east,  and  thence 
proceeds  through  the  south  to  the  west,  and  sets  in 
the  north,  whence  it  rises  again.  It  is  similar  with 
churches :  the  first  of  them,  whicli  was  the  most 
ancient,  was  as  the  morning,  the  spring  and  the 
east :  the  second,  or  the  ancient,  as  the  day,  the 
summer  and  the  soutli ;  the  third,  as  the  evening, 
the  autumn  and  the  west ;  and  the  fourth,  as  the 
night,  the  winter  and  the  north.  F'rom  these  pro- 
gressions according  to  order,  the  wise  ancients 
concluded  the  four  ages  of  the  world  ;  the  first  of 
which  they  called  golden,  the  second  silver,  the 
third  copper,  and  the  fourth  iron ;  with  which 
metals  also  the  churches  themselves  were  rep- 
resented in  the  image  seen  by  Nebuchadnez- 
zar. Besides,  the  church  appears  before  the  Lord 
OS   one   man;   and  this  greatest  man   must  pass 


through  his  several  ages,  like  un  individual  man ; 
namely,  from  infancy  to  youth,  and  through  this  to 
manhood,  and  at  length  to  old  age,  and  then,  when 
he  dies,  he  will  rise  again.  Tlie  Lord  says,  '*  Un- 
less a  grain  of  wheat,  falling  into  the  ground,  die, 
it  remaineth  ;  but  if  it  die,  it  beareth  much  fruit," 
John  xii.  24.  —  T.  C.  R.  762. 

Genera]   Character  of  these  four  Churches. 

44.3.  In  the  most  ancient  times  men  were  in- 
formed concerning  heavenly  things,  or  those  which 
relate  to  eternal  life,  by  immediate  intercourse  with 
the  angels  of  heaven  ;  for  heaven  then  acted  as 
one  with  the  man  of  the  church,  inasmuch  as  it 
flowed  in  through  the  internal  man  into  their  ex- 
ternal, whence  they  had  not  only  illustration  and 
perception,  but  also  discourse  with  the  angels: 
this  time  was  called  the  golden  age,  from  the  cir- 
cumstance that  men  were  then  in  the  good  of  love 
to  the  Lord,  for  gold  signifies  that  good ;  those 
things  are  also  described  by  paradise  in  the 
Word.  Afterwards  information  concerning  heav- 
enly things,  and  concerning  those  which  relate  to 
eternal  life,  was  effected  by  such  things  as  are 
called  correspondences  and  representations,  the 
science  of  which  was  derived  from  the  most  an- 
cient [men]  who  had  immediate  intercourse  with 
the  angels  of  heaven.  Into  those  [correspondences 
and  representations]  at  that  time  heaven  flowed  in 
with  men,  and  illustrated  ;  for  correspondences  and 
representations  arc  the  external  forms  of  heavenly 
things  ;  and  in  proportion  as  men  at  that  time  were 
in  the  good  of  love  and  charity,  in  the  same  pro- 
portion they  were  illustrated  ;  for  all  divine  influx 
out  of  heaven  is  into  the  good  witli  man,  and  by 
good  into  truths  ;  and  whereas  the  man  of  the 
church  at  that  time  was  in  spiritual  good,  wiiicli  good 
in  its  essence  is  trutii,  therefore  those  times  were 
called  the  silver  age,  for  silver  signifies  such  good. 
But  when  the  science  of  correspondences  and  of 
representations  was  turned  into  magic,  that  church 
perished,  and  a  third  succeeded,  in  which  indeed 
all  worship  was  eflected  almost  by  similar  things, 
but  still  it  was  unknown  what  they  signified  :  this 
church  was  instituted  with  the  Israelitish  and 
Judaic  nation.  But  whereas  infarmation  concern- 
ing heavenly  things,  or  concerning  those  things 
which  relate  to  eternal  life,  could  not  be  eflected 
with  the  man  of  that  church  by  influx  into  their 
interiors,  and  thus  by  illustration,  therefore  angels 
from  heaven  spake  by  a  living  voice  with  some  of 
them,  and  instructed  them  concerning  external 
things,  and  little  concerning  internal  things,  be- 
cause tiie  latter  they  could  not  comprehend :  they 
who  were  in  natural  good  received  those  things 
holily,  whence  those  times  were  called  brazen,  for 
brass  signifies  such  good.  But  when  not  even 
natural  good  remained  with  the  man  of  the  church, 
the  Lord  came  into  the  world,  and  rc'duced  all 
things  in  the  heavens  and  in  the  hells  into  order, 
to  the  end  that  man  may  receive  influx  from  Him 
out  of  heaven,  and  be  illustrated,  and  that  the  hells 
might  not  beany  hinderance,  and  let  in  tiiick  dark- 
ness ;  then  a  fourth  church  commenced,  which  is 
called  Christian.  In  this  church,  information  con- 
cerning heavenly  things,  or  concerning  the  things 
which  relate  to  eternal  life,  is  eflected  solely  by 
the  Word,  whereby  man  has  influx  and  illustra- 
tion, for  the  Word  was  written  both  by  mere  cor- 
respondences and  by  mere  repfesentaiives,  which 
signify  heavenly  things  ;  into  winch  heavenly  things 
the  angels  of  heaven  come,  when  man  roads  tlie 
Word :  hence  by  the  Word  is  effected  the  con- 
junction   of    heaven  witli  the  church,  or  of  the 


112 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


nngels  of  heaven  with  the  men  of  the  church,  but 
only  with  those  there  who  are  in  the  good  of  love 
and  of  charity.  But  whereas  the  man  of  this 
church  has  extinguished  also  this  good,  therefore 
neitlier  can  he  be  informed  by  any  influx  and  by 
illustration  thence,  only  concerning  some  truths, 
which  yet  do  not  cohere  with  good.  Hence  these 
times  are  what  are  called  iron,  for  iron  denotes 
truth  in  the  ultimate  of  order  ;  but  when  truth  is 
of  such  a  quality,  then  it  is  such  as  is  described  in 
Daniel  :  "  Thou  sawest  iron  mixed  with  the  clay 
of  mud ;  they  shall  mix  themselves  together  by  the 
seed  of  man,  but  they  shall  not  cohere  the  one 
with  the  other,  as  iron  is  not  mixed  together  with 
clay,"  ii.  43.  From  this  it  may  be  manifest  in 
what  manner  revelations  have  succeeded  from  the 
most  ancient  ages  to  the  present ;  and  that  at  this 
day  revelation  is  only  given  by  the  Word ;  but 
genuine  revelation  with  those,  who  are  in  the 
love  of  truth  for  the  sake  of  truth,  and  not  with 
those  who  are  in  the  love  of  truth  for  the  sake  of 
honors  and  gains,  as  ends.  For  if  you  arc  willing 
to  believe  it,  the  Lord  is  the  Word  itself,  since  the 
Word  is  divine  truth,  and  divine  truth  is  the  Lord 
in  heaven,  because  from  the  Lord ;  wherefore  they 
who  love  divine  truth  for  the  sake  of  divine  truth, 
love  the  Lord ;  and  with  those  who  love  the  Lord, 
heaven  flows  in  and  illustrates ;  whereas  they,  who 
love  divine  truth  for  the  sake  of  honors  and  gains 
as  ends,  avert  themselves  from  the  Lord  to  them- 
selves and  to  the  world,  wherefore  with  them  influx 
and  illustration  cannot  be  given  ;  these  also,  since 
in  the  sense  of  the  letter  they  keep  tlie  mind  fixed 
in  themselves,  and  in  their  own  fame  and  glory, 
apply  that  sense  to  such  things  as  favor  their  own 
loves.  —A.  a  10,355. 

N^ecessity  for  a  Church  always. 
444.  The  church  is  like  the  heart,  which  so  long 
as  it  lives  imparts  vitality  to  the  neighboring  vis- 
cera and  members ;  but  as  soon  as  it  dies,  each 
and  every  part  of  the  body  dies  with  it ;  for  the 
whole  race  of  mankind,  even  those  who  are  out  of 
the  church,  derive  life  from  the  church  of  the  Lord 
on  earth.  The  reason  of  this  is  at  the  present  day 
utterly  unknown ;  but  that  some  idea  may  be 
formed  of  it,  we  may  observe,  tliat  the  whole  hu- 
man race  resembles  the  natural  body  with  its  sev- 
eral parts,  in  which  tlie  church  acts  as  the  heart; 
and  unless  there  were  a  church,  with  which,  as 
with  a  heart,  the  Lord  might.  b(^  united  through 
heaven  and  the  world  of  spirits,  disjunction  would 
ensue,  and  in  consequence  of  this  sep  iration  from 
the  Lord  man  would  instantly  perish.  Hence, 
since  the  first  creation  of  man  a  cliurch  has  always 
existed ;  for  even  when  about  to  perish,  it  still  re- 
mained with  some.  And  this  also  was  the  cause 
of  the  Lord's  advent  into  the  world  ;  for  unless  out 
of  his  divine  mercy  He  had  come,  all  men  on  the 
face  of  the  earth  must  have  ceased  to  exist,  the 
church  being  then  at  its  lowest  ebb,  so  that  scarcely 
any  good  and  truth  remained.  The  reason  why 
man  cannot  possibly  live,  unless  he  have  conjunc- 
tion with  the  Lord  through  heaven  and  the  world 
of  spirits,  is,  because  regarded  in  himself  he  is  far 
viler  than  the  brutes,  and  if  left  to  himself  would 
rush  headlong  to  his  own  destruction  and  that  of 
all  others,  since  he  desires  nothing  but  the  ruin  of 
them  and  himself.  Order  requires  on?  man  to  love 
another  as  himself,  but  now  each  loves  himself 
more  tlian  he  does  others,  and  consequently  hates 
all  others  in  comparison  with  himself.  It  is,  how- 
ever, otherwise  with  the  brute  animals,  their  order 
being  that  in  which  they  live  ;   and   hence   they 


live  altogether  according  to  their  order,  but  man 
entirely  in  opposition  to  his  order.  Unless,  there- 
fore, the  Lord  had  compassion  on  him,  and  con- 
joined him  to  Himself  by  the  ministry  of  angels, 
he  would  never  be  able  to  live  a  single  moment 
Of  this  man  is  ignorant.  —  A.  C.  G37. 

445.  The  earth  begins  to  cease  to  be  inhabited 
when  there  is  no  longer  any  church  ;  for  when  this 
occurs  there  is  no  longer  any  communication  ex- 
isting between  man  and  heaven,  on  the  cessation 
of  which  every  inhabitant  perishes.  — A.  C.  931. 

446.  As  the  case  is  with  the  man  of  the  church 
in  particular,  so  also  it  is  with  the  church  in  gen- 
eral, that  is,  with  all  who  constitute  the  church  of 
the  Lord :  the  reason  is,  because  the  universal 
church  before  the  Lord  is  as  a  man,  for  the  heaven 
of  the  Lord,  with  which  the  church  acts  in  unity, 
is  before  Him  as  one  man,  as  may  be  manifest 
from  what  has  been  shown  concerning  heaven  as 
the  grand  man,  at  the  close  of  several  chapters  in 
Genesis  ;  in  consequence  of  this,  the  case  is  simi- 
lar with  the  man  of  the  church  in  particular,  for 
the  man  of  the  church  in  particular  is  a  heaven,  a 
church,  and  kingdom  of  the  Lord  in  the  least 
eftigy.  Moreover  the  case  with  the  church  is  as 
with  man  himself,  in  that  there  are  two  fountains 
of  life  with  him,  namely,  the  Heart  and  the 
Lungs  :  it  is  known,  that  the  first  [principle]  of  his 
life  is  tlie  heart,  and  the  second  [principle]  of  his 
life  is  the  lungs,  and  from  these  two  fountains  all 
and  single  things  which  are  in  man  live.  The 
heart  of  the  grand  man,  that  is,  of  heaven  and  the 
church,  is  constituted  by  those  who  are  in  love  to 
the  Lord,  and  in  love  towards  the  neighbor,  thus  • 
abstractedly  from  persons  is  constituted  by  the 
love  of  the  Lord  and  the  love  of  the  neighbor ;  but 
the  lungs  in  the  grand  man,  or  in  heaven  and  the 
church,  are  constituted  by  those  who  from  the  Lord 
are  in  charity  towards  the  neighbor,  and  thence  in 
faith,  thus  abstractedly  from  persons  are  constituted 
by  charity  and  faith  from  the  Lord  :  but  the  rest  of 
the  viscera  and  members  in  that  grand  man  are 
constituted  by  those  who  are  in  external  goods  and 
truths,  thus  abstractedly  from  persons,  by  external 
goods  and  truths,  whereby  internal  truths  and 
goods  may  be  introduced.  As  now  the  heart  first 
flows  in  into  the  lungs,  and  into  the  viscera  and 
members  of  the  body,  so  likewise  the  Lord  through 
the  good  of  love  into  internal  truths,  and  through 
these  into  external  truths  and  goods.  From  these 
things  it  may  be  seen,  that  there  altogether  ought 
to  be  a  church  in  the  earth,  and  that  without  it 
the  human  race  would  perish,  for  it  would  be  as 
man  when  he  dies,  when  the  limgs  and  heart  cease 
to  be  moved  ;  for  which  reason  it  is  also  provided 
of  the  Lord,  that  there  should  always  be  a  church 
in  the  earths,  where  the  Lord  is  revealed  by  the 
divine  truth  which  is  from  Him,  which  divine  truth 
in  our  earth  is  the  Word.  That  this  is  the  case,  is 
believed  scarcely  by  any  one  at  this  day,  because 
it  is  not  believed  that  the  all  of  man's  life  is  through 
heaven  from  the  Lord ;  for  he  supposes  that  life  is 
in  himself,  and  that  it  can  subsist  without  connec- 
tion with  heaven,  that  is,  through  heaven  from  the 
Lord,  when  yet  this  opinion  is  most  false.  — A.  C. 
927G. 

Necessity  for  a  Church  on  Earth,  that  a  Church 
may  subsist  in  the  Heavens. 

447.  It  is  to  be  observed,  that  there  is  a  church 
in  the  heavens  as  well  as  on  earth,  for  Uiere  also 
is  the  Word ;  there  are  temples  also,  and  sermons 
delivered  in  them,  and  ministerial  and  priestly 
oflices  ;  for  all  angels  there  were  once  men,  and 


WRITINGS    OF    EMANUEL    SWEDEXBORG. 


113 


their  departure  out  of  tlic  world  was  only  a  con- 
tinuation of  their  life  ;  th<;refore,  they  are  also 
perfected  in  love  and  wisdom,  every  one  accordinjr 
to  the  detrrco  of  the  affection  of  truth  and  good 
which  he  took  with  him  out  of  tiie  world.  The 
church  anionir  them  is  liere  understood  by  the 
woman  clothed  with  the  sun,  who  had  upon  her 
head  a  crown  of  twelve  stars  ;  but  as  the  church 
in  the  heavens  cannot  subsist,  except  there  be  also 
a  church  on  earth,  which  is  in  concordant  love  and 
wisdom,  and  as  this  was  about  to  be,  therefore  the 
moon  was  seen  under  the  feet  of  the  woman,  which 
here  specifically  signifies  faith,  such  as  it  is  at  this 
day,  in  which  there  is  no  conjunction.  The  rea- 
son why  a  church  caimot  subsist  in  the  heavens 
unless  there  is  a  church  on  earth  in  conjunction 
with  it,  is  because  heaven  where  angels  are,  and 
the  church  where  men  are,  act  as  one,  like  the 
internal  and  external  in  man ;  and  the  internal  in 
man  cannot  subsist  in  its  state,  unless  an  external 
be  conjoined  with  it;  for  an  internal  without  an 
external  is  like  a  house  without  a  foundation,  or 
like  seed  upon  the  ground  and  not  in  the  ground, 
thus  like  any  thing  without  a  root ;  in  a  word,  like 
a  cause  without  an  effect  in  which  it  may  exist. 
From  wliat  has  been  said,  it  may  be  seen  how  ab- 
solutely necessary  it  is  that  there  should  be  a 
church  somewhere  in  the  world,  where  the  Word 
is,  and  where  the  Lord  is  known  thereby.  — A.  R. 
533. 

When  any   Church  is  near  its  End,  a  new 
Church  is  always  raised  up. 

448.  When  the  end  of  the  church  is  at  hand,  it 
is  then  provided  by  the  Lord  that  a  new  church 
should  succeed,  because  without  a  church  in  ■which 
the  Word  is,  and  in  which  the  Lord  is  known, 
the  world  cannot  possibly  subsist;  for  without  the 
Word,  and  thence  the  knowledge  and  acknowl- 
edgment of  the  Lord,  heaven  cannot  be  conjoined 
to  the  human  race,  nor,  consequently,  can  the  di- 
vine truth  proceeding  from  the  Lord  flow  in  witli 
new  life ;  and  without  conjunction  with  heaven, 
and  thereby  with  the  Lord,  man  would  not  be 
man,  but  a  beast ;  hence  it  is,  that  a  new  church 
is  always  provided  by  the  Lord,  when  the  old 
church  comes  to  its  end.  —  A.  E.  665. 

449.  As  often  as  any  church  is  consummated, 
that  is,  becomes  no  church,  because  there  is  no 
longer  any  charity,  then,  by  the  providence  of  the 
Lord,  a  new  church  is  always  raised  up  ;  as  when 
the  Most  Ancient  Church  perished,  which  was 
called  Man,  then  a  new  one  was  created  of  the 
Lord,  wjiich  was  called  Noah,  and  which  was  the 
Ancient  Church  which  was  afler  the  flood  ;  and 
when  this  degenerated  and  became  no  church,  the 
representative  Jewish  and  Israelitish  Church  was 
instituted  ;  and  when  this  became  altogether  ex- 
tinct, then  the  Lord  came  into  the  world,  and  es- 
tablished a  New  Church ;  and  this  to  the  end  that 
there  might  be  a  conjunction  of  heaven  with  the 
human  race,  by  the  church  :  this,  also,  is  what  is 
signified  by  "  In  thy  seed  shall  all  the  nations  of 
tlie  earth  be  blessed."  —  A.  C.  2853. 

The  Krst  or  Most  Ancient  Church. 

450.  This  church,  above  all  churches  in  the  uni- 
versal globe,  was  from  the  Divine,  for  it  was  in  the 
good  of  love  to  the  Lord.  Their  voluntary  and 
intellectual  made  one,  thus  one  mind;  wherefore 
they  had  a  perception  of  truth  from  good,  for  the 
Lord  flowed  in,  tlirough  an  internal  way,  into  the 
good  of  their  will,  and  through  this  into  the  good 
of  the  understanding,  or  truth.     Thence  it  is,  that 

^5 


that  church,  in  preferencn  to  tlie  others,  was  called 
[Adam^  or)  Man,  and  also  a  likr'ness  of  God. — A. 
a  4454. 

451.  The  Most  Ancient  Church  enjoyed  imme- 
diate revelation,  in  consequence  of  their  consocia- 
tion with  spirits  and  angels,  and  also  by  means  of 
visions  and  dreams  from  tlie  Lord  ;  by  virtue  of 
these,  it  was  given  them  to  know,  in  a  general 
way,  what  was  good  and  true,  and  wlien  they  had 
attained  this  kind  of  knowledge,  then  by  means 
of  perceptions  they  confirmed  those  general  ideas 
or  principles  by  innumerable  others,  which  were 
the  particular  or  individual  parts  of  the  general 
ideas  to  which  they  had  relation.  Thus  certain 
common  principles  were  every  day  confirmed ;  for 
whatever  was  not  in  agreement  with  tliem  they 
perceived  was  not  true,  and  every  thing  accordant 
with  them  they  recognized  to  be  true.  Such,  also, 
is  the  state  with  the  celestial  angels.  In  the  Most 
Ancient  Church  these  general  principles  .were  ce- 
lestial and  eternal  truths  ;  as,  that  the  Lord  rules 
the  universe,  that  all  goodness  and  truth  are  from 
him,  that  all  life  is  from  him,  and  that  man's  pro 
prium  is  nothing  but  evil,  and  that  in  itself  it  is 
dead  ;  besides  others  of  a  similar  nature,  in  all  of 
which  they  received  a  perception  from  the  Lord, 
respecting  the  innumerable  truths,  tending  to  con- 
firm and  harmonize  with  them.  Love  with  them 
was  the  principal  of  faith,  and  by  means  of  love 
it  was  given  them  of  the  Lord  to  perceive  what- 
ever had  relation  to  faith,  in  consequence  of  which 
faith  with  them  was  love,  as  was  said  above.  —  A. 
a  597. 

452.  The  Word  in  the  Most  Ancient  Church, 
which  was  before  the  flood,  was  not  a  written 
Word,  but  revealed  to  every  one  who  was  of  the 
church,  for  they  were  celestial  men,  thus  in  the 
perception  of  good  and  truth  like  the  angels,  with 
whom,  also,  they  had  fellowship :  thus  they  had 
the  Word  inscribed  on  their  hearts.  —  A.  C.  2896. 

Perception  of  the  Most  Ancient  Church. 

453.  With  the  man  of  the  Most  Ancient  Church, 
there  was  ground  in  his  will,  in  which  the  Lord 
insenunated  goods ;  in  consequence  of  which  he 
was  enabled  to  know  and  perceive  what  was  true, 
or  by  virtue  of  love  to  obtain  faith ;  but  were  this 
the  case  now,  man  must  necessarily  perish  eter- 
nally, since  his  will  is  altogether  corrupt.  Hence 
it  may  be  seen  how  insemination  is  effected  into 
the  will  and  understanding  of  man.  The  ma;,  of 
the  Most  Ancient  Church  had  revelations,  by 
which  he  was  initiated  from  infancy  into  the  per- 
ception of  goods  and  truths,  and  as  these  were  in- 
seminated into  his  will,  he  had  a  perception  of 
innumerable  others  without  fresh  instruction  ;  so 
that  from  one  general  truth  or  j)rinciple,  he  be- 
came acquainted  with  particular  and  individual 
truths  from  the  Lord,  which  in  the  present  day 
must  be  fii-st  learned  to  be  known.  It  is  scarcely 
possible,  however,  now  to  acquire  a  thousandth 
part  of  the  knowledge  which  they  possessed  ;  for 
the  man  of  the  spiritual  church  knows  only  what 
he  learns,  retaining  what  he  thus  knows,  and  be- 
lieving it  to  be  true  ;  nay,  should  he  acquire  what 
is  false,  he  is  impressed  with  this  also,  as  with  tlie 
truth ;  and  since  he  has  no  other  perception  tlian 
that  it  is  so,  he  becomes  so  thoroughly  persuaded 
as  to  believe  it.  —  A.  C.  895. 

The    jllost  Ancient  performed  Holy  Worship 
in  Tents. 

454.  The  reason  why  the  term  tent  is  employed, 
in  the  Word,  to  represent  the  celestial  and  holy 


114 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIUITUAL 


thin<Ts  of  love,  is  because,  in  ancient  times,  they 
performed  the  sacred  rites  of  tlieir  worship  in 
their  tents.  When,  however,  they  befjan  to  pro- 
fane tents  by  nnlioly  worship,  tlie  tabernacle  was 
built,  and  afterwards  tiie  temple,  and  therefore 
tents  represented  all  that  was  subsequently  de- 
noted first  by  the  tabernacle,  and  afterwards  by 
the  temple.  A  holy  man  was  also  denominated  a 
tent,  a  tabernacle,  and  a  temple  of  the  Lord.  That 
a  tent,  tabernacle,  and  temple,  have  the  same  sig- 
nilication,  is  evident  from  what  is  written  in  Da- 
vid: "One  thing  have  I  desired  of  Jehovah,  that 
will  I  seek  after  ;  that*  I  may  dwell  in  the  lioiise 
of  J(>hovah  all  the  days  of  my  life,  to  behold  the 
beauty  of  Jehovah,  and  to  in(]uire  in  his  temple  ;  for 
in  the  time  of  trouble  he  shall  hide  me  in  his  tah- 
ernncle  ;  in  the  secret  of  his  tetU  shall  he  hide  me; 
he  shall  set  me  upon  a  rock.  And  now  shall  mine 
head  be  lifted  up  above  mine  enemies  round  about 
mo,  and  I  will  offer  in  his  tent  sacrifices  of  shout- 
ing," Psalm  xxvii.  4-().  In  the  supremo  sense  the 
Lord,  as  to  his  iiuman  essence,  is  a  tent,  a  taber- 
nacle, and  a  temple  ;  hence  every  celestial  man  is 
so  denominated,  and  hence,  also,  every  thing  celes- 
tial and  holy.  Now,  as  the  Most  Ancient  Church 
was  better  beloved  of  the  Lord  than  any  which 
succeeded,  and  as  men  at  that  time  lived  alone, 
or  each  with  his  own  family,  and  celebrated  holy 
worship  in  their  tents,  therefore  tents  were  ac- 
counted more  holy  than  the  temple,  which  was 
profaned.  In  remembrance  of  this  practice,  the 
feast  of  tabernacles  was  instituted,  at  the  period 
when  they  gathered  in  the  produce  of  the  earth, 
and  it  was  ordained  that  at  this  feast  they  should 
dwell  in  tabernacles,  like  the  people  of  the  Most 
Ancient  Church,  Lcvit.  xxiii.  39-44  ;  Deut.  xvi. 
13 ;  Hosea  xii.  9.  — .-?.  C.  414. 

Nature  of  the    WorsJiip  of  the    Most   Ancient 
t'hnrch. 

455.  The  man  of  the  Most  Ancient  Church 
offered  no  other  than  internal  worship,  similar  to 
that  prevailing  in  iieaven,  for  v/ith  them  heaven 
so  communicated  witii  man,  that  they  made  a  one. 
This  communication  was  the  perception  of  which 
so  much  has  been  said  above  ;  and  being  thus  an- 
gelic, they  were  also  internal  men,  perceiving,  in- 
deed, the  external  objects  relating  to  their  bodies 
and  the  world,  but  not  caring  for  them,  regarding 
all  the  objects  of  sense  as  [types  of]  something 
divine  and  celestial.  Thus,  for  example,  when 
looking  upon  any  high  mountain,  they  were  im- 
pressed with  no  idea  of  it  as  a  mountain,  but  with 
a  sense  of  its  height,  and  trom  this  they  had  a 
perception  of  heaven  and  the  Lord.  Hence  it 
came  to  pass,  that  the  Lord  was  said  to  dwell  on 
high,  and  He  Himself  was  called  the  Highest  and 
Most  Exalted,  and  the  worship  of  the  Lord  was 
subsequently  solemnized  on  mountains.  The  case 
was  similar  in  other  instances :  thus,  when  they 
recognized  the  presence  of  morning,  they  had  no 
idea  of  it  as  the  commencing  day,  but  as  the  ce- 
lestial morning,  the  day-dawn  in  the  mind ;  hence 
the  Lord  was  called  the  Morning,  the  East,  and 
the  Day-Spring.  In  like  manner,  when  they  be- 
held a  tree,  with  its  fruit  and  leaves,  they  did  not 
attend  to  them,  but  saw  in  tliem,  as  it  were,  man 
represented,  the  fruit  denoting  his  love  and  char- 
ity, and  the  leaves  his  faith  ;  hence,  also,  the  man 
of  the  church  was  not  only  compared  to  a  tree 
and  a  paradise,  and  the  things  in  man  to  fruit  and 
leaves,  but  they  wore  likewise  so  called.  Such 
are  they  who  are  in  celestial  and  angelic  ideas. 
Every  one  may  perceive  the  fact,  that  all  particu- 


lar impressions,  thus  all  those  doriveu  from  th*? 
objects  of  the  senses,  as  well  those  which  affect 
the  eye  as  those  which  impress  the  ear,  have  re- 
lation to  the  common  prevailing  ideas,  and  such 
a  relation  that  the  objects  are  not  at  all  attended 
to,  except  so  far  as  they  coincide  with  the  general 
idea.  Thus,  if  the  mind  be  joyful,  whatever  is 
heard  or  seen  appears  smiling  and  happy  ;  but  if 
it  be  affected  with  sorrow,  thi-n  wliatever  is  heard 
or  seen  appears  sad  and  painful.  So,  also,  it  is 
in  other  instances  ;  for  the  general  affection,  flow- 
ing into  particulars,  modifies  them  into  accord- 
ance with  itself,  contrary  impressions  being  unat- 
tiMided  to,  as  though  they  were  either  absent  or 
did  not  exist.  This  was  the  state  of  the  man  of 
the  Most  Ancient  Church :  whatever  he  saw  witli 
his  eyes  gave  rise  to  some  celestial  idea,  and  thus 
with  him  all  things,  both  in  general  and  in  par- 
ticular, seemed  to  possess  vitality.  Hence  it  may 
appear,  that  his  divine  worship  was  exclusively 
internal,  and  in  no  respect  external. — .i.  C.  920. 

Food  of  the  Most  Ancient  Men. 

45G.  Eating  the  flesh  of  animals,  considered  in 
itself,  is  somewhat  profane  :  for  the  people  of  the 
Most  Ancient  times  never,  on  any  account,  ate 
the  flesh  of  any  beast  or  fowl,  but  fed  solely  on 
grain,  especially  on  bread  made  of  wheat,  on  the 
fruit  of  trees,  herbs,  milk  of  various  kinds,  and 
what  is  produced  from  them,  as  butter,  &c.  To 
kill  animals,  and  eat  their  flesh,  was  to  them  un- 
Liwful,  being  regarded  as  something  bestial ;  and 
they  were  content  with  the  uses  and  services  which 
they  yielded.  Gen.  i.  23 ;  sec,  also,  29,  30.  But 
in  the  course  of  time,  when  mankind  became  cru- 
el as  the  wild  beasts,  yea,  much  more  cruel,  they 
then  first  began  to  slay  animals,  and  eat  their 
flesh  ;  and  as  man  had  acquired  such  a  nature, 
therefore  the  killing  and  eating  of  animals  was 
permitted,  and  continues  to  be  so  in  the  present 
day.— .^.  C.  1002. 

The  Most  Ancient  Church  composed  of  several 
Churches,  differing  by  Dejjree. 

457.  By  the  names  which  follow,  as  Seth,  Enos, 
Cainan,  Mahalaleel,  Jarcd,  Enoch,  Methusaleli, 
Lamech,  and  Noah,  are  meant  so  many  churches, 
the  first  and  principal  of  which  was  that  denomi- 
nated Man.  Of  these  churches  the  primary  char- 
acteristic was  the  possession  of  perception,  and 
therefore  the  churches  of  that  time  were  distin- 
guished by  their  differences  as  to  perception.  It 
is  permitted  me  here  to  relate  this  circumstance, 
that  in  the  universal  heaven  there  exists  in  all  a 
perception  of  good  and  trutii  utterly  indesciibable, 
with  innumerable  diflcrences,  so  that  no  two  soci- 
eties possess  a  precisely  similar  perception.  The 
perceptions  there  prevalent  are  distinguished  into 
genera  and  species,  both  of  wliich  are  innumera- 
ble ;  but  of  these,  by  the  divine  mercy  of  the  Lord, 
we  shall  speak  more  particulirly  lioreaftcr.  Now, 
as  the  geni'ra,  species,  and  varieties  of  perception 
are  all  innumerable,  it  must  be  evident  how  little 
the  world  knows,  at  the  present  day,  of  celestial 
and  spiritual  subjects,  since  they  are  not  even 
aware  what  perception  is,  and  if  informed,  deny 
its  very  existence  :  and  so  also  in  other  instances. 
The  Most  Ancient  Church  represented  the  celes- 
tial kingdom  of  the  Lord,  even  as  to  the  generic 
and  specific  differences  of  perception ;  but  as  the 
nature  of  perception,  even  in  its  most  general  idea, 
is  at  this  day  utterly  unknov/n,  a  description  of 
the  genera  and  species  of  the  perceptions  of  these 
churches  must  needs  appear  strange  and  obscure. 


WRITINGS    OF    EMAXUKL    SWEDENBORG. 


115 


Men  wero  tlien  distinguished  into  lioiiscs,  families, 
and  tribe.s,  and  contracted  marriage  witliin  their 
own  houses  and  families,  that  all  the  genera  and 
species  of  perceptions  might  exist,  and  continue 
to  be  derived  only  as  they  were  propagated  with 
the  peculiar  dispositions  of  parents  ;  and  hence 
they  wlio  constituted  the  Most  Ancient  Church 
dwell  together  even  in  heaven.  — A.  C.  483. 

4.')8.  These  three  churches,  Man,  Seth,  and 
Enos,  constitute  the  Most  Ancient  Church,  yet 
with  a  difference  in  the  perfection  of  their  percep- 
tions. Tlio  perceptive  faculty  of  the  first  church 
was  constantly  diminishing,  and  becoming  more 
external  in  the  succeeding  churches,  as  was  ob- 
served of  fruit  or  its  seed,  and  of  the  brain.  Per- 
fection consists  in  the  faculty  of  perceiving  dis- 
tinctly, which  is  diminished  as  the  perception 
becomes  less  distinct  and  more  common ;  and  in 
this  case  a  more  obscure  perception  succeeds  to 
that  which  was  clearer,  and  thus  it  goes  on  until 
it  ceases  altogether.  —  A.  C.  50'i. 

459.  Enos,  as  was  observed,  is  a  third  church, 
although  still  one  of  the  Most  Ancient,  but  less 
celestial,  and  consequently  less  perceptive,  than 
the  church  Seth  ;  and  this  latter  was  not  so  celes- 
tial and  perceptive  as  its  parent,  denominated  Man. 
These  tJiree  constituted  the  Most  Ancient  Church, 
and  were,  with  respect  to  their  successors,  as  the 
germ  of  fruits  or  seeds  to  their  investing  mem- 
brane. —  »i.  C  505. 

[Note.  —  For  a  full  account  of  the  propagation  of  tlie  Most 
Ancient  Cliiirch,  indicated  by  tlie  various  names,  from  Adam  to 
Lamech,  or  to  near  the  time  of  the  deluge,  in  Genesis  v.,  see  Jl. 
C.  468-53li.] 

Full  Account  of  the  Men  of  the  Most  Ancient 
Church. 

4G0.  By  the  divine  mercy  of  the  Lord,  it  has 
been  permitted  me  to  converse,  not  only  with  those 
whom  I  was  acquainted  with  during  their  life  in 
the  body,  but  also  with  those  who  are  recorded  in 
the  Word  as  of  particular  and  distinguished  char- 
acter. I  have  thus  had  converse  with  those  who 
belonged  to  the  Most  Ancient  Church,  which  was 
called  Man,  or  Adam ;  and  also  with  some  who 
belonged  to  the  succeeding  churches  ;  to  the  in- 
tent th'it  I  might  know  that,  by  the  names  in 
the  first  chapters  of  Genesis,  are  only  meant 
churches ;  and  also  that  1  might  know  what  was 
the  character  of  the  men  who  formed  the  churches 
at  that  time.  I  proceed  to  relate  what  it  was 
given  me  to  know  concerning  tiie  Most  Ancient 
Churches. 

461.  They  who  belonged  to  the  Most  Ancient 
Church,  which  was  called  Man,  or  Adam,  Avho 
were  celestial  men,  are  above  tlie  head  in  a  very 
high  elevation,  where  they  dwell  together  in  the 
utmost  happiness.  They  told  me  that  it  is  sel- 
dom that  others  come  to  them,  except,  at  times, 
some  wlio  do  not  come  from  this  earth,  but  from, 
as  they  expressed  it,  the  universe.  They  said, 
also,  that  the  reason  of  their  dwelling  in  such 
elevation  above  the  head,  was  not  because  they 
were  high-minded,  but  in  order  to  govern  others 
in  the  same  station. 

Ai'yi,  I  was  permitted  to  see  the  habitations  of 
those  who  belonged  to  the  second  and  third  pos- 
terity of  this  Most  Ancient  Church.  They  are 
very  magnificent,  extending  to  a  great  length,  and 
variegated  with  beautiful  colors,  sucli  as  purple 
and  blue.  For  the  angels  have  iiabitations  of  most 
extraordinary  magnificence,  so  as  to  exceed  all 
description ;  and  these  I  have  frequently  seen, 
they  being  as   really  apparent  to  the  eyes  of  the 


beholder  as  it  is  possible  any  thing  can  be.  But 
the  true  ground  and  origin  of  such  lively  ap])ear- 
ances,  shall,  by  the  divine  mercy  of  tlie  Lord,  be 
shown  elsewiiere.  Tiiey  live  ni  an  aura  of  light, 
of,  so  to  speak,  a  brilliant  pearly,  and  sometimes 
diamond-like  lustre  ;  for,  in  the  otlier  life,  tiiere 
are  Avonderful  auras  in  nmnberless  variety.  It  is 
a  false  imagination  to  suppose  that  such  things  do 
not  there  exist,  and,  in  fact,  infinitely  more  than 
it  is  possible  for  any  one  ever  to  conceive.  Such 
things,  indeed,  arc  representatives,  like  those  which 
were  sometimes  seen  by  the  prophets ;  but  still 
they  are  so  real,  that  they  wiio  are  in  the  other 
life  account  them  to  be  real  existences,  whilst  they 
consider  the  things  existing  in  this  world  as  re- 
spectively not  real. 

4()3.  They  live  in  the  liighcst  degree  of  light, 
with  which  the  light  of  this  world  will  scarcely 
admit  of  any  comparison.  It  was  exhibited  to  me 
by  means  of  a  bright  flaming  light,  which,  as  it 
were,  beamed  fortii  before  my  eyes,  and  they  who 
belonged  to  the  Most  Ancient  Church  said,  that 
such,  and  still  more  intense,  is  the  light  in  which 
they  live. 

404.  The  nature  of  their  speech,  such  as  it  was 
when  they  lived  in  the  world,  was  shown  me  by  a 
kind  of  influx  which  I  cannot  describe.  It  ap- 
peared that  it  was  not  articulate,  like  that  of  our 
time,  but  that  it  was  tacit,  being  produced,  not  by 
external  respiration,  but  by  internal.  It  was  also 
given  me  to  apperceive  the  nature  of  their  internal 
respiration :  it  proceeded  from  the  navel  towards 
the  heart,  and  thus  through  the  lips,  without  any 
thing  sonorous,  and  it  did  not  enter  into  the  ear  of 
another  by  an  external  way,  and  strike  what  is 
called  the  drum  of  the  ear,  but  by  a  certain  way 
within  the  mouth,  in  fact,  by  the  passage  called  at 
this  day  the  Eustaciiian  tube.  It  was  further 
shown  me,  that  by  sucii  speech  they  were  enabled 
to  express  more  fully  tiie  sentiments  of  the  n^ind, 
and  the  ideas  of  thought,  than  can  possibly  be 
done  by  articulate  sounds,  or  by  sonorous  words, 
which  in  like  manner  are  directed  by  the  respira- 
tion, but  such  as  is  external ;  for  all  spoken  words 
are  entirely  directed  by  various  applications  of 
respiration  ;  but  this,  with  the  antediluvians,  wa.- 
directed  much  more  perfectly,  it  being  done  by 
internal  respiration,  and  this,  as  being  interior,  is 
also  more  perfect,  and  more  applicable  and  con- 
formable to  the  ideas  of  thought.  Moreover,  thev 
were  able  to  express  the  mind's  meaning  by  slight, 
motions  of  the  lips,  and  by  corresponding  changes 
of  the  countenance  ;  for  being  celestial  men,  what- 
soever was  the  object  of  their  thought  shon?  forth 
and  manifested  itself  from  the  fiice  and  eyes, 
which  underwent  a  conformable  variation.  It  was 
utterly  impossible  for  them  to  assume  an  expres- 
sion in  the  countenance  which  was  not  in  agree- 
ment with  their  thoughts.  In  their  days,  simula- 
tion, and  much  more,  deceit,  was  reckoned  a  crime- 
of  tlie  greatest  enormity. 

4(!5.  It  was  shown  me  to  the  life,  how  tlie  in- 
ternal respiration  of  the  most  ancient  people  floweri 
tacitly  into  a  kind  of  external  respiration,  and  thu  . 
into  a  tacit  speech,  perceived  by  another  in  his 
interior  man.  They  said  tliat  that  respiration, 
with  them,  underwent  variations  according  to  tli  ■ 
state  of  their  love  and  faith  towards  the  Lord ;  tin- 
reason  of  which  they  stated  to  be,  because  they 
had  communication  with  heaven,  and  therefore  i": 
could  not  be  otherwise  ;  for  they  respired  witi? 
the  angels  in  whose  company  they  were.  The 
angels  have  a  respiration,  to  which  internal  respi- 
ration corresponds,  and  this,  with  tliem,  undergoes 


116 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


variations  in  a  similar  manner.  For  when  any 
thing  contrary  to  faith  and  love  towards  the  Lord 
presents  itself  to  them,  their  respiration  is  strait- 
ened ;  but  when  they  are  in  the  enjoyment  of  love 
and  faith,  their  respiration  is  free  and  full.  Some- 
thing of  this  sort  is  also  the  case  with  every  man  ; 
but  with  him  it  is  according  to  his  corporeal  and 
worldly  kinds  of  love,  and  according  to  his  princi- 
ples, which  when  any  thing  opposes,  it  causes  a 
straitness  of  respiration,  but  when  things  are 
favorable  to  them,  his  respiration  is  free  and  full. 
But  these  are  variations  of  the  external  respira- 
tion. But  concerning  the  respiration  of  angels, 
more  will  be  said,  by  the  divine  mercy  of  the  Lord, 
in  the  following  pages. 

466.  It  was  furtiier  shown  me,  that  the  internal 
respiration  of  the  men  of  the  Most  Ancient  Church, 
which  proceeded  from  the  navel  towards  the  inte- 
rior region  of  the  breast,  in  process  of  time,  or  in 
their  posterity,  was  changed,  and  retired  more 
towards  the  region  of  the  back,  and  towards  the 
abdomen,  and  thus  proceeded  in  a  more  outward 
and  downward  direction  :  and  that  at  length,  in 
the  last  posterity  of  that  church,  which  was  imme- 
diately before  the  flood,  tlicre  remained  scarce  any 
thing  of  internal  respiration,  and  when,  at  last,  it 
was  annihilated  in  the  breast,  they  were  of  them- 
selves choked  or  suffocated  ;  but  that,  in  some, 
external  respiration  then  began,  and  with  it  artic- 
ulate sound,  or  speech  by  vocal  expressions.  Thus 
respiration,  Vith  the  people  before  the  flood,  was 
according  to  the  state  of  their  love  and  faith  ;  and  at 
length,  when  there  remained  no  love  and  no  faith, 
but  the  persuasion  of  what  is  false,  internal  respi- 
ration ceased,  and  with  it  ceased  all  immediate 
communication  with  angels,  and  likewise  all  per- 
ception. 

467.  I  was  informed  by  the  immediate  descend- 
ants of  the  Most  Ancient  Church,  concerning  the 
state  of  perception  which  they  enjoyed,  viz.,  that 
they  had  a  perception  of  all  things  relative  to 
faith,  almost  like  the  angels,  with  whom  they  had 
communication,  by  reason  that  their  interior  man, 
or  spirit,  through  the  medium  of  internal  respira- 
tion, was  joined  with  heaven ;  and  that  this  was  a 
consequence  of  their  possessing  love  towards  the 
Lord  and  neighborly  love  ;  for  thus  man  is  joined 
with  the  angels  as  to  their  veriest  life,  which  con- 
sists in  such  love.  They  said  further,  that  they 
had  the  law  written  in  themselves,  because  tliey 
were  principled  in  love  towards  the  Lord  and 
towards  their  neighbor;  and  hence,  whatever  the 
laws  enjoin  was  agreeable  to  their  perceptions, 
and  whatever  the  laws  forbid  was  contrary  there- 
to ;  nor  had  they  any  doubt  but  that  all  human 
laws,  as  well  as  divine,  are  founded  in  love  towards 
the  Lord  and  neighborly  love,  and  respect  such 
love  as  their  fundamental  principle ;  Avherefore, 
since  they  possessed  in  themselves  this  funda- 
mental principle  from  the  Lord,  they  could  not  but 
have  perfect  knowledge  of  all  things  thence  de- 
rived. They  believe,  also,  that  all  mankind  at  this 
day,  who  love  the  Lord  and  their  neighbor,  like- 
wise have  the  law  written  in  themselves,  and  are 
accepted  as  good  citizens  in  all  places  throughout 
the  earth,  as  they  are  in  the  other  life. 

468.  I  was  further  informed,  that  the  men  of 
the  Most  Ancient  Church  hi\d  the  most  delightful 
dreams,  and  likewise  visions,  and  that  what  they 
signified  was  at  the  same  time  insinuated  into 
their  minds.  Hence  came  their  paradisiacal  rep- 
resentations, and  many  otlier  things  of  the  like 
nature.  Thus  the  objects  of  the  outward  senses, 
euch  as   terrestrial   and  worldly  things,  were   to 


them  as  nothing,  nor  did  they  perceive  any  thing 
of  delight  in  them,  but  only  in  the  things  which 
they  signified  and  represented :  wherefore,  when 
they  saw  terrestrial  objects,  they  did  nOt  think  at 
all  about  them,  but  only  about  those  which  they 
signified  and  represented  ;  which  to  them  were 
most  delightful,  being  such  things  as  exist  in 
heaven,  by  virtue  whereof  they  saw  the  Lord 
Himself. 

469.  I  have  discoursed  with  the  third  genera- 
tion of  the  Most  Ancient  Church,  who  said,  that 
in  their  time,  during  their  abode  in  the  world,  they 
expected  the  Lord,  who  was  to  save  the  wnole 
race  of  mankind  ;  and  that  it  was  then  a  pro 
verbial  saying  amongst  them,  that  the  seed  of  the 
woman  should  trample  upon  the  serpent's  head. 
They  further  said,  that  from  that  time  it  was  the 
greatest  enjoyment  of  their  lives  to  have  children, 
and  their  highest  delight  to  love  their  partners  in 
the  married  state,  for  the  sake  of  offspring,  calling 
those  delights  the  most  full  of  enjoyment  of  all 
others,  and  those  enjoyments  the  most  delightful 
of  all  others.  They  added,  that  their  perception 
of  these  enjoyments  and  delights  was  received  by 
influx  from  heaven,  because  the  Lbrd  was  to  be 
born.— yi.  a  1114-1^23. 

The  Second  or  Ancient  Church. 

470.  The  Most  Ancient  Church,  as  has  been 
often  observed,  knew,  by  virtue  of  love,  whatever 
related  to  faith,  or,  what  is  the  same  thing,  by  vir- 
tue of  the  will  of  good  possessed  the  understand- 
ing of  truth ;  but  their  descendants,  inclining, 
through  hereditary  corruption,  to  subjectioir  to 
their  lusts,  immersed  in  them,  also,  the  doctri- 
nals  of  faith,  and  hence  became  Nephilim.  When, 
therefore,  the  Lord  foresaw  that,  should  man  con- 
tinue to  be  of  such  a  nature,  he  would  perish  eter- 
nally, he  ordained  that  the  will  principle  should 
be  separated  from  the  intellectual,  and  that  man 
should  no  longer  be  formed,  as  before,  by  the  will 
of  good,  but  that  by  the  understanding  of  truth 
he  should  be  endowed  with  charity,  which  resem- 
bles the  will  of  good.  This  new  church,  denomi- 
nated Noah,  was  thus  constituted,  and  was,  there- 
fore, of  an  entirely  different  genius  from  the  Most 
Ancient  Church.  —  J.  C.  640. 

471.  Noah,  Sliem,  Ham,  and  Japheth,  although 
they  are  four,  still  constitute  a  one.  In  Noah,  by 
whom  in  general  is  meant  the  Ancient  Church,  are 
contained  as  in  a  parent,  or  seed,  the  churches 
thence  derived.  All  those  churches  denominated 
Shorn,  Ham,  and  Japheth,  constitute,  together  with 
Noah,  a  church  called  the  Ancient  Church.  — ^.  C. 
773. 

472.  The  states  of  the  two  churches  were  alto- 
gether different.  That  of  the  Most  Ancient  Church 
consisted  in  enjoying  from  the  Lord  a  perception 
of  goodness,  and  thence  of  truth ;  and  that  of  the 
Ancient  Church,  or  Noah,  in  possessing  a  con- 
science of  what  is  good  and  true.  Such  as  the 
difference  is  between  having  perception  and  hav- 
ing conscience,  was  that  between  the  states  of  the 
Most  Ancient  and  of  the  Ancient  Church.  Per- 
ception is  not  conscience :  celestial  men  have  per- 
ception, but  spiritual  men  conscience ;  and  the 
Most  Ancient  Church  was  celestial,  but  the  An- 
cient was  spiritual.  —  .1.  C.  597. 

473.  The  Ancient  Church  was  of  a  different 
genius  from  the  Most  Ancient,  inasmuch  as  it  was 
spiritual,  and  the  characteristic  of  a  spiritual 
church  consists  in  man's  being  regenerated  by  the 
doctrinals  of  faith ;  for  these  being  implanted, 
conscience  is  insinuated  into  him  to  prevent  his 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


117 


acting  contrary  to  the  trutli  and  jjood  of  faith,  and 
thus  he  becomes  endowed  with  cliaritj',  which  (gov- 
erns his  conscience,  and  under  the  inHiience  of 
which  he  begins  to  act.  Hence  it  is  evident,  that  a 
spiritual  man  is  not  one  who  supposes  faith  to  be  sav- 
ing without  charity,  but  one  wlio  makes  charity  the 
essential  of  faith,  and  acts  accordinglj'.  — •/?.  C.  /Of). 

474.  That  man  no  longer  had  such  comuninica- 
tion  with  heaven  as  was  enjoyed  by  the  man  of  the 
celestial  church,  may  be  seen,  when  it  is  known 
that  in  the  Most  Ancient  Church  they  enjoyed  in- 
ternal communication  with  heaven,  and  thus 
through  heaven  with  the  Lord  ;  they  were  princi- 
pled in  love  towards  the  Lord  (and  all  who  are  in 
love  towards  the  Lord  are  as  angels,  only  with 
this  ditference,  that  they  are  clothed  with  a  mate- 
rial body  ;)  and  their  interiors  were  opened,  and 
continued  [perceptibly]  open  even  from  the  Lord. 
It  was,  however,  otherwise  with  this  new  church, 
which  was  not  principled  in  love  towards  the  Lord, 
but  in  faith,  and  by  faith  in  charity  towards  the 
neighbor;  hence  they  could  not,  like  the  most  an- 
cient people,  enjoy  internal  comiimnication  with 
heaven,  but  only  external.  As  it  would  require  a 
lengthened  detail  to  describe  the  particular  nature 
of  both  these  modes  of  conununication,  we  will 
content  ourselves  with  observing,  that  every  man, 
yea,  even  the  wicked,  has  communication  with 
heaven,  by  means  of  attendant  angels  ;  with  a  dif- 
ference, however,  as  to  degrees,  as  to  proximity 
and  remoteness ;  since  otherwise  man  could  not 
possibly  exist.  The  degrees  of  communication 
are  indefinite ;  the  spiritual  man  not  being  able  to 
bear  that  of  the  celestial  man,  because  the  Lord 
dwells  in  love  rather  tlian  in  faith.  This  then  is 
what  is  signified  by  Jehovah's  simtting  him  in. 
Since  those  days,  heaven  has  never  been  open  as 
it  was  to  the  man  of  the  Most  Ancient  Church ; 
for  although  many  in  succeeding  times  have  con- 
versed with  spirits  and  angels,  as  Moses,  Aaron, 
and  others,  yet  it  has  been  in  a  mode  differing 
altogether  from  that  which  prevailed  in  the  prime- 
val ages.  —  .4.  C.  784. 

475.  The  Ancient  Church,  which  after  the  flood 
was  established  anew  by  the  Lord,  was  a  repre- 
sentative church ;  which  was  such,  that  all  and 
each  of  its  externals  of  worship  represented  the 
celestial  and  spiritual  things  which  are  of  the 
Lord's  kingdom,  and  in  the  supreme  sense  the  di- 
vine things  themselves  of  the  Lord ;  but  its  in- 
ternals of  worship  all  and  each  had  reference  to 
charity.  Tiiat  church  was  spread  through  much 
of  the  Asiatic  world,  and  through  several  kingdoms 
there ;  and  although  they  differed  as  to  doctrinals 
of  faith,  still  the  church  was  one,  because  all  in 
every  part  of  it  made  charity  the  essential  of  the 
church.  —  Jl.  C.  4680. 

The  Ancieut  Church  was  in  Representatives 
and  Significatives. 

476.  The  truths  which  were  with  the  ancients, 
are  at  this  day  wholly  obliterated,  insomuch  that 
scarcely  any  one  knows  that  they  ever  existed, 
and  that  they  could  be  any  other  than  what  are 
taught  at  this  day  ;  yet  they  were  totally  different ; 
the  ancients  had  representatives  and  si^nijicntives 
of  the  celestial  and  spiritual  things  of  the  Lord's 
kingdom,  thus  of  the  Lord  Himself,  and  they  who 
understood  such  representatives  and  significatives 
were  called  wise  ;  and  also  they  were  wise,  for 
thus  they  were  able  to  spenk  with  spirits  and  an- 
gels, for  angelic  speech,  which  is  incomprehensi- 
ble to  man,  as  being  spiritual  and  celestial,  when 
it  descends  to  man,  who  is  in  a  natural   sphere. 


falls  into  representatives  and  significatives  such  as 
are  in  the  VVord,  and  hence  it  is  that  the  Word  ia 
a  holy  code  or  volume ;  for  wiiat  is  divine  cannoi 
be  presented  or  exhibited  otherwise  before  the 
natural  man,  so  that  there  may  be  a  full  corre- 
spondence. And  inasmuch  aw  the  ancients  were 
in  representatives  and  significatives  of  the  Lord's 
kingdom,  in  which  kiiigdnm  is  nothing  but  celestial 
and  spiritual  love,  they  h;i(l  also  dortrhmls,  which 
treated  solely  concernini;;  love  to  God  and  eliarity 
towards  the  neii^hbor,  from  which  doctrinals  they 
were  also  called  wise :  from  these  doctrinals  they 
knew  that  tiie  Lord  would  come  into  the  world, 
and  that  Jehovah  would  bo  in  him,  and  that  he 
would  make  the  Innnan  in  himself  divine,  and 
would  thus  save  the  human  race  ;  from  these  doc- 
trinals they  knew  also  what  charity  is,  viz.,  an  af- 
fection of  serving  others  without  any  end  of 
recompense  ;  and  also  what  is  tiie  neighbor  towards 
whom  charity  is  to  be,  viz.,  all  in  the  universe,  but 
still  each  with  discrimination ;  these  doctrinals 
are  at  this  day  utterly  lost,  and  in  place  of  them 
are  the  doctrinals  of  faith,  which  the  ancients 
accounted  as  nothing  respectively.  —  Jl.  C.  3419. 

Difference  between  a  Representative  Church 
and  the  Representative  of  a  Church. 

477.  A  representative  church  is,  when  internal 
worship  is  in  external ;  but  the  representative  of  a 
church  is,  when  there  is  no  internal  worship,  yet 
nevertheless  external ;  m  each  case  there  are 
nearly  similar  external  rituals,  namely,  similar 
statutes,  similar  laws,  and  similar  precepts  ;  but 
in  a  representative  church,  externals  correspond 
with  internals,  so  as  to  make  one,  whereas  in  the 
representative  of  a  church  such  correspondence  is 
not  given,  because  externals  are  either  without 
internals,  or  at  variance  therewith  ;  in  a  represen- 
tative church  celestial  and  spiritual  love  is  prin- 
cipal, whereas  in  the  representative  of  a  church 
corporeal  and  worldly  love  is  principal ;  celestial 
and  spiritual  love  is  the  internal  itself,  but  where 
there  is  no  celestial  and  spiritual  love,  but  only 
corporeal  and  worldly,  the  external  is  without  the 
internal.  The  ancient  church,  which  was  after 
the  flood,  was  a  representative  church,  but  that 
which  was  established  among  the  posterity  of  Ja- 
cob, was  merely  the  representative  of  a  church. 
But  that  the  distinction  may  appear  more  evident, 
let  it  be  illustrated  by  examples.  In  the  repre- 
sentative church  divine  worship  was  celebrated  on 
mountains,  because  mountains  signified  celestial 
love,  and  in  a  supreme  sense  the  Lord,  and  when 
they  celebrated  worship  on  mountains,  they  were 
in  their  holy,  because  then  at  the  same  time  in 
celestial  love.  In  the  representative  church  also 
divine  worship  was  in  groves,  because  groves  sig- 
nified spiritual  love,  and  in  a  supreme  sense  the 
Lord  as  to  that  love,  and  when  they  celebrated 
worship  in  groves,  they  were  in  their  holy,  because 
at  the  same  time  in  spiritual  love.  In  the  repre- 
sentative church,  when  they  celebrated  divine  wor- 
ship, they  turned  their  faces  to  the  rising  of  the 
sun,  because  by  the  rising  sun  also  was  signified' 
celestial  love  :  when  they  looked  also  at  the  moon, 
they  were  filled  in  like  manner  with  a  certain 
holy  veneration,  because  the  moon  signified  spirit- 
ual love :  in  like  manner  when  they  beheld  the 
starry  heaven,  because  this  signified  the  angelic 
heaven,  or  the  Lord's  kingdom.  In  the  representa- 
tive church  they  had  tents  or  tabernacles,  and  di- 
vine worship  in  them,  and  this  holy,  because  tenta 
or  tabernacles  signified  the  holy  of  love  and  wor- 
ship: so  in  numberless  other  cases.     In  the  rep- 


118 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


resentative  of  a  church  indeed,  in  the  beginning,  j 
divine  worship  was  in  like  manner  on  mountains, 
and  also  in  groves ;  tliey  looked  likewise  towards 
the  rising  of  the  sun,  and  also  to  the  moon  and  to 
the  stars,  and  moreover  worship  was  in  tents  or 
tabernacles.  But  because  tliey  were  in  external 
worship  without  internal,  or  in  corporeal  and 
worldly  love,  but  not  in  celestial  and  spiritual 
love,  and  thus  worshipped  the  mountains  and 
groves  themselves,  and  also  the  sun,  the  moon, 
and  the  stars,  as  likewise  their  tents  or  tabernacles, 
and  thence  made  those  rituals  idolatrous,  which  in 
the  ancient  church  were  holy,  therefore  they  were 
restricted  to  what  was  common,  namely,  to  the 
mountain  where  Jerusalem  was,  and  at  last  where 
Zion  was,  and  to  the  rising  of  the  sun  [as  seen] 
thence  and  from  the  temple,  and  also  to  a  common 
tent,  which  was  called  the  tent  of  assembly,  and 
finally  to  the  ark  in  the  temple  ;  and  this  to  the  in- 
tent, that  the  representative  of  a  church  miofht 
exist  when  they  were  in  a  holy  external,  otherwise 
they  would  hive  profimed  holy  things.  Hence  it 
may  appear  what  is  the  distinction  between  a  rep- 
resentative church  and  the  representative  of  a 
church  ;  in  general,  that  they  who  were  of  the 
representative  church,  communicated  with  the 
three  heavens  as  to  interiors,  to  which  external 
things  served  as  a  plane ;  whereas  they  who  were 
in  the  representative  of  a  church,  did  not  commu- 
nicate with  heaven  as  to  interiors,  but  still  the  ex- 
ternals, in  which  they  were  held,  might  serve  as  a 
plane,  and  this  miraculously  of  the  Lord's  Provi- 
dence, to  the  intent  that  somewhat  of  communica- 
tion might  exist  between  heaven  and  man  by  some- 
what like  a  church  ;  for  without  the  communication 
of  heaven  with  man  by  somewhat  of  a  church, 
mankind  would  perish.  —  .i.  C.  4'^88. 

Worship  of  the  Ancient  Church. 

478.  The  most  ancient  people,  who  were  before 
the  flood,  in  all  and  single  things,  as  in  mountains, 
in  hills,  in  open  fields,  in  valleys,  in  gardens, 
groves,  and  forests,  in  rivers  and  waters,  in  culti- 
vated grounds  and  grounds  sown  with  grain,  in 
trees  of  every  kind,  also  in  animals  of  every  kind, 
and  in  the  luminaries  of  heaven,  saw  somewhat 
representative  and  significative  of  the  Lord's  king- 
dom ;  they  did  not  however  suffer  their  eyes,  much 
less  their  minds,  to  remain  fixed  in  the  visible 
objects,  but  used  them  as  means  of  tliinking  of 
things  celestial  and  spiritual  in  the  kingdom  of  the 
Lord;  and  this  to  such  a  degree,  that  there  was 
nothing  in  universal  nature  but  served  them  as 
such  a  means  ;  this  also  is  so  in  itself,  that  all  and 
single  things  in  nature  are  representative,  which 
at  this  day  is  an  arcanum,  and  scarce  believed  by 
any  one.  But  after  the  celestial,  which  is  of  love 
to  the  Lord,  perished,  then  mankind  were  no  longer 
in  tliat  state,  viz.,  to  see  the  celestial  and  spiritual 
things  of  the  Lord's  kingdom  by  visible  objects  as 
means  or  mediums :  nevertheless  the  ancients, 
after  the  flood,  from  traditions  and  collected  ac- 
counts, knew  that  those  objects  were  significative, 
and  because  they  were  significative,  they  account- 
ed them  holy,  and  hence  came  the  representative 
worship  of  the  ancient  Church;  which  Church,  as 
being  spiritual,  was  not  in  the  perception  tiiat  it 
was  so,  but  in  tiie  knowledge,  for  it  was  in  an 
obscure  [principle]  respectively ;  still,  however,  it 
did  not  worship  external  things,  but  by  external 
things  remembered  internal,  and  hence  the  men  of 
that"' church  were  in  the  holy  of  worship,  when 
they  were  in  representatives  and  significatives ; 
they  were  able  also  to  do  this,  because  they  were 


in  spiritual  love,  that  is,  in  charity,  which  they 
made  an  essential  of  worship,  wherefore  the  holy 
from  the  Lord  could  flow  into  their  worship.  -  - 
Jl.  C.  272-2. 

479.  The  doctrinals  of  the  Ancient  Church, 
being  collected  from  the  Most  Ancient,  consisted 
solely  in  the  explanation  of  the  significative  or 
enigmatical  representations  of  terrestrial  objects; 
thus  they  taught  that  mountains,  morning,  and  the 
east,  signified  celestial  things  and  the  Lord ;  and 
trees  of  different  kinds,  with  their  fruits,  denoted 
man,  and  what  is  celestial  in  him:  and  so  in 
other  instances.  8uch  were  the  doctrinals  collect- 
ed from  the  significatives  of  the  Most  Ancient 
Church,  which  also  imparted  a  typical  character  to 
their  writings ;  and  as  in  these  representatives 
they  admired  and  seemed  to  themselves  even  to 
behold  what  was  divine  and  celestial,  and  also 
because  of  their  antiquity,  worship  grounded  in 
them  was  begun  and  permitted.  This  was  the 
origin  of  their  worshipping  upon  mountains,  in 
groves,  and  in  the  midst  of  trees,  and  of  their 
erecting  statues  in  the  open  air;  until  at  length 
they  built  altars,  and  offered  burnt  offerings,  which 
at\erwards  became  the  principal  characteristics  of 
all  worship. 1  C.  920. 

Decline  of  the  Ancient  Church. 

480.  The  case  with  the  churches  after  the  flood 
was  this  :  there  were  three  churches  which  are  spe- 
cifically mentioned  in  the  Word,  viz.,  the  first  an- 
cient church,  which  was  named  from  Noah ;  the 
second  ancient  church,  which  had  its  name  from 
Heber ;  and  the  third  ancient  church,  which  had 
its  name  from  Jacob,  and  afterwards  from  Judah 
and  Israel.  As  to  what  concerns  the  first  church, 
which  was  called  Noah,  it  was  as  a  parent  of  the 
succeeding  ones,  and,  as  is  usual  with  churches 
in  their  beginnings,  it  was  more  pure  and  unspot- 
ted ;  as  appears  also  from  the  first  verse  of  this 
chapter,  where  it  is  said,  that  it  had  one  lip.  that 
is,  one  doctrine,  charity  being  accounted  the  essen- 
tial by  all  the  members  of  the  church.  But  this 
church  also,  as  is  usual  with  other  churches,  in 
process  of  time  began  to  fall  away,  owing  princi- 
pally to  this  circumstance,  that  several  of  its  mem- 
bers began  to  affect  self-worship,  in  order  thereby 
to  be  distinguished  above  the  rest:  •'  For  they  said. 
Let  us  build  us  a  city  and  a  tower,  and  the  head 
thereof  in  heaven ;  and  let  us  make  us  a  name." 
Such  persons  could  not  be  otherwise  in  the  church 
than  as  a  kind  of  leaven,  or  as  a  firebrand  causing 
a  general  conflagration.  When,  from  this  cause, 
the  danger  of  the  profanation  of  what  is  holy 
threatened  the  church,  its  state,  by  the  Lord's 
providence,  was  changed  after  this  manner,  name- 
ly, that  its  internal  worship  perished,  whilst  the 
external  remained ;  which  is  here  signified  by 
Jehovah's  confounding  the  lip  of  the  whole  earth. 
Hence  also  it  appears,  that  such  worship  as  is 
called  Babel  did  not  prevail  in  the  first  ancient 
church,  but  in  the  succeeding  churches,  when  men 
began  to  be  worshipped  as  gods,  especially  after 
death,  whence  came  so  many  go<ls  of  tlie  Gen- 
tiles—- .4.  C.  1327. 

The  Third  or  Israelitish  Church. 

481.  Tliat  the  church,  from  being  idolatrous, 
became  representative,  is  a  truth  which  cannot  be 
known,  unless  it  be  first  known  what  is  meant  by 
a  representative.  The  things  which  were  repre- 
sented in  the  Jewish  church,  and  in  the  Word,  are 
the  Lord  and  his  kingdom,  consequently  the  celes- 
tial things  appertaining  to  love,  and  the  spiritual 


^YRiTINGS    OF    EMANUEL    SWICDENBORG. 


119 


things  appprtiining  to  f  lith ;  besides  nmny  other 
thiiifra  connected  with  the  former,  as  arc  all  those 
bclon<rin;T  to  the  church.     The  thin«rs  reprosi'ntinjf 
are  eitlicr  persons,  or  tilings  existiiifif  in  tlu;  world, 
or  on  the  cartli,  in  short,  whatever  is  an  object  of 
the    sen^;es,    insomuch    tint    tiierc    is    scarce   any 
object  but  what  is  capable  of  beinir  a  representa- 
tive.    It  is,  however,  a  fjeneral  law  of  represen 
tation,  th-it  the  person  or  thinp  which  bears  the 
representation  is  not  at  all  reflected  on,  but  only 
Jiat  which  is  represented.     As  for  example :  Every 
king,  whosoever  he  was,  whether  in  Jndah,  or  in 
Israel,  or  even  in  Egypt  and  other  places,  might 
represent   the   Lord ;  their   regil    function  being 
representative   of  itself",    whence   even   the    very 
worst  of  kings  might  sustain  tiiis  representation; 
as  was  done  by  Pharaoh,  wjio  exalted  Joseph  over 
the  land  of  Egypt,  by  Nebuchadnezzir  in  Babylon, 
(Dan.  ii.  .'^7,  88,)  by  Saul,  and  the  rest  of  the  kings 
of  Judah  and  of  Israel,  of  whatso;'ver  character 
they  might  be :  it  was  involved  in  the  ceremony 
of  anointing  tliem,  by  virtue  of  which  they  were 
called  the  anointed  of  Jehovah.     In  *like  manner 
all  priests,  how  many  soever  they  were,   repre- 
sented the  Lord  ;  the  priestly  office  being  represen- 
tative of  itself,  whence  even  wicked  and  impure 
characters  could  sustain  this  representation  as  well 
as  others ;  because,  in  representatives,  the  private 
character  of  the  person  bearing  the  representation 
is  not  at  all  reflected  on.     Nor  was  representation 
confined   to   men   only,  but   it   extended  also  to 
beasts,  as   in  the  case  of  all  those   which  were 
offered  in  sacrifice ;  Iambs  and  sheep  representing 
things  celestial,   whilst    doves  and  turtles  repre- 
sented things  spiritual ;  and  rams,  goats,  bullocks, 
and  oxen,  being   equally    representative,   but   of 
things  celestial  and  spiritual  in  a  lower  degree. 
And  as  animated  existences  bore  their  representa- 
tions, so  also  did  things  inanimate ;  as  the  altar, 
yea,  the  very  stones  of  the  altar;  likewise  the  ark 
and  tabernacle  with  all  their  appurtenances,   as 
also  the  temple  with  all  things  belonging  to  it,  as 
fnay  be  obvious  to  every  one ;  consequently,  the 
lamps,  the  bread,  and  Aaron's  garments.     Nor  was 
representation  confined  to  these  things  only,  but  it 
included  all  the  rites  observed  in  the  Jewish  church. 
In  the  iincient  churches,  representatives  extended 
to  all  objects  of  the  senses  ;   as  mountains  and 
hills ;  valleys,  plains,  rivers,  brooks,  fountains,  and 
pools ;  groves  and  trees  in  general,  and  each  spe- 
cies of  tree  in  particular,  insomuch  that  every  tree 
had  some  determinate  signification :  and  thus  when 
the  significative  church  ceased,  these  objects  be- 
came representative.     From  these  remarks,  then, 
may   appear    what   is    meant   by   representatives. 
And   whereas   things    celestial    and   spiritual,   or 
isuch   as   belong  to  the   Lord's  kingdom  both  in 
heaven  and  on  earth,  were  thus  capable  of  being 
represented,  not  only  by  men  of  whatsoever  qual- 
ity, but  also  by  beasts  and  by  things  inanimate,  it 
is  evident  what  is  meant  by  a  representative  church. 
The  case  with  respect  to  representatives  was  this : 
tliat,  in  the  sight  of  spirits  and  angels,  all  things 
appeared  holy  which  were  done  according  to  the 
appointed  rites;  as  when  the  high  priest  washed 
himself  with  water,  when  he  ministered  in  his  pon- 
tifical  vestments,  or   when  he   stood   before   tlie 
lighted  candles,  whatsoever  he  might  be  in  his 
private  character,  were  he  even  the  most  impure 
of  mankind,  and  even  in  heart  an  idolater:  so  also 
in  regard  to  the  other  priests ;  for,  as  just  observed, 
in  representatives  the  person  was  not  reflected  on. 
but  the  thing  represented,  altogether  abstractedly 
from  the  person;  and  abstractedly,  likewise,  from 


the  oxen,  bullocks,  and  lambs  which  were  sacri- 
ficed, and  from  tiie  blood  which  was  poured  out 
about  the  altar,  and  also  from  the  altar  itself,  &.c. 
After  all  internal  worship  had  perished,  and  had 
become  not  only  merely  external,  but  also  idola- 
trous, this  representative  church  was  instituted,  in 
order  that  there  might  be  some  sort  of  conjunction 
between  heaven  and  earth,  or  between  the  Lord, 
through  heaven  and  man,  after  that  conjunction 
had  perished  which  had  been  before  preserved  by 
the  internals  of  worship. — //.  C.  I3GL 

482.  That  the  representative  of  a  church  might 
exist  among  them,  such  statutes  and  such  laws 
were  given  them  by  manifest  revelation,  as  were 
altogether  representative ;  wherefore  so  long  as 
they  were  in  them,  and  observed  them  strictly,  so 
long  they  were  capable  of  representing.  But 
when  they  turned  aside  from  them,  as  to  the  stat- 
utes and  laws  of  other  nations,  and  especially  to 
the  worship  of  another  God,  then  they  deprived 
themselves  of  the  faculty  of  representing;  where- 
fore they  were  driven  by  external  means,  which 
were  captivities,  overthrows,  threats,  and  miracles, 
to  laws  and  to  statutes  truly  representative ;  but 
not  by  internal  means,  like  as  those  who  have 
internal  worship  in  external.  —  ^i.  C.  4281. 

What  it  is  for  the  Lord  to  be  present 
representatively. 

483.  What  it  is  to  be  present  representatively, 
may  be  briefly  told.  A  man  who  is  in  corporeal 
and  worldly  love,  and  not  at  the  same  time  in  spir- 
itual or  celestial  love,  has  no  other  than  evil  apirits 
present  with  him,  even  when  he  is  in  a  holy  exter- 
nal ;  for  good  spirits  cannot  in  any  wise  be  present 
with  such  a  person,  inasmuch  as  they  perceive 
immediately  what  is  the  quality  of  man's  love ;  it 
is  the  sphere  which  is  exhaled  from  his  interiors, 
which  spirits  perceive  so  manifestly,  as  man  per- 
ceives by  smell  the  fetid  and  filthy  substances 
which  float  around  him  in  the  air.  That  nation, 
which  is  here  treated  of,  was  in  such  a  state  as  to 
good  and  truth,  or  as  to  love  and  faith.  Neverthe- 
less that  they  might  act  the  representative  of  a 
church,  it  was  miraculously  provided  of  the  Lord, 
that  when  they  were  in  a  holy  external,  and  also 
then  were  encompassed  about  with  evil  spirits,  still 
the  holy  in  which  they  were  might  be  elevated 
into  heaven ;  but  this  by  good  spirits  and  angels 
not  within  them,  but  without  them,  for  within 
them  was  nothing  but  emptiness  or  uncleanness. 
Wherefore  communication  was  not  given  with  the 
man  himself,  but  with  that  holy,  in  which  they 
were  when  they  put  into  act  the  statutes  and  pre- 
cepts, which  were  all  representative  of  the  spiritual 
and  celestial  things  of  the  Lord's  kingdom :  this  is 
what  is  signified  by  the  Lord's  being  representa- 
tively present  with  that  nation.  But  the  Lord  is 
present  in  a  different  manner  with  those  within  the 
church,  who  are  in  spiritual  love  and  thence  in 
faith.  With  these  there  are  good  spirits  and  an- 
gels, not  only  in  external  worship,  but  at  the  same 
time  also  in  internal ;  wherefore  with  them  is  given 
communication  of  heaven  with  themselves,  for  the 
Lord  flows  in  through  heaven  by  their  internals 
into  their  externals.  To  these  latter  the  holy  of 
v.'orship  is  profitable  in  another  life,  but  not  to  the 
former.  The  case  is  similar  with  priests  and  pres- 
byters, who  preach  what  is  holy,  and  yet  live  wick- 
edly and  believe  wickedly.  With  such  neither  are 
good  spirits,  but  evil,  even  when  they  are  in  wor- 
ship which  appears  holy  in  its  external  form;  for 
it  is  the  love  of  self  and  of  the  world,  or  a  love 
fdr  securing  honors  and  acquiring  gain,  and  there- 


120 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


by  reputation,  which  inflames  them,  and  presents 
an  affection  of  what  is  holy,  sometimes  to  such  a 
degree,  that  nothing  of  pretence  is  perceived,  and 
then  neither  is  it  credited  by  themselves ;  when 
yet  they  are  in  the  midst  of  evil  spirits,  who  are 
then  in  a  similar  state,  and  aspire  and  inspire. 
That  evil  spirits  can  be  in  such  a  state,  and  that 
they  are  so  when  tlioy  are  in  externals,  and  are 
inflated  by  self-love  and  the  love  of  the  world,  has 
been  given  me  to  know  from  manifold  experience, 
concerning  which,  by  the  divine  mercy  of  the 
Lord,  in  the  relations  which  follow  at  the  end  of 
the  chapters.  These  persons  have  no  communi- 
cation with  heaven  in  themselves,  but  they  who 
hear  and  apprehend  the  words  which  they  speak, 
if  they  are  in  a  pious  and  holy  internal,  have  com- 
munication ;  for  it  is  of  no  consequence  from  whom 
the  voice  of  good  and  truth  flows  forth,  provided 
their  life  be  not  manifestly  wicked,  for  this  scan- 
dalizes. That  the  nation  descended  from  Jacob 
was  such,  namely,  th:it  it  was  encompassed  with 
evil  spirits,  and  yet  the  Lord  was  representatively 
present  with  them,  may  appear  from  several  pas- 
sages in  the  Word  ;  for  they  were  very  for  from  wor- 
shipping Jehovah  in  heart,  inasmuch  as  they  turned 
themselves  to  other  gods,  and  became  idolatrous, 
as  soon  as  ever  miracles  ceased;  which  was  a 
manifest  indication  that  in  heart  they  worshipped 
other  gods,  and  confessed  Jehovah  with  the  mouth 
alone,  and  indeed  only  with  this  view,  that  they 
might  be  the  greatest,  and  have  preeminence  over 
all  the  nations  round  about.  That  this  people  in 
heart  worshipped  an  Egyptian  idol,  and  only  ni 
mputh  confessed  Jehovah  on  account  of  miracles, 
and  among  them  Aaron  himself,  is  very  manifest 
from  the  golden  calf  which  Aaron  made  for  them, 
and  this  but  a  month  of  days  after  that  they  had 
seen  so  great  miracles  on  Mount  Sinai,  besides 
what  they  saw  in  Egypt,  concerning  which,  Exod. 
xxxii.  That  Aaron  was  also  such,  is  said  mani- 
festly in  the  same  chapter,  verses  2-5,  and  espec- 
ially verse  35.  The  same  appears  also  from  many 
other  passages  in  the  books  of  Moses,  in  the 
book  of  Judges,  in  the  books  of  Samuel,  and  in 
the  books  of  the  Kings.  That  they  were  only  in 
external  worship,  but  not  in  any  internal,  is  evi- 
dent also  from  this,  that  they  were  prohibited  from 
coming  near  to  Mount  Sinai,  when  the  law  was 
promulgated,  and  if  they  touched  the  mount,  that 
dying  they  were  to  die,  Exod.  xix.  11-13,  chap. 
XX.  19;  the  reason  was,  because  their  inter- 
nal was  unclean :  again,  "  That  Jehovah  dwelt 
with  them  in  the  midst  of  their  uncleannesses," 
Levit.  xvi.  16.  The  quality  of  that  nation  is  evi- 
dent also  from  the  song  of  Moses,  Deut.  xxxii. 
15-43,  and  from  several  passages  in  the  prophets. 
Hence  it  may  be  known,  that  with  that  nation 
there  was  not  any  church,  but  only  the  representa- 
tive of  a  church ;  and  tiiat  the  Lord  was  present 
with  it  only  representatively.  —  ./3.  C.  4311. 

How  there  Avas  Nothing  of  a  Chnrch  in  the 
Jewish  Nation. 

484.  There  must  be  a  conjugial  in  order  that 
there  may  be  a  church,  namely,  the  conjugial  prin- 
ciple between  truth  and  good,  and  also  that  there 
must  be  an  internal  in  i\v^  external,  and  that  without 
those  two  there  is  notiiing  of  a  church  :  it  is  here 
treated  in  the  internal  sense  concerning  these, 
what  their  quality  was  in  the  Jewish  church, 
namely,  tliat  respectively  to  that  nation  there  was 
not  any  thing  internal  in  the  external,  but  that 
respectively  to  the  statutes  themselves  and  the 
laws  abstracted  from  the  nation,  there  was.     Who 


at  this  day  believes  otherwise,  than  that  with  the 
Jewish  nation  there  was  the  church,  yea,  that  that 
nation  was  cliosen  and  loved  above  all  others,  and 
this  principally  because  so  many  and  so  great 
miracles  were  wrought  with  that  nation,  and  be- 
cause so  many  prophets  were  sent  to  it,  and  also 
because  the  Word  was  with  it?  When  yet  that 
nation  in  itself  had  nothing  of  the  church,  for  it 
was  not  in  any  charity,  being  altogether  ignorant 
what  genuine  charity  is :  it  was  also  void  of  faith 
in  the  Lord  ;  it  knew  that  He  was  to  come,  but 
supposed  that  it  was  to  raise  them  above  all  in  the 
universe,  and  because  this  was  not  done,  it  alto- 
gether rejected  him,  being  unwilling  to  know  any 
thing  concerning  his  heavenly  kingdom :  these, 
which  are  the  internal  things  of  the  church,  that 
nation  did  not  even  acknowledge  in  doctrine,  still 
less  in  life ;  from  these  considerations  alone  it 
may  be  concluded,  that  there  was  nothing  of  the 
cimrch  in  that  nation.  It  is  one  thing  for  the 
church  to  be  with  a  nation,  and  another  thing  for 
the  church  to  be  in  a  nation ;  as  for  example,  the 
Christian  clflirch  is  with  those  who  have  the  Word, 
and  who  from  doctrine  preach  the  Lord,  but  still 
there  is  nothing  of  the  church  in  them,  unless 
they  are  in  the  marriage  of  good  and  truth,  that 
is,  unless  they  are  in  charity  towards  the  neighbor, 
and  thence  in  faith,  thus  unless  the  internals  of  the 
church  are  in  the  externals:  the  church  is  not  ir> 
those  who  are  only  in  externals  separate  from  in- 
ternals ;  neither  also  is  the  church  in  those  who 
are  in  faith  separate  from  charity ;  neither  is  the 
church  in  those  who  acknowledge  the  Lord  in 
doctrine,  and  not  in  life :  hence  it  is  evident,  that 
it  is  one  thing  for  the  church  to  be  tvith.  a  nation, 
and  another  thing  to  be  in  a  nation.  It  is  treated 
in  the  internal  sense  in  this  chapter  concerning 
the  church  ivith  the  Jewish  nation,  and  in  that  na- 
tion :  what  the  quality  of  the  church  was  icilh  that 
nation,  is  described  by  the  conjunction  of  Thamar 
with  Judah  under  pretext  of  the  duty  of  the  brother 
in-law,  and  what  the  quality  of  the  church  was  in 
that  nation,  is  described  by  the  conjunction  of  Ju- 
dah with  Thamar  as  with  a  harlot.  — A.  C.  4899. 

Why  the  Jews,  above  all  others,  could  act  as 
a  representative  Church. 

485.  What  is  the  nature  and  quality  of  their 
fantasies  and  lusts,  no  one  can  know,  unless  he  has 
had  some  conversation  with  them  in  another  life ; 
and  this  was  granted  me  in  order  that  I  might 
know,  for  occasionally  I  have  there  discoursed 
with  them.  They  love  themselves,  and  they  love 
worldly  wealth  above  all  others,  and  moreover 
above  all  others  fear  the  loss  of  self-honor,  and 
also  the  loss  of  gain ;  wherefore  also  at  this  day, 
as  formerly,  they  despise  others  in  comparison 
with  themselves,  and  also  with  the  most  intense 
application  acquire  to  themselves  wealth,  and 
moreover  are  timid.  Because  such  has  been  from- 
ancient  times  the  quality  of  that  nation,  therefore 
they  could  above  other  nations  be  held  in  a  holy 
external  without  any  holy  internal,  and  thus  could 
represent  in  an  external  form  the  tilings  which  are 
of  the  church  ;  these  fimtasies  and  these  lusts  are 
what  caused  such  contumacy.  This  also  appears 
from  several  tilings  which  are  related  of  tliem  in 
the  historical  of  the  Word.  After  they  were 
punished,  they  could  be  in  such  external  humilia- 
tion as  no  other  nation  could  be  in,  for  they  could 
lie  prostrate  on  the  ground  for  whole  days,  and 
roll  themselves  in  the  dust,  not  raising  themselves 
up  till  the  third  day ;  they  could  also  niourn  for 
several  days,  go  in  sackcloth,  in  tattered  garments. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


121 


with  ashes  or  dust  sprinkled  on  their  heads  ;  they 
could  last  without  intermission  for  several  days, 
and  meanwhile  burst  forth  into  bitter  weeping  ; 
but  this  was  only  from  bodily  and  earthly  love, 
and  from  the  fear  of  losing  preeminence  and 
worldly  weaitli ;  for  it  was  not  any  tiling  internal 
wliicli  alfected  them,  inasmuch  as  tliey  did  not  at 
all  know,  nor  indeed  wish  to  know,  what  was  in- 
ternal, as  tliat  there  is  a  life  after  death,  and  that 
there  is  eternal  salvation.  Hence  it  may  appear, 
that  such  being  their  quality,  tiiey  must  of  neces- 
sity be  deprived  of  every  holy  internal,  inasmuch 
as  this  in  no  wise  agrees  witii  such  a  holy  external, 
for  they  are  altogether  contrary  to  each  other ; 
also,  that  they  beyond  all  ethers  could  act  as  rep- 
resentative of  a  church,  namely,  represent  holy 
tilings  in  an  external  form,  without  any  internal 
holy  ;  and  thus  that  by  this  nation  niigbt  be  given 
somewhat  of  communication  with  the  heavens.  — 
Jl.  C.  42!)3. 

486.  That  Divine  representative  worship  was 
still  instituted  witli  that  nation,  was  because  rep- 
resentative worship  could  be  instituted  with  every 
nation,  which  had  holy  externals  of  worship,  and 
worshipped  almost  idolatrously :  for  what  is  repre- 
sentative does  not  respect  the  person,  but  the  thing, 
and  it  was  of  tliat  nation  above  every  otJier  nation 
altogether  to  worship  external  things  as  holy  and 
Divine,  without  any  internal ;  as  to  adore  their 
fathers,  Abraham,  Isaac,  and  Jacob,  afterwards 
Moses  and  David,  as  deities,  and  besides  to  ac- 
count holy  and  as  Divine  and  to  worship  every 
stone  and  every  [piece  of]  wood,  whicJi  was  in- 
augurated into  their  Divine  worship,  as  the  arks, 
tlie  tables  there,  the  lamp,  the  altar,  the  garments 
of  Aaron,  the  urim  and  thummim,  and  afterwards 
the  temple.  By  such  things  at  that  time  there  was 
given  of  the  Lord's  Providence  a  communication 
of  the  angels  of  heaven  with  man:  for  there  must 
needs  be  somewhere  a  church,  or  the  representa- 
tive of  a  church,  that  there  may  be  communication 
of  heaven  with  the  human  race ;  and  inasmuch  as 
that  nation,  above  every  other  nation,  could  place 
Divine  worship  in  external  things,  and  thus  act 
the  representative  of  a  church,  therefore  that  na- 
tion was  taken.  —  A.  C.  8588. 

The  Jews'  Idea  of  God. 

487.  That  no  one  can  see  Jehovah  face  to  face, 
and  live,  was  a  thing  known  to  the  ancients,  and 
hence  the  knowledge  thereof  was  derived  to  the 
posterity  of  Jacob  ;  and  on  this  account  they  so 
much  rejoiced  when  they  saw  any  angel,  and  yet 
lived,  as  m  the  book  of  Judges,  "  Gideon  saw  that 
it  was  the  angel  of  Jehovah,  wherefore  Gideon 
said.  Lord  Jehovih,  since  I  have  seen  the  angel  of 
Jehovah  face  to  face.  And  Jehovah  said  unto 
him.  Peace  be  to  thee ;  be  not  afraid,  because 
thou  shult  not  die,"  vi.  22,  23.  In  the  same  book : 
"  Manoali  said  to  iiis  wife.  Dying  we  shall  die,  be- 
cause we  have  seen  God,"  xiii.  22.  And  in 
Moses:  "Jehovah  said  to  Moses,  Thou  canst  not 
see  my  faces ;  because  a  man  shall  not  see  Me 
and  live,"  Exod.  xxxiii.  20.  That  it  is  said  of  Mo- 
ses "  that  Jehovah  spake  with  him  face  to  face," 
Exod.  xxxiii.  11,  and  that  "Jehovah  know  him 
face  to  face,"  Deut.  xxxiv.  10,  is  because  He  ap- 
peared to  him  in  a  iiuman  form  adequate  to  his  re- 
ception, which  was  external,  namely,  as  an  aged 
man  with  a  beard  sitting  with  him,  as  I  have  been 
instructed  by  the  angels.  Hence  also  the  Jews 
had  no  other  idea  of  Jehovah,  than  as  of  a  very  old 
man  with  a  long  beard  white  as  snow,  who  could 
do  miracles  beyond  other  gods ;  not  tliat  he  was 

16 


most  holy,  because  they  knew  not  what  holy  was, 
still  less  in  that  they  could  in  no  wise  see  the  holy 
proceeding  from  him,  because  they  were  iu  cor- 
j)oreal  and  terrestrial  love,  without  any  holy  in 
ternal.  — ^i.  C.  42!)i). 

The  Jews  in  Heart  believed  in  several  Gods. 

488.  In  the  Word  it  is  occasionally  said,  that 
there  is  none  as  Jehovah  God,  also  that  there  is  no 
(lod  as  He;  it  was  so  said  in  the  Word,  because 
at  that  time  they  worshipped  several  gods  in  the 
land  where  the  church  was,  as  also  in  the  lands 
where  the  church  was  not,  and  every  one  preferred 
his  own  god  to  the  god  of  another ;  they  distin- 
guished them  by  names,  and  the  God  of  the  Israel- 
ites and  Jews  by  the  name  Jeliovah.  The  Jews 
and  Israelites  themselves  believed  also  that  several 
gods  were  given,  but  that  Jehovah  was  greater 
than  the  rest,  by  reason  of  miracles  ;  wherefore 
also,  when  miracles  ceased,  they  instantly  lapsed 
to  the  worship  of  other  gods,  as  is  evident  from 
the  historicals  of  the  Word :  that  there  is  one 
God,  and  none  besides  him,  they  said  indeed  with 
the  mouth,  but  they  did  not  believe  with  the  heart. 
Hence  now  it  is  said  in  the  Word,  that  Jehovah  is 
greater  than  the  rest  of  the  gods,  and  there  is  none 
as  He,  as  in  David :  "  Who  is  a  great  God  as 
Thou  ?  Thou  art  a  God  that  doest  what  is  wonder- 
ful," Psalm  Ixxvii.  13,  14.  Again,  "  Who  is  as 
Jehovah  our  God  ?"  cxiii.  5.  Again,  "Jehovah  is 
the  great  God,  and  great  King  above  all  gods," 
Psalm  xcv.  3.  Again,  "  Jehovah  is  great  and  ex- 
ceedingly praised.  He  is  to  be  feared  above  all 
gods,"  Psalm  xcvi.  4.  On  this  account  also  Jeho- 
vah is  called  God  of  gods,  and  Lord  of  lords, 
Psalm  cxxxii.  2,  3  ;  Dan.  ii.  47.  That  neverthe- 
less it  denotes,  in  the  internal  sense,  that  there  is 
one  God,  and  none  besides  Him,  is  evident  from 
Isaiah:  "Remember  the  former  things  from  an 
age ;  because  I  am  God,  and  there  is  no  God 
else ;  and  there  is  none  as  I,"  xlvi.  9.  —  A.  C. 
7401. 

489.  This  opinion  concerning  several  gods  had 
place  in  tlie  minds  of  the  Jews  more  than  other 
nations,  as  is  sufficiently  manifest  from  their  fre- 
quent apostasy  to  the  worship  of  other  gods,  so 
frequently  mentioned  in  the  historical  books  of  the 
Word.  This  nation  was  so  insane  that  they  con- 
fessed Jehovah  only  with  the  mouth,  but  still  in 
heart  acknowledged  other  gods,  which  may  be 
manifest  from  this,  that  after  they  had  seen  so 
many  miracles  in  Egypt,  so  many  likewise  after 
wards,  the  sea  divided  before  them,  and  the  army 
of  Pharaoh  immersed  therein,  the  pillar  of  the 
cloud  and  hre  continually  appearing,  the  manna 
rained  down  daily  from  heaven,  and  the  very  pres- 
ence itself  of  Jehovah  with  so  great  majesty  and 
so  great  terror  on  Mount  Sinai,  and  afterwards 
had  uttered  a  confession  th;it  Jehovah  alone  was 
God,  yet  after  some  weeks,  merely  because  Moses 
delayed  his  return,  they  demanded  for  themselves 
molten  gods  to  worship,  and  when  these  gods  were 
made  by  Aaron,  they  paid  them  divine  worship,  by 
a  festival,  by  burnt  offerings  and  sacritices,  and  by 
dances  :  hence  it  may  be  manifest,  that  the  wor- 
ship of  several  gods  inhered  in  their  hearts.  That 
this  nation  was  of  such  a  character  above  every 
other  nation  throughout  the  earth,  is  also  evident 
from  Jeremiah  :  '•  Hath  a  nation  changed  gods,  and 
hath  my  people  changed  their  glory  for  that  which 
doth  not  profit  ?  Be  astonished,  ye  heavens,  at  this, 
and  be  horribly  afraid  ;  tremble  exceedingly  :  Ac- 
cording to  the  number  of  thy  cities  were  thy  gods, 
O  Judah,"  ii.  11,  12,  28.; — i.  C.  8301. 


122 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


How  rommunication  with  Angels  by  Repre- 
sentatives was  effected. 

4lt0.  Communication  with  the  angels  in  heaven 
by  representatives  was  effected  at  tliat  time  in  this 
manner  :  their  external  worsiiip  was  communicated 
with  angelic  spirits,  who  are  simple,  and  do  not 
reflect  on  thini^s  internal,  but  still  are  interiorly 
good ;  such  are  they  wlio  in  the  Grand  Man  cor- 
respond to  the  skins ;  these  do  not  at  all  attend  to 
the  intcrniil  of  man,  but  only  to  his  external ;  if 
this  latter  appears  holy,  they  also  think  holily  con- 
cerning it ;  the  interior  angels  of  heaven  saw  in 
those  spirits  the  things  that  were  represented,  con- 
sequently the  celestial  and  Divine  things  which 
corresponded ;  for  with  these  [spirits]  they  could 
be  present,  and  see  those  things,  but  not  with  man, 
except  by  them :  for  angels  dwell  with  men  in  in- 
teriors, but  where  there  are  no  interiors,  they  dwell 
in  the  interiors  of  simple  spirits,  for  the  angels 
have  no  relish  except  for  things  spiritual  and  ce- 
lestial, which  are  the  interiors  contained  in  repre- 
sentatives. From  these  few  observations  it  may 
be  manifest  how  communication  with  heaven  could 
be  given  by  such  a  people.  — .?.  C.  8588. 

The  Representative  of  a  Church  could  not  be 
established  with  the  Jews  till  all  Knowl- 
edge of  Internal  Things  had  utterly  departed. 

491.  The  case  herein  is  this.  The  representa- 
tive of  a  church  could  not  be  established  among 
them,  till  the  time  when  they  were  altogether  vas- 
tated,  that  is,  when  they  had  no  knowledge  of  in- 
ternal things  ;  for  if  they  had  had  a  knowledge  of 
internal  things,  they  might  have  been  aftected  with 
them,  and  thus  might  have  profened  them.  For 
holy  things,  that  is,  internal  truths  and  goods,  may 
be  profaned  by  those  who  know  and  acknowledge 
them,  and  still  more  by  those  who  are  affected  with 
them,  but  not  by  those  who  do  not  acknowledge. 
Therefore  it  was  provided  of  the  Lord,  that  the 
genuine  representative  of  the  church,  that  is,  the 
internal,  should  depart  from  the  posterity  of  Jacob, 
before  they  came  into  the  representatives  of  the 
land  of  Canaan,  insomuch  that  they  did  not  know 
any  thing  at  all  concerning  the  Lord.  They  ex- 
pected indeed  that  the  Messiah  would  come  into 
the  world,  bat  to  the  intent  that  he  miglit  raise 
them  to  glory  and  eminence  above  all  nations  of 
the  earth,  not  that  he  might  save  their  souls  to 
eternity ;  yea,  neither  did  they  know  any  thing  of 
a  heavenly  kingdom,  nor  of  a  life  after  death,  nor 
even  of  ciiarity  and  faith.  That  they  might  be 
reduced  to  this  ignorance,  they  were  kept  for  sev- 
eral hundred  years  in  Egypt,  and  when  they  were 
called  out  thence,  they  were  ignorant  of  the  very 
name  of  Jehovah,  Exod  iii.  1'2-14.  And  more- 
over they  lost  all  worship  of  the  representative 
church,  insomuch  that  after  the  precepts  of  the 
decalogue  had  been  promulgated  in  tlieir  presence 
from  Mount  Sinai,  within  a  month  of  days  they  re- 
lapsed to  the  Egyptian  worship,  which  was  of  a 
golden  calf,  Exod.  xxxii.  And  because  that  nation, 
which  was  brought  forth  out  of  Egypt,  was  such, 
therefore  they  all  perished  in  the  wilderness,  for 
nothing  was  any  longer  required  of  them  but  to 
keep  the  statutes  and  commandments  in  external 
form,  inasmuch  as  this  was  to  act  what  was  repre- 
sentative of  the  church.  To  this,  however,  they 
could  not  be  brought  back  who  had  grown  up  to 
mature  age  in  Egypt,  but  their  children  could, 
although  with  diiliculty,  in  the  beginning  by  mira- 
cles, and  afterwards  by  fears  and  captivities,  as 
appears  from  the  books  of  Josliua  and  Judges. 
Hence  it  may  be  evident,  that  every  genuine  or 


internal  representative  of  the  church  departed  from 
them  before  they  came  into  the  land  of  Canaan, 
where  an  external  representative  of  the  church 
was  begun  among  them  in  a  full  form.  For  the 
land  of  Canaan  was  the  very  land  itself,  where 
representatives  of  the  church  could  be  exhibited, 
inasmuch  as  all  the  places  and  all  the  boundaries 
there  were  representative  from  ancient  times. — 
.3.  C.  4289. 

Why  the  Interior  Things  of  the  Word  were 
concealed  from  the  Jews. 

492.  Inasmuch  as  the  rational  human  is  such, 
therefore  the  Word  is  written  according  to  man's 
conception,  and  even  according  to  his  genius ; 
hence  it  is,  that  the  internal  and  external  senses 
of  the  Word  differ  from  each  other ;  which  may 
sufficiently  appear  from  the  Word  of  the  Old  Tes- 
tament, where  most  things  are  said  according  to 
the  apprehension  and  genius  of  the  people  who 
lived  at  that  time.  On  this  account  so  little  men- 
tion is  made  concerning  a  life  after  death,  concern- 
ing eternal  salvation,  and  concerning  the  internal 
man ;  for  such  was  the  Jewish  and  Israelitish  peo- 
ple, with  whom  the  church  was  at  that  time,  that, 
if  those  things  had  been  openly  declared,  they 
would  not  only  not  have  understood  them,  but 
would  also  have  derided  them ;  in  like  manner,  if 
it  had  been  openly  declared  to  them,  that  the  Mes- 
siah, or  Christ,  would  come  to  save  their  souls  to 
eternity,  this  also  they  would  have  rejected  as 
nothing,  as  may  appear  at  this  day  from  the  same 
nation,  before  whom  if  mention  be  made  of  any 
thing  internal,  or  spiritual,  and  that  the  Messiah 
shall  not  be  the  greatest  King  on  earth,  it  is  de- 
rided. This  was  the  reason  why  the  Lord  spake 
in  like  manner  as  the  Prophets  throughout,  and 
some  things  by  parables,  as  he  himself  says  in 
Matthew  :  "  I  speak  to  them  by  parables,  because 
seeing  they  see  not,  and  hearing  they  hear  not, 
neither  do  they  understand,"  xiii.  13  ;  the  seeing 
and  the  hearing  are  they  who  are  within  the 
church,  who  although  they  see  and  hear,  yet  do 
not  understand.  And  in  John  :  "  He  hath  blinded 
their  eyes,  and  hardened  their  heart,  tJiat  tliey  may 
not  see  with  their  eyes,  and  understand  with  the 
heart,  and  convert  themselves,  and  1  should  heal 
them,"  xii.  40 ;  by  converting  themselves,  and 
being  healed,  is  implied,  that  still  they  would 
afterwards  reject,  and  would  thereby  profane, 
which  is  attended  with  eternal  damnation.  Never- 
theless the  Lord  laid  open  the  interior  things  of 
the  Word  in  many  places,  but  only  for  the  wise.  — 
A.  a  2520. 

493.  On  the  same  account,  likewise,  all  the 
mysteries  of  faith  were  hidden  from  them,  being 
concealed  under  the  representatives  of  their 
church ;  and  the  style  of  the  prophetic  writings 
was,  for  tlie  same  reason,  dark  and  obscure. — 
A.  a  302. 

494.  The  church  instituted  with  the  Jews  was 
not  a  church  as  to  them,  but  only  the  representa- 
tive of  a  church  ;  for  tiiat  there  may  be  a  church, 
there  must  be  with  the  man  of  the  church  faith  in 
the  Lord,  and  also  love  to  Him,  and  likewise  love 
towards  the  neighbor ;  these  constitute  the  church. 
But  these  things  did  not  exist  with  the  people  who 
were  called  Jacob,  for  they  neither  acknowledged 
the  Lord,  thus  neither  were  wilhng  to  hear  of  faith 
in  Him,  still  less  of  love  towards  Hun,  and  not 
even  towards  the  neighbor ;  for  tlioy  were  in  self- 
love  and  the  love  of  tlie  world,  which  loves  are 
altogether  opposite  to  love  to  the  Lord  and  love 
towards   the   neighbor ;  this  was  inrooted  in  tliat 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


123 


people  from  their  first  parents  :  hence  it  is,  tliat 
with  tliat  people  tliere  could  not  any  church  be 
established,  but  only  tiiose  things  of  the  church  be 
represented.  The  church  is  represented,  when 
man  places  worship  in  externals,  but  in  such  as 
correspond  to  heavenly  tilings ;  then  internal 
things  are  represented  by  external,  and  the  inter- 
nal things  are  open  in  lieaven,  with  which  [heaven] 
conjunction  is  thus  effected :  to  the  intent  there- 
fore that  the  Israelitish  people  might  represent, 
when  their  interiors  were  without  the  faitii  and 
love  of  heaven,  even  full  of  self-love,  and  the  love 
of  the  world,  those  interiors  were  veiled,  in  conse- 
quence whereof  external  things  might  be  commu- 
nicated with  spirits,  and  by  them  with  angels, 
without  intern;il  things:  wliorefore  unless  the  in- 
ternal things  hid  been  veiled,  they  would  also  have 
been  open,  and  then  the  representative  would  have 
perished,  because  filthy  things  would  have  burst 
ibrth  and  contaminated.  The  Israelitish  people, 
above  all  others,  were  capable  of  being  thus  veiled, 
because  tliey,  above  all  others,  adored  external 
things,  and  made  all  holiness,  yea,  every  thing 
Divine,  to  consist  in  them.  From  these  things  it 
may  be  manifest  what  is  meant  by  sanctifying, 
namely,  that  it  denotes  a  veiling  of  the  interiors, 
that  they  may  appear  in  the  holy  of  faith,  yet  not 
to  themselves,  but  to  the  angels  with  them.  —  wi.  C. 

The  Jewish  Church,  and  all  Things  apper- 
tainius;  to  it,  representative  of  the  Lord's 
Kinu'dom,  and  the  Arcanum  of  the  Christian 
(  hurch. 

4'J5.  No  |)erson  of  a  sound  understanding  can 
suppose  that  the  different  animals  which  wore  of- 
fer.,'d  in  sacrifice  had  no  other  signification  than 
thit  of  a  sacrifice  ;  or  that  an  ox,  a  bullock,  or 
calf,  signified  the  same  as  a  sheep,  a  kid,  and  a 
{joat,  and  these  the  same  as  a  lamb,  and  tliat  the 
like  was  signified  by  turtle  doves  and  young 
pigeons.  Each  of  these  animals  had  its  particular 
signification,  as  may  appear  plain  from  this  consid- 
eration, that  one  was  never  on  any  account  of- 
fered in  the  place  of  another :  thus  the  names  wore 
expressly  mentioned  of  those  which  should  be 
offered  in  the  burnt  offerings  and  daily  sacrifices, 
in  those  of  the  Sabbaths  and  feasts,  in  the  freewill 
offerings,  in  the  offerings  of  vows  and  of  thanks- 
giving, in  the  trespass  and  sin  offerings,  and  also 
n  the  offerings  of  purification  ;  which  would  never 
aave  been  done,  unless  somewhat  particular  had 
Docn  represented  and  signified  by  each  animal. 
iJut  what  such  jjarticular  representation  and  signi- 
ficat:on  was,  it  would  take  too  much  space  here  to 
explain  ;  suffice  it  to  know  that  celestial  things 
are  what  are  signified  by  the  cattle,  and  that  spir- 
itual things  are  what  are  signified  by  the  birds,  and 
that  by  each  sort  of  cattle  and  birds  is  signified 
some  particular  celestial  and  spiritual  thing.  The 
Jewisli  church  itself,  and  all  things  appertaining  to 
it,  were  representative  of  such  things  as  respect 
the  Lord's  kingdom,  to  whicii  nothing  belongs  but 
what  is  celestial  and  spiritual,  that  is,  nothing  but 
what  has  relation  to  love  and  faith.  Tiiis  may 
pi  linly  enough  appear  from  the  signification  of 
clean  and  useful  beasts,  which,  inasmuch  as  in 
the  most  ancient  churches  they  signified  celestial 
goods,  were  afterwards  made  representative  hi  the 
church,  when  a  worship  merely  external,  and  that 
repriisentative,  was  held  in  esteem  and  acknowl- 
edged. The  subject  here  treated  of  being  con- 
cerning the  state  of  the  church,  and  it  bemg  fore- 
told what  it  would  be  in  time  to  come,  this  was 
ehowu  to  Abram   by   representatives,   exactly  as 


here  recorded :  but  still,  in  the  internal  sense, 
they  had  a  spiritual  signification  and  reference,  as 
must  be  jilain  to  every  one  who  considers  the  cir- 
cumstances. For  what  need  would  there  have 
been  to  take  a  heifer  of  three  years  old,  a  she  goat 
of  three  years  old,  a  ram  of  three  years  old,  a  tur- 
tle dove  and  young  pigeon,  and  to  divide  them  into 
two  parts,  and  to  place  them  in  such  and  such  a 
manner,  unless  they  all,  collectively  and  individ- 
ually, had  been  significative. — Jl.  C.  \ii2'.i. 

41)().  There  was  also  represented  before  certain 
spirits  the  tabernacle  with  ♦•he  ark  ;  for  they  who 
have  been  greatly  delighted  with  the  Word,  dur 
ing  their  abode  in  the  world,  have  such  things  also 
presented  to  their  view ;  thus  was  then  iH'esented 
the  tabernacle  with  all  its  apparatus,  viz.,  with  its 
courts,  its  curtains  round  about,  its  veils  within,  the 
golden  altar  or  altar  of  incense,  the  table  contain- 
ing the  bread,  the  candlestick,  the  propitiatory 
(mercy  seat)  M'ith  the  cherubim  ;  and  at  tlie  same 
time  it  was  given  to  the  well-disposed  spirits  to 
perceive  what  each  thing  signified ;  the  three 
heavens  were  what  were  represented  by  the  taber- 
nacle, and  the  Lord  himself  by  the  testimony  in 
the  ark  on  which  vms  the  propitiatory;  and  in  pro- 
portion as  their  sight  was  opened,  so  far  they  saw 
therein  things  more  celestial  and  divine,  of  which 
they  had  no  knowledge  in  the  life  of  the  body,  and 
what  is  surprising,  there  was  not  the  smallest  thing 
there  which  was  not  representative,  even  to  the 
hooks  and  rings  ;  to  instance  only  the  bread  which 
was  on  the  table,  in  this  as  in  a  representative  and 
symbol,  they  perceived  that  food  by  which  angels 
live,  thus  celestial  and  spiritual  love  with  their 
joys  and  felicities,  and  in  that  love  and  these  feli- 
cities they  perceived  the  Lord  Himself,  as  the  bread 
or  manna  from  heaven,  besides  other  particulars 
from  the  form,  position,  and  number  of  the  loaves, 
and  from  the  gold  encomj)assing  the  table,  and  from 
the  candlestick  whence  those  things  being  illumi- 
nated exhibited  still  further  representations  of 
things  ineffable;  and  so  with  the  rest;  from  which 
it  might  appear  also,  that  the  rituals  or  representa- 
tives of  the  Jewish  church  contained  in  them  all 
the  arcana  of  the  Christian  church,  and  likewise  tliat 
they,  to  whom  the  representatives  and  significa- 
tives  of  the  Word  of  the  Old  Testament  are 
opened,  may  know  and  perceive  the  arcana  of  the 
Lord's  church  in  the  earths,  whilst  they  live  in  the 
world,  and  the  arcana  of  arcana  which  are  in  the 
Lord's  kingdom  in  the  heavens,  when  they  come 
into  another  life.  —  ^1.  C.  3478. 

What  Eflect  the  Representatives  of  the  Jewish 
Church  had  in  Heaven. 

497.  What  sort  of  representatives  appear  in 
heaven,  is  manifest  from  the  prophets,  as  from 
John  in  the  Apocalypse,  where  mention  is  made 
of  candlesticks,  chap.  i.  12 ;  and  of  a  throne,  with 
twenty-four  thrones  around  it,  and  of  four  animals 
before  the  throne,  chap.  iv.  2,  and  fcllowing  verses ) 
and  of  a  book  with  seven  seals  sealed,  chap.  v. ; 
and  of  horses  going  forth  when  the  seals  were 
opened,  chap.  vi. ;  and  of  angels  variously  clothed, 
with  vials,  chap.  ix.  x.  xv. ;  and  of  a  white  horse, 
chap.  xix.  ;  and  lastly  of  the  New  Jerusalem, 
whose  walls,  gates,  foundation,  height,  breadth, 
and  length  are  described,  chap.  xxi.  xxii. :  similar 
things  are  also  mentioned  by  the  other  prophets. 
All  these  things  are  representatives,  such  as  con- 
tinually appear  before  the  angels  in  the  heavens, 
and  present  in  a  visible  form  the  divine  celestial 
things  which  are  of  the  good  of  love,  and  the  di- 
vine  spiritual  things   which  arc  of  the  good  of 


124 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


faith :  such  things  in  tho  snm  were  represented  by 
the  tabernacle,  and  by  those  thing^s  which  were  in 
the  tabernacle,  as  by  the  ark  itself,  by  the  table 
on  which  was  bread,  by  the  altar  of  incense,  by 
the  candlestick,  and  by  the  rest  of  the  things  ; 
which,  inasmuch  as  tliey  were  the  forms  of  divine 
celestial  and  spiritual  tilings,  therefore  when  they 
were  seen  by  the  people,  at  the  time  they  were 
engaged  in  holy  worship,  then  were  presented 
in  heaven  such  things  as  were  represented,  which, 
as  was  said  above,  were  the  divine  celestial 
things  which  are  of  the  good  of  love  to  the  Lord, 
and  the  divine  spiritual  things  which  are  of  the 
good  of  faith  in  the  Lord  :  such  an  effect  in  heaven 
had  all  the  representatives  of  that  church.  It  is 
to  be  known,  that  spirits  and  angels  are  always 
with  man,  and  that  man  cannot  live  without  them ; 
in  like  manner  that  by  them  man  has  connection 
with  the  Lord,  and  that  so  the  human  race  sub- 
sists, and  also  heaven.  Hence  it  may  be  manifest, 
for  what  end  the  representatives,  and  also  the  rit- 
uals of  the  church,  with  the  Israelitish  nation  were 
instituted :  also  for  what  end  the  Word  is  given, 
wherein  all  things  which  are  in  the  sense  of  the 
letter,  correspond  to  the  divine  things  which  are  in 
heaven,  thus  wherein  all  things  represent,  and  all 
expressions  signify:  hence  man  has  connection 
with  heaven,  and  by  heaven  with  the  Lord  ;  with- 
out which  connection  he  would  have  no  life  at  all, 
for  without  connection  with  the  very  Esse  of  life, 
from  whom  is  all  tiae  Existere  of  life,  no  one  has 
life.  — ./^.  0.9481. 

Illustration  of  Avhat  a  Representative  Church 
is,  and  why  it  is. 

498.  There  are  three  heavens,  the  irfhiost  or 
third,  the  middle  or  second,  and  the  ultimate  or 
first :  in  the  inmost  heaven  the  good  of  love  to  the 
Lord  reigns,  in  the  middle  heaven  the  good  of 
charity  toward  tlie  neiglibor  reigns,  in  the  ultimate 
are  represented  those  things  which  are  thought, 
are  said,  and  exist  in  the  middle  and  inmost 
heaven.  The  representatives  which  are  in  that 
heaven  are  innumerable,  as  paradises,  gardens, 
forests,  fields,  plains,  also  cities,  palaces,  houses ; 
and  likewise  flocks  and  herds,  also  animals,  and 
birds  of  several  kinds,  besides  numberless  other 
things  ;  these  things  appear  before  the  eyes  of 
'angelic  spirits  there,  more  clearly  than  similar 
things  in  the  light  of  midday  on  earth,  and  what 
is  wonderful,  it  is  apperceived  also  what  they  sig- 
nify. Such  things  likewise  appeared  to  the  proph- 
ets, when  their  interior  -sight,  which  is  the  sight 
of  the  spirit,  was  opened,  as  horses  to  Zechariah, 
chap.  vi.  1-9 ;  animals  which  were  cherubs,  and 
aflerwards  the  New  Temple,  with  all  things  ap- 
pertaining to  it,  to  Ezekiel,  chap.  i.  ix.  x.  xl.  to 
xlviii. ;  a  candlestick,  tlirones,  animals  which  were 
also  cherubs,  horses,  the  New  Jerusalem,  and  sev- 
eral other  things,  to  John,  which  are  treated  of  in 
the  Apocalvpse  ;  in  like  manner  horses  and  char- 
iots of  fire"  to  the  boy  of  Elisha,  2  Kings  vi.  17 : 
similar  thhigs  appear  continually  in  heaven,  before 
the  eyes  of  spirits  and  angels,  and  are  natural 
forms,'  into  which  tlie  internal  things  of  heaven 
close,  and  in  which  they  are  figured,  which  are 
thus  rendered  visible  before  the  very  eyes  :  these 
things  are  representations.  The  church  therefore 
is  representative,  when  the  internal  holy  things, 
which  are  of  love  and  faith  from  the  Lord  and  to 
the  Lord,  are  presented  by  forms  visible  in  the 
world  ;  as  in  this  chapter  and  the  following,  by 
the  ark,  the  propitiatory,  the  cherubs,  by  the  tables 
there,  by  the  candlestick,  and  by  the  other  things 


of  the  tabernacle  ;  for  that  tabernacle  was  so  con 
structed,  that  it  might  represent  the  three  heavens, 
and  all  the  things  which  are  therein ;  and  the  ark, 
in  Avhich  was  tho  testimony,  was  so  constructed, 
that  it  might  represent,  the  inmost  heaven,  and  the 
Lord  Himself  there  ;  wherefore  the  form  thereof 
was  shown  to  Moses  in  the   mountain,  Jehovah 
then  saying,  "  That  they  should  make  for  Him  a 
sanctuary,  and  he   would  dwell  in  the  midst  of 
them,"  verse  8.     Every  one  who  is  gifted  with  any 
faculty  of  interior  thought,  may  perceive  that  Je- 
hovah could  not  dwell  in  a  tent,  but  that  He  dwells 
in  heaven  ;  and  that  that  tent  could  not  be  called 
a  sanctuary,  unless  it  had  reference  to  heaven, 
and  to  the  celestial  and  spiritual  things  which  are 
there.     Let  every  one  think  with  himself,  what 
would  it  be  for  Jehovah,  the  Creator  of  heaven 
and  earth,  to  dwell  in  a  small  habitation  made  of 
wood,  covered  over  with  gold,  and  encompassed 
around  with  curtains,  unless  heaven  and  the  things 
of  heaven  had  been  there  represented  in  form : 
for  the  things  which  are  represented  in  form,  ap- 
pear indeed  in  a  like  form,  in  the  ultimate  or  first 
heaven,  before  the  spirits  who  are  there,  but  in 
the  superior  heavens  are   perceived  the  internal 
things  which   are   represented,  which  things,  as 
was  said,  are  the  celestial  things  which  are  of 
love  to  the  Lord,  and  the  spiritual  things  which 
are  of  f;iith  in  the  Lord.     Such  were  the  things 
which  filled  heaven,  when  Moses  with  the  people 
were  in  an  external  holy,  and  adored  it  as  the  hab- 
itation of  Jehovah  Himself:  hence  it  is  evident 
what  is  meant  by  a  representative,  also  that  by  it 
heaven  was   present  with  man,  thus    the   Lord. 
Therefore  a  representative  church,  when  the  an- 
cient church  ceased,  was  instituted  with  the  Is- 
raelitish people,  that  by  such  things  there  might 
be  conjunction  of  heaven,  thus  of  the  Lord  with 
the  human  race,  for  without  conjunction  of  the 
Lord  through  heaven,  man  would  perish;  for  man 
has  his  life  from  that  conjunction.     But  those  rep- 
resentatives were  only  external  mediums  of  con- 
junction, with  which  the  Lord  mu-aculously  con- 
joined  heaven:    but  when   conjunction  by  those 
things  also  perished,  then  the  Lord  came  into  the 
world,  and  opened  the  internal  things  themselves 
which  were  represented,  which  are  the  things  of 
love  and  of  faith  in  Him ;  these  things  now  con- 
join :    nevertheless  the  only  medium  of  conjunc- 
tion at  this  day  is  the  Word,  inasmuch  as  it  is  so 
written,  that  all  and  single  things  therein  corre- 
spond, and  hence  represent  and  signify  the  divine 
tilings  which  are  in  the  heavens.  —  Jl.  C.  9457. 

What  the  Kinsrdoms  of  Judges,  Priests^  and 
Kings  were,  and  why  the  Jews  were  divided 
into  two  Kingdoms. 

499.  In  the  representative  church  with  the  pos- 
terity of  Jacob,  there  was  first  a  kingdom  of 
judges,  afterwards  a  kingdom  of  priests,  and 
lastly  a  kingdom  of  kings  ;  and  by  the  kingdom 
of  judges  was  represented  Divine  truth  from  Di- 
vine good  ;  but  by  the  kingdom  of  priests,  who 
were  also  judges,  was  represented  Divine  good 
from  which  Divine  truth  is  derived  :  and  by  the 
kingdom  of  kings  was  represented  Divine  truth 
without  Divine  good  ;  but  when  something  of  the 
priesthood  was  adjoined  also  to  the  regal  [office], 
then  was  also  represented  by  kings  the  Divine 
truth,  in  which  there  w-as  so  much  of  good  as 
there  was  of  the  priesthood  adjoined  to  the  regal 
office.  All  these  tilings  were  instituted  in  the 
Jewish  church,  that  by  them  might  be  represented 
states  of  heaven,  for  in  heaven  there  are  two  king- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


125 


(loms,  one  which  is  called  the  celestial  kingdom, 
and  the  other  which  is  called  the  spiritual  kinjjj- 
dom ;  the  celestial  kingdom  is  what  is  called  the 
priesthood,  and  the  spiritual  kingdom  what  is 
called  the  royalty  of  the  Lord  ;  in  the  latter  Di- 
vine truth  reigns,  in  the  former  Divine  good :  and 
because  the  representative  of  the  celestial  king- 
dom began  to  perish,  when  they  sought  a  king, 
therefore,  that  the  representative  of  the  Lord's 
kingdom  in  the  iieavens  might  still  be  continued, 
the  Jews  [or  tribe  of  Judaii]  were  separated  from 
the  Israelites,  and  by  the  Jewisli  kingdom  was  rep- 
resented the  celestial  kingdom  of  tlie  Lord,  and  by 
the  Israelitish  kingdom  his  spiritual  kingdom. 
They  who  are  acquainted  with  these  things  may 
know  the  reasons,  why  the  forms  of  government 
with  the  posterity  of  Jacob  were  successively 
changed  ;  why  also,  when  they  asked  a  king,  it 
was  said  to  them  of  Jehovah  by  Samuel,  that  by 
so  doing  they  rejected  Jehovah,  tliat  he  should  not 
reign  over  tliem,  ]  Sam.  viii.  7;  and  that  then  was 
declared  to  them  tlie  right  of  a  king,  verse  11,  and 
following  verses  of  the  same  chapter,  by  which  is 
described  Divine  truth  without  good.  They  who 
are  acquainted  with  tlie  things  above  mentioned, 
may  also  know  why  somewhat  of  the  priesthood 
was  granted  to  David  ;  and  also  why  after  the 
time  of  Solomon  the  kingdom  was  divided  into 
two,  namely,  into  the  Jewish  kingdom  and  the  Is- 
raelitish kingdom.  —  ^i.  C.  8770. 

The  Land  of  Caoaan,  in  respect  to  Churches 
there. 

500.  The  Most  Ancient  Church,  which  was  ce- 
lestial, and  before  the  flood,  and  also  the  Ancient 
Church  which  was  after  the  flood,  were  in  the 
land  of  Canaan,  and  moreover,  in  several  otlier 
kingdoms:  hence  it  came  to  pass,  that  all  the 
nations  in  that  land,  and  likewise  all  the  regions, 
and  all  the  rivers  thereof,  became  representative ; 
for  the  most  ancient  people,  who  were  celestial 
men,  through  all  objects  which  they  saw,  perceived 
such  things  as  appertain  to  the  Lord's  kingdom, 
thus  also  through  the  regions  and  rivers  of  that 
land.  These  representatives,  after  their  times,  re- 
mained in  the  Ancient  Church,  thus  also  the  repre- 
sentatives of  the  places  in  that  land.  The  Word 
in  the  Ancient  Church  had  also  thence  representa- 
tive names  of  places,  as  had  also  the  Word  after 
their  time,  whicli  is  called,  Moses  and  the  proph- 
ets ;  and  because  this  was  so,  Abraham  was  com- 
manded to  go  thither,  and  a  promise  made  him 
that  his  posterity  should  possess  the  land,  and  this 
not  by  reason  of  their  being  better  than  other  na- 
tions, for  they  were  amongst  the  worst  of  all,  but 
that  by  them  a  represent;! tive  church  might  be  in- 
stituted, in  which  no  attention  should  be  paid  to 
person  or  to  place,  but  to  the  things  which  were 
represented,  and  that  thus  also  the  names  of  the 
Most  Ancient  and  of  the  Ancient  Church  might  be 
retained.  —  ^i.  C.  3G8(). 

501.  In  the  land  of  Canaan  a  church  had  existed 
from  the  earliest  ages,  which  was  the  reason  why 
all  the  places  therein,  and  in  the  adjacent  countries, 
with  their  mountains  and  rivers,  which  are  men- 
tioned in  the  Word,  are  made  representative  and 
significative  of  those  things  which  are  the  internals 
of  the  church,  wliich  are  what  are  called  its  spirit- 
ual things.  —  H.  D.  5. 

Character  of  the  Jewish  People. 

502.  It  is  here  first  to  be  told  concerning  the>. 
origins  of  the  tribe  of  Judah,  for  they  are  treated 
of  in  tliis  cliapter.     There  are  three  origins  of  that 


tribe  or  of  the  Jewish  nation  ;  one  is  from  Shelah 
the  son  of  Judah  by  the  (Janaanitish  wife,  another 
is  from  Perez,  and  a  third  from  Serah,  the  sons  of 
Judah  by  Thamar  his  daugiiter-in-law.  That  all 
the  Jewish  nation  was  from  these  three  sons  of 
Judah,  is  evident  from  the  enumeration  of  the  sons 
and  grandsons  of  Jacob  who  came  with  him  into 
Egypt,  Gen.  xlvi.  12  ;  also  from  their  classification 
according  to  families,  spoken  of  in  Moses  :  "  The 
sons  of  Judah  were  according  to  their  families  ; 
to  Shelah,  the  family  of  the  Shelonites  ;  to  Perez, 
the  family  of  the  Parzites  ;  to  Serah,  the  family  of 
the  Sarhites,"  Numb.  xxvi.  20,  and  1  Cliron.  iv.  21. 
Hence  it  is  evident  what  was  tiie  origin  of  that 
nation;  namely,  that  a  third  part  thereof  was  from 
the  Canaanitish  mother,  and  two  third  parts  from 
the  daughter-in-law,  consequently  all  from  an  ille- 
gitimate bed.  What  this  origin  involves  and  rep- 
resents, is  evident  from  what  follows,  namely,  that 
their  interiors  were  similar,  or  had  a  like  origin: 
that  Judah  married  a  Canaanitc,  involves  an  origin 
from  evil  which  is  from  tlie  false  of  evil,  for  tliis  is 
signified  in  the  internal  sense  by  the  daughter  of  a 
man  a  Canaanite ;  that  he  lay  with  his  daughter-in- 
law  involves  and  represents  damnation  from  falsified 
truth  from  evil,  for  whoredom  in  the  Word  through- 
out signifies  the  falsification  of  truth.  Evil  from  the 
false  of  evil,  is  evil  of  the  life  from  a  false  doctrinal, 
which  has  been  hatched  from  the  evil  of  self-love, 
that  is,  from  those  who  are  in  that  evil,  and  confirmed 
by  the  sense  of  the  letter  of  the  Word:  such  is  the 
origin  of  evil  with  the  Jewish  nation,  and  such  is  the 
origin  of  evil  with  some  in  the  Christian  world,  es- 
pecially with  those  who  in  the  Word  are  under- 
stood by  Babel.  This  evil  is  such,  that  it  precludes 
every  way  to  the  internal  man,  insoiiiucli  tJiat  there 
cannot  any  thing  of  conscience  be  formed  tlierein  ; 
for  the  evil  which  a  man  does  from  a  false  doc- 
trinal, this  he  believes  to  be  good  because  he 
believes  it  to  be  true,  and  thus  he  does  it  from  a 
principle  of  lawfulness,  of  freedom,  and  of  delight ; 
thence  heaven  is  so  closed  to  him,  that  it  cannot 
beopened.  — ^.  C.  4818. 

503.  The  Jews  had  an  hereditary  evil  which 
could  not  be  eradicated  by  regeneration,  because 
they  did  not  admit  it.  That  they  had  such  an 
hereditary,  and  that  they  could  not  be  regenerated, 
is  very  evident  from  all  those  things  which  are  re- 
lated of  them  in  the  Word,  and  still  further  from 
the  following  passages  in  Moses  :  "  Moses  called 
all  Israel,  and  said  unto  them.  Ye  have  seen  all 
things  which  Jehovah  hath  done  in  your  eyes  in 
the  land  of  Egypt  to  Pharaoh  and  all  his  servants, 
and  to  all  his  land ;  and  Jeiiovah  hath  not  given 
you  a  heart  to  know,  and  eyes  to  see,  and  ears  to 
hear  even  to  this  day,"  xxix.  2-4.  Again :  "  I 
know  the  device  of  the  people,  which  tiiey  do  at 
tliis  day,  before  I  introduce  them  into  the  land 
which  I  have  sworn,"  Deut.  xxxi.  21.  And  again: 
"  I  will  hide  my  faces  from  them,  1  will  see  wliat 
is  their  last  [end] ;  for  they  are  a  generation  of  per- 
versities, sons  in  whom  is  no  truth.  1  would  ex- 
terminate them,  I  would  cause  their  memory  to 
cease  from  man,  unless  I  feared  the  indignation  of 
the  enemy.  Because  they  are  a  nation  perishing 
in  counsels,  and  there  is  no  intelligence  in  them  ; 
because  their  vine  is  of  the  vine  of  Sodom,  and 
their  grapes  of  the  fields  of  Gomorrah :  their 
grapes  are  hemlock,  the  clusters  are  bitter  to  tkem. 
Their  wine  is  the  poison  of  dragons,  and  the  cruel 
head  of  asps.  Is  not  this  laid  up  in  store  with  me, 
sealed  in  my  trer-sures  ?  "  Deut.  xxxii.  20,  2()-34 ; 
and  in  other  places  very  frequently,  especially  in 
Jeremiah. — Jl.  C.  4317. 


126 


COilPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


[Note.  —  It  must  not  lio  understood  from  the  above,  that 
Biveilenliorf;  nioant  to  tea(-h  that  no  Jew  could  be  regeneraterl, 
b(it  thai  llie  Jfws  as  «  natwii  could  not  be  rej^eiierated.  For  it  is 
e.\))rcssly  slated  in  A.  (,'.  7459,  that  "  few  of  them  are  in  heaven." 

—  Coiipil'''] 

504.  Tlie  evil  of  self-love  is  not,  as  it  commonly 
appears,  tlie  external  elation  which  is  called  pride, 
but  it  is  hatred  against  tlie  neighbor,  and  thence  a 
burning  desire  of  revenge,  and  the  delight  of 
cruelty :  these  are  tlie  interiors  of  self-love ;  its 
exteriors  are  contempt  of  others  in  comparison 
with  self,  and  aversion  to  tiiose  wlio  are  in  spiritual 
good,  and  this  sometimes  with  a  manifest  elation 
or  pride,  and  sometimes  without  it ;  for  he  who 
holds  his  neighbor  in  such  hatred,  interiorly  loves 
himselt"  alone,  and  only  others  whom  he  regards  as 
one  with  himself,  thus  them  in  himself,  and  himself 
in  them,  with  a  view  to  himself  alone  as  the  end. 
Such  are  they  who  are  represented  by  Judah  in 
the  opposite  sense ;  the  Jewish  nation  also  had 
been  in  such  love  from  the  earliest  times,  for  they 
had  regaided  all  in  tlie  universal  earth  as  the 
vilest  slaves,  and  as  of  no  account  respectively  to 
themselves :  they  have  also  held  tiiem  in  hatred, 
and  what  is  ntore,  when  self-love  and  the  love  of 
the  world  has  not  joined  them  mutually  together, 
they  have  even  persecuted  companions  and  brethren 
with  similar  hatred ;  this  still  remains  with  that 
nation,  but  inasmuch  as  they  now  live  by  favor  in 
the  lands  of  strangers,  they  keep  that  spirit  con- 
cealed. —  A.  C.  4750. 

505.  The  lust  of  gain  and  avarice  has  in  it  that 
it  not  only  wishes  to  possess  the  whole  world,  but 
also  for  the  sake  of  gain  to  plunder  every  one,  yea, 
to  kill,  and  it  likewise  would  kill  for  a  trifle,  if  the 
laws  did  not  oppose  it :  and  moreover  in  the  gold 
and  silver  which  sucii  a  man  possesses,  he  regards 
himself  as  the  greatest  in  power,  howsoever  he 
appears  to  do  otherwise  in  the  external  form. 
Hence  it  is  evident,  that  in  avarice  there  is  not 
only  the  love  of  the  world,  but  also  self-love,  and 
indeed  the  most  filthy  self-love.  For  with  the 
sordidly  avaricious,  elation  of  mind  or  pride  is  not 
60  conspicuous  outwardly,  since  this  sometimes  is 
not  concerned  about  wealth  for  the  sake  of  osten- 
tation ;  neither  is  it  that  kind  of  self-love  which  is 
usually  connected  with  pleasures,  for  they  have 
little  concern  about  the  body  and  its  food  and 
clothing ;  but  it  is  a  love  altogether  earthly,  hav- 
ing nothing  for  its  end  but  money,  in  which  it 
believes  itself  not  in  act  but  in  ability  above  all. 
Hence  it  may  be  evident,  that  in  avarice  there  is  a 
love  of  self  the  lowest  and  the  vilest  of  all;  where- 
fore in  tlie  otlier  life  the  avaricious  appear  to 
tliemselves  to  be  among  swine ;  and  tliey  are, 
beyond  all  others,  contrary  to  all  good  whatever. 
They  are  tlience  in  such  thick  darkness  that  they 
cannot  in  any  wise  see  wliat  is  good  and  what  is 
true  ;  that  there  is  any  internal  of  man  which  lives 
after  death,  they  do  not  at  all  comprehend,  and  in 
heart  deride  those  who  say  this.  The  Jewish  na- 
tion had  been  such  from  the  beginning,  wherefore 
it  was  impossible  for  any  thing  internal  to  be  dis- 
covered manifestly  to  them,  as  is  evident  from  the 
Word  of  the  Okl  Testament:  and  whereas  they 
are  rooted  in  that  worst  kind  of  self-love,  there- 
fore also  unless  by  avarice  they  were  so  far  re- 
moved from  things  internal,  and  were  thence  kept 
in  thick  darkness,  they  would  delile  interior  truths 
and  goods,  and  would  thus  profane  them  more 
than  others  ;  for  they  cannot  profane  so  long  as 
they  do  not  acknowledge.  Hence  it  is  that  the 
Lord  says  of  them  in  John,  '•  Ye  am  of  your 
father  the  devil,  and  the  desires  of  your  father  ye 
will  to  do :  he  was  a  murderer  from  tlie  beginning," 


viii.  44 :  and  of  Judas  Iscariot,  who  f^pre- 
sented  the  Jewisii  cliurch :  "  Have  not  I  chosen 
you  twelve,  but  one  of  you  is  a  devil  ?  "  John  vi. 
70.  By  him  also,  in  that  he  sold  the  Lord,  the 
like  was  represented  as  here  by  Judah,  who  said, 
Go  ye,  and  let  us  sell  Joseph.  —  Jl.  C.  4751. 

50(5.  That  the  Jewish  nation  considers  the  inter- 
nal of  the  church  as  a  harlot,  or  as  false,  is  very 
evident.  As  for  example,  if  any  one  should  tell 
them,  that  the  internal  of  the  church  is  that  the 
Messiah,  who  is  predicted  in  the  propheticala 
of  the  Word,  and  whom  therefore  they  expect,  is 
the  Lord,  this  tliey  reject  altogether  as  false.  If 
any  one  should  tell  them,  that  the  internal  of  the 
church  is  that  the  Messiah's  kingdom  is  not  worldly 
and  temporal,  but  heavenly  and  eternal,  this  also 
they  pronounce  to  be  false.  If  any  one  should 
tell  them,  that  the  rituals  of  their  church  repre- 
sented the  Messiah  and  his  heavenly  kingdom, 
they  do  not  know  what  this  means.  If  any  one 
should  tell  them,  that  the  internal  of  the  church  is 
the  good  of  charity  and  the  truth  of  faith,  doctrine 
and  life  togetJier,  this  they  regard  not  otherwise 
than  false  ;  in  like  nmnner  in  all  otiier  cases  ;  yea, 
at  the  bare  proposition  that  the  church  has  an  in- 
ternal, they  stupidly  smile.  The  reason  is,  be- 
cause they  are  in  external  things,  and  indeed  in 
the  lowest  of  external  things,  namely,  the  love  of 
things  earthly,  for  above  all  other  men  they  are  in 
avarice,  which  is  altogether  earthly :  persons  of 
such  a  character  cannot  possibly  have  any  other 
views  of  the  interior  things  of  the  church,  for  they 
are  more  remote  from  heavenly  light  than  the  rest 
of  mankind,  and  thus  more  than  others  in  thick 
darkness.  —  A.  C.  4805. 

The  Jews  regard  Internal  Truth  as  a  Harlot. 

507.  That  the  Jewisli  nation  regards  internal 
trutii  as  a  harlot,  and  if  it  conjoins  itself  therewith, 
that  it  does  so  from  lust  as  of  conjunction  with  a 
harlot,  may  be  illustrated  by  the  following  cases. 
If  it  is  told  them  that  the  Word  is  holy,  yea,  tliat 
it  is  most  holy,  also  that  every  tittle  tlierein  is  holy, 
they  acknowledge  it,  and  conjoin  themselves,  but 
this  from  such  a  lust,  for  they  believe  it  holy  in  the 
letter,  and  not  that  a  holy  flows  in  through  the 
holy  of  the  letter,  with  those  who  are  in  the  affec- 
tion of  good  and  of  truth  when  they  read  it.  If 
they  are  told  that  several,  who  are  named  in  the 
Word,  are  to  be  venerated  as  saints,  as  Abraham, 
Isaac,  Jacob,  Moses,  Aaron,  David,  they  acknowl- 
edge it  and  conjoin  tliemselves,  but  from  a  like 
lust :  for  they  believe  that  those  persons  were 
chosen  in  preference  to  others,  and  are  tiience 
holy,  and  on  this  account  are  to  be  worshipped  as 
deities ;  when  yet  they  have  nothing  of  holinesj 
from  any  other  source  than  this,  that  they  repre- 
sented the  Lord,  and  a  holy  representative  does 
not  at  all  affect  the  person  ;  and  moreover  his  own 
life  awaits  every  one  without  distinction  alter 
death.  If  tliey  are  told  that  the  ark  with  theui,  the 
temple,  the  altar  of  burnt  oflering,  tiie  altar  of  in- 
cense, tlie  bread  upon  the  table,  the  candlestick 
with  the  lights,  the  perpetual  tire,  the  sacrifices, 
the  perfumes,  tiie  oil,  also  the  garments  of  Aaron, 
especially  the  breastplate  on  which  was  the  Uri:n 
and  Thummim,  were  holy,  they  acknowli?dge  it 
and  conjoin  themselves,  but  IVom  such  a  lust ;  for 
they  believe  those  things  to  have  been  holy  in 
themselves,  thus  that  the  wood,  the  stone,  the  gold, 
the  silver,  the  bread,  the  tire,  were  Jioly,  and  this 
interiorly,  because  Jehovah  was  in  tiieui,  or  that 
the  holiness  of  Jehovah  applied  to  them  was  ac- 
tually in  them :  this  is  their  iutei'nal  trutli,  which 


AVKITIXGS    OF    EMANUEL    SWEDENBORG. 


127 


yet  is  respectively  fal.ic  ;  for  the  holy  is  only  in 
jfQod  and  truth,  which  is  from  the  Lord  in  love  to 
him  and  in  love  towards  the  neiirlibor,  and  tlience 
in  faitli,  thus  in  none  but  in  livinir  [subjects],  tliat 
is,  in  men  wlio  receive  those  things  from  the  ]jord. 
Again,  if  it  be  told  them  that  the  Christian  church 
is  one  with  the  church  wliich  was  instituted  auioni^ 
them,  but  that  it  is  internal,  wiiereas  this  was  ex- 
ternal, so  that  when  the  church  instituted  with 
them  is  divested  of  its  externals  and  stripped 
naked,  the  Christian  church  appears,  this  tliey  do 
not  acknowledge  any  otherwise  than  as  a  whore, 
that  is,  as  false  ;  nevertheless  some  of  them,  who 
are  converted  from  Judaism  to  Christianity,  con- 
join themselves  with  that  truth,  but  also  from  such 
a  Inst.  Such  tilings  in  the  Word  are  frequently 
called  whoredoms.  But  in  regard  to  those,  wlio 
are  signilied  in  the  Word  by  Babel,  they  have  like 
views  of  the  internal  trutiis  of  the  cluirch,  but  in- 
asmuch as  they  are  acquainted  witli  internal  things, 
and  also  in  childhood  acknowledge  tliom,  yet  in 
adult  age  deny,  they  are  described  in  tlie  Word 
by  filthy  adulteries  and  heinous  copulations,  for 
they  are  profanations.  —  .4.  C  48U8. 

Cause  of  the   Hatred,  Barbarity,  and  Cruelty 
of  the  Jews. 

508.  That  the  Jewish  nation  was  in  the  external 
without  an  internal,  and  therefore  believed  truth  to 
be  false,  and  the  reverse,  is  evident  l>oin  their  doc- 
trinal, that  it  was  allowable  to  hate  an  adversary, 
and  also  from  their  life,  that  they  hated  all  who 
were  not  of  tiieir  religious  [principle]  ;  yea,  that 
they  believed  they  were  doing  what  was  well 
pleasing  to  Jehovah  and  were  serving  Him,  when 
they  treated  the  nations  with  barbarity  and  cruelty, 
by  exposing  their  bodies,  when  they  were  slain,  to 
be  devoured  by  wild  beasts  and  birds,  by  cutting 
them  alive  with  saws,  wounding  them  with  spikes 
and  axes  of  iron,  and  making  tiicm  jiass  tlirough 
the  brick-kiln,  2  Sam.  xii.  31 ;  yea,  it  was  also 
according  to  their  doctrinals,  to  treat  a  companion 
nearly  in  a  like  manner,  who  for  any  cause  was  a 
declared  enemy :  hence  it  may  plainly  enough  ap- 
pear, that  there  was  notiiing  of  the  internal  in 
tlieir  religious  [principle]  ;  if  any  one  then  iiad 
said  to  them,  that  such  things  were  against  the  in- 
ternal of  the  church,  they  would  have  replied 
that  this  was  false.  That  they  were  merely  in  ex- 
ternal, and  were  altogether  ignorant  what  the  in- 
ternal is,  and  led  a  life  contrary  to  the  internal,  is 
also  evident  from  what  the  Lord  teaches  in  Mat- 
thew, chap.  V.  21-48.  —  1.  C.  4903. 

Reasons  why  it  is  believed  that  the  Jews  were 
chosen  above  others  for  their  Goodness. 

509.  They  who  know  nothing  concerning  the 
internal  sense  of  the  Word,  cannot  believe  other- 
wise than  that  tlie  Israelitish  and  Jewisli  nation 
was  elected  above  every  other  nation,  and  hence 
was  more  excellent  than  every  other,  as  also  they 
themselves  believed:  and  what  is  wonderful,  this 
is  not  only  believed  by  that  nation  itself,  but  also 
by  Christians,  notwithstanding  those  latter  know, 
that  that  nation  is  in  filthy  loves,  in  sordid  avarice, 
in  hatred,  and  in  self-conceit;  and  besides  that 
they  make  light  of,  and  even  hold  in  aversion,  the 
internal  tilings  which  are  of  charity  and  faith,  and 
which  are  of  the  Lord.  The  reason  why  Chris- 
tians also  believe  that  that  nation  was  elected  above 
others,  is,  because  tiiey  believe  tliat  the  election 
and  salvation  of  man  is  from  mercy,  without  regard 
to  man's  life,  and  thus  that  the  wicked  can  be  re- 
ceived into  heaven  alike  witli  the  pious  and  the 


well  disposed ;  not  considering  that  election  i.3 
universal,  namely,  of  all  who  live  in  good,  and 
th;it  the  mercy  of  the  Lord  is  towards  every  man 
who  abstains  from  evil,  and  is  willing  to  live  in 
good,  and  thus  who  suffers  himself  to  be  led  of 
the  Lord,  and  to  be  regenerated,  which  is  effected 
by  the  continuation  of  his  life.  Hence  also  it  is, 
that  most  persons  in  the  Christian  world  believe 
also,  that  that  nation  will  be  again  elected,  and 
then  will  be  brought  back  into  the  land  of  Canaan, 
and  this  also  according  to  the  sense  of  the  letter. 
—  .'7.  e.  7051. 

510.  That  the  sons  of  Israel  are  called  the  peo- 
ple of  Jehovah,  was  not  because  they  were  better 
than  otlier  nations,  but  because  they  represented 
the  people  of  Jehovah,  that  is,  those  who  are  of  the 
Lord's  spiritual  kingdom  :  that  they  were  not  bet- 
ter than  other  nations,  is  evident  from  their  life  in 
the  wilderness,  in  that  they  did  not  believe  at  all 
in  Jehovah,  but  in  heart  believed  in  the  gods  of 
the  Egyptians ;  as  is  manifest  from  the  golden 
calf  which  they  made  to  themselves,  and«  which 
they  called  their  gods,  who  brought  them  forth  out 
of  the  land  of  Egypt,  Exod.  xxxii.  8 ;  it  is  evident 
also  from  their  life  afterwards  in  the  land  of  Ca- 
naan, treated  of  in  the  historicals  of  the  Word  ; 
also  from  what  was  said  of  them  in  the  propheti- 
cals  of  the  Word,  and,  lastly,  by  the  Lord  :  hence 
also  it  is,  that  ^cw  of  them  arc  in  heaven,  for  they 
have  received  a  lot  in  the  other  life  according  to 
their  life :  be  not  therefore  willing  to  believe,  that 
they  were  elected  for  heaven  before  others ;  for 
they  who  believe  so,  do  not  believe  tliat  every 
one's  life  remains  with  him  after  death  ;  neither 
do  they  believe  that  man  is  to  be  prepared  for 
heaven  during  his  whole  life  in  the  world,  and  that 
this  is  effected  of  the  Lord's  mercy,  and  not  that 
tliey  are  admitted  into  heaven  from  mercy  alone, 
without  any  regard  to  tlie  manner  in  which  they 
liave  lived:  such  an  opinion  concerning  heaven 
and  concerning  the  Lord's  mercy  is  induced  by 
the  doctrine  respecting  faith  alone,  and  respecting 
salvation  by  faith  alone  without  good  works ;  for 
the  maintaincrs  of  this  doctrine  have  no  concern 
about  the  life ;  hence  also  they  believe  that  evils 
can  be  wiped  away  like  filth  by  water,  and  thus 
that  man  can  be  transmitted  instantaneously  into 
the  life  of  good,  consequently  be  admitted  into 
heaven;  not  knowing  that  if  the  life  of  evil  was 
taken  away  from  the  evil,  they  would  have  nothing 
of  life  at  all ;  also  that  if  they  who  are  in  the  life 
of  evil,  were  to  be  admitted  into  heaven,  they 
would  feel  hell  in  themselves,  and  this  more  griev- 
ous, the  more  interiorly  they  were  admitted  into 
heaven.  From  these  considerations  now  it  may 
be  manifest,  that  the  Israelites  and  Jews  were  not 
all  elected,  but  only  accepted  to  represent  those 
things  which  are  of  heaven ;  and  that  there  was 
an  expediency  that  this  should  be  done  in  the  land 
of  Canaan,  because  the  church  of  the  Lord  had 
been  there  from  the  most  ancient  times,  and  hence 
all  the  places  there  were  made,  representative  of 
celestial  and  divine  tilings :  thus  also  the  Word 
could  be  written,  wherein  names  might  signify 
such  tilings  as  are  of  the  Lord  and  of  his  king- 
dom. —  A.  a  7439. 

The  JeAvswere  urgent  to  be  a  Church  from  the 
Love  of  Fre-eminence. 

511.  That  the  posterity  of  Jacob  were  not 
chosen,  but  were  urgent  that  there  might  be  a 
church  with  them,  may  appear  in  several  passages 
of  the  Word  from  its  internal  historical  sense,  and 
plainly  in  the  following :  "  Jehovah  spake  to  Mo- 


128 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


ees,  Go  up  hence,  thou  and  the  people,  whGmJ;hou 
hast  caused  to  go  up  out  of  the  land  of  Egypt, 
into  the  land  which  I  have  sworn  to  Abraham, 
Isaac,  and  Jacob,  saying.  To  thy  seed  will  I  give 
it.  I  will  not  go  up  in  the  midst  of  thee,  because 
thou  art  a  stiff-necked  people ;  lest  I  consume 
thee  in  the  way.  When  the  people  heard  this  evil 
word,  they  mourned,  and  they  laid  aside  every  one 
his  ornament  from  upon  him  ;  and  Moses  took  the 
tent,  and  stretched  it  for  himself  without  the 
camp,  by  removing  far  from  the  camp  ;  and  Moses 
said  to  Jehovah,  See,  Thou  sayest  unto  me.  Cause 
this  people  to  go  up,  when  Thou  hast  not  made 
known  to  me  whom  Thou  wilt  send  with  me  ; 
now,  tlierefore,  I  pray,  if  I  have  found  grace  in 
thine  eyes,  make  known  to  me,  I  pray,  thy  way, 
that  I  may  know  concerning  Thee,  that  I  have 
found  grace  in  thine  eyes ;  see  also  that  this  na- 
tion is  thy  people.  He  said  therefore,  My  faces 
shall  go  until  I  shall  give  thee  rest,"  Exod.  xxxiii. 
It  is  here  said  that  Moses  caused  the  people  to  go 
up  out  of  the  land  of  Egypt ;  also  afterwards,  that 
they  laid  aside  their  ornament,  and  mourned,  and 
that  Moses  stretched  his  tent  without  the  camp, 
and  that  so  Jehovah  assented ;  thus  manifestly 
that  they  themselves  were  urgent.  Again :  "  Je- 
hovah said  unto  Moses,  How  far  will  this  people 
anger  Me  ?  and  how  far  will  they  not  believe  in 
Me,  on  account  of  all  the  signs  which  I  have  done 
in  the  midst  of  them  ?  I  will  smite  them  with 
pestilence,  and  will  extinguish  them,  and  will 
make  thee  into  a  nation  greater  and  stronger  than 
them.  But  Moses  supplicated,  and  Jehovah,  being 
entreated,  said,  I  will  be  propitious  according  to 
thy  word ;  nevertheless  I  live,  and  the  M'hole  earth 
shall  be  filled  with  the  glory  of  Jehovah.  For  as 
to  all  the  men  who  have  seen  my  glory,  and  my 
signs,  which  I  have  done  in  Egypt,  and  in  the  wil- 
derness, yet  have  tempted  Me  these  ten  times, 
neither  have  obeyed  my  voice,  if  they  shall  see 
the  land  which  I  have  sworn  unto  their  fathers,  all 
that  have  angered  Me  shall  not  see  it ;  in  this  wil- 
derness shall  tlieir  bodies  fall  together ;  but  their 
children  I  will  bring  in,"  Numb.  xiv.  From  this 
passage  also  it  is  evident,  that  Jehovah  willed  to 
extinguish  them,  consequently  not  to  establish  a 
church  amongst  them,  but  that  they  were  urgent, 
and  therefore  it  was  done.  — A.  C.  4290. 

512.  They  were  urgent  that  a  church  might  be 
instituted  among  them,  but  this  for  no  other  end 
than  to  be  distinguished  above  all  nations  in  the 
universal  globe,  for  they  were  in  self  love  more 
than  them,  and  they  could  not  be  lifted  to  eminence 
over  them  by  any  thing  else,  than  by  Jehovah  be- 
ing amongst  them,  thus  also  by  the  church  being 
amongst  them,  for  where  Jehovah  is,  that  is  the 
Lord,  there  the  church  is.  That  this  was  the  end, 
is  manifest  from  several  passages  in  the  Word,  as 
also  from  tiiese  words  in  this  chapter :  "  Moses 
said.  Wherein  shall  it  be  made  known  at  any  time, 
that  I  have  found  favor  in  thine  eyes,  I  and  thy 
people  ?  Is  it  not. in  tliy  going  with  us,  and  our  be- 
ing rendered  excellent,  I  and  thy  people,  above 
every  people  which  is  on  the  faces  of  the  ground  ?  " 
verse  16.  —  A.  C.  10,535. 

Why  the  Jews  are  called  in  the  Word  a  holy 
People. 

513.  The  reason  why  that  people  is  called  in 
the  Word  the  people  of  Jehovah,  th  ■  chosen  and 
beloved  nation,  is,  because  by  Judah  is  there  meant 
the  celestial  church,  by  Israel  the  spiritual  church, 
and  by  all  the  sons  of  Jacob  something  of  the 
church ;  also  by  Abraham,  Isaac,  and  Jacob,  the 


Lord  Himself,  as  likewise  by  Moses,  Aaron,  and 
David.— .4.  C.10,396. 

Why  the   JeAvs   have   been  to   this  day  pre* 
served. 

514.  Inasmuch  as  the  tribe  of  Judah  was  of 
this  character  more  than  the  other  tribes,  and  at 
this  day,  as  formerly,  account  the  rituals  holy, 
which  may  be  observed  out  of  Jerusalem,  and  also 
have  a  holy  veneration  for  their  fathers,  and  a 
particular  reverence  for  the  Word  of  the  Old  Tes- 
tament, and  inasmuch  as  it  was  foreseen  that 
Christians  would  almost  reject  that  Word,  and 
would  likewise  defile  its  internal  things  with  things 
profane,  therefore  that  nation  has  been  hitherto 
preserved,  according  to  the  Lord's  words  in  Mat- 
thew, chap.  xxiv.  34  :  it  would  have  been  otherwise 
if  Christians,  as  they  were  acquainted  with  things 
internal,  had  also  lived  internal  men ;  in  this  case 
tliat  nation,  like  other  nations,  would  before  many 
ages  have  been  cut  off.  —  A.  C.  3479. 

The  Error  that  the  JeAvs  are  again  to  be 
chosen. 

515.  The  temper  of  that  nation  is  such,  that 
above  all  other  nations  they  adore  things  external, 
thus  idols,  and  are  altogether  unwilling  to  know 
any  thing  about  things  internal ;  for  they  are  the 
most  avaricious  of  all  nations,  and  avarice,  such  as 
theirs,  with  whom  gold  and  silver  is  loved  for  the 
sake  of  gold  and  silver,  and  not  for  the  sake  of 
any  use,  is  an  affection  the  most  earthly,  and  which 
draws  down  the  mind  altogether  into  the  body  and 
immerses  it  therein,  and  closes  the  interiors  to 
such  a  degree,  that  it  is  impossible  for  any  thing  ^ 
of  faith  and  love  from  heaven  to  enter.     Hence  it 

is  evident  how  much  they  are  mistaken,  who  be- 
lieve that  that  nation  will  be  again  chosen,  or  that 
the  church  of  the  Lord  will  again  pass  to  them, 
the  rest  being  rejected  ;  when  yet  it  would  be  an 
easier  matter  to  convert  stones  than  them  to  faith 
in  the  Lord.  It  is  believed  that  the  church  will 
again  pass  to  them,  because  in  the  propheticals  of 
the  Word,  it  is  said  in  many  passages  that  they 
are  to  return :  but  it  is  not  known  that  by  Judah, 
in  those  passages,  by  Jacob,  and  by  Israel,  is  not 
meant  that  nation,  but  those  with  whom  the  church 
is.  — A.  C.  8301. 

516.  Again,  in  Jeremiah:  "Behold,  the  days 
come,  saith  Jehovah,  that  I  will  sow  the  house  of 
Israel  and  the  house  of  Judah  with  the  seed  of 
man,  and  with  the  seed  of  beast.  Behold,  the 
days  come,  saith  Jehovah,  that  I  will  make  a  new 
covenant  with  the  house  of  Israel,  and  with  the 
house  of  Judah.  But  this  shall  be  the  covenant 
that  I  will  make  with  the  house  of  Israel ;  after 
those  days,  saith  Jehovah,  I  will  put  my  law  in 
their  inward  parts,  and  write  it  in  their  hearts,  and 
will  be  their  God,  and  they  shall  be  my  people," 
xxxi.  27,  -31,  33.  By  the  days  here  spoken  of  as 
to  come,  and  in  which  these  things  should  take 
place,  is  evidently  meant  the  coming  of  the  Lord  ; 
wherefore  it  is  not  meant  that  a  new  covenant 
would  then  be  made  with  the  house  of  Israel  and 
with  the  house  of  Judah,  but  with  a  new  church 
about  to  be  established  by  the  Lord,  which  is 
meant  by  the  house  of  Israel,  and  by  the  house  of 
Judah,  in  whose  inward  parts  the  law  was  to  be 
put,  and  in  whose  hearts  it  was  to  be  v.ritten. 
That  this  did  not  take  place  with  the  house  of  Is- 
rael, and  with  the  house  of  Judah,  it  is  well, known, 
for  they  entirely  rejected  all  covenant  with  the 
Lord,  in  like  manner  as  they  do  at  this  day.  Cov- 
enant signifies  conjunction  with  the  Lord  by  love 


WRITINGS    OF    ExMANUEL    SWEDENBORG. 


J  29 


to  him,  from  which  conjunction  the  law  or  divine 
truth  is  put  in  them,  both  in  doctrine  and  life, 
which  is  the  hiw  put  in  their  inward  parts,  and 
written  in  th^ir  liearts.  To  sow  tlie  liouse  of  Is- 
rael and  the  house  of  Judah  with  the  seed  of  man, 
and  with  the  seed  of  beast,  sigjnifies  to  reform 
those  who  are  of  the  new  churcii,  by  the  truths 
and  f>"oods  pertainiufj  to  intelliijence  and  affection  ; 
seed  denoting  truth,  man  intelligence,  and  beast 
the  good  of  atfection :  that  beast  has  this  signifi- 
cation, will  be  shown  in  what  follows.  Again,  in 
Zechariah:  "Yea,  miiny  people  and  strong  na- 
tions shall  conie  to  seek  Jehovah  of  hosts  in  Jeru- 
salem, and  to  pray  before  Jehovah.  Thus  saith 
Jehovah  of  hosts  ;  in  those  days  it  shall  come  to 
pass,  that  ten  men  shall  take  hold  out  of  all  lan- 
guages of  the  nations,  even  shall  take  hold  of  the 
skirt  of  him  that  is  a  Jew,  saying,  We  will  go 
with  you ;  for  we  have  heard  that  God  is  with  you," 
viii.  2%  23.  They  wiio  do  not  know  that  by  a  Jew 
is  understood  those  who  are  principled  in  love  to 
the  Lord,  and  thence  in  truths  of  doctrine,  may 
easily  be  induced  to  believe  that  these  things  are 
said  concerning  the  Jews,  and  their  introduction 
into  the  land  of  Canaan,  and  that  all  others  who 
desire  to  be  saved  shall  then  take  hold  of  the 
skirt  of  their  raiment,  praying  that  they  may  be 
permitted  to  accompany  them ;  but  when  it  is 
known  tint  these  things  are  not  said  concerning 
:iny  introduction  into  the  land  of  Canaan  and  to 
Jerusalem  there,  and  that  by  a  Jew  are  not  under- 
stood those  who  are  of  that  nation,  but  that  by 
Jerusalem  is  understood  the  new  church  to  be  es- 
tablished by  the  Lord,  and  by  a  Jew,  every  one 
who  is  principled  in  the  good  of  love  to  the  Lord, 
'  and  by  the  skirt  of  a  Jew,  truth  derived  from  that 
good,  then  it  may  be  apprehended  what  all  the  cir- 
cumstances related  in  that  chapter  signify,  and 
these  words  in  particular ;  for  the  subjects  there 
treated  of  are  the  calling  together  and  the  acces- 
sion of  the  Gentiles  to  the  church,  and  by  a  Jew 
are  understood  those  Avho  acknowledge  the  Lord 
and  love  Him,  and  by  taking  hold  of  his  skirt  is 
signified  the  desire  of  knowing  truth  from  him, 
and  by  ten  men  out  of  all  the  languages  of  the 
nations  are  understood  all  of  whatever  religion, 
ten  men  signifying  all,  and  the  languages  of  na- 
tions, their  religious  principles.  From  these  con- 
siderations it  is  evident,  how  far  they  wander 
from  the  truth  who  believe  that  at  the  end  of 
time  the  Jews  will  be  converted  to  the  Lord,  and 
introduced  into  the  land  of  Canaan.  These 
are  the  same  persons  who  believe  that  by  land, 
by  Jerusalem,  by  Israel,  and  by  Judah,  in  the 
Word,  are  meant  the  land  of  Canaan,  the  city 
of  Jerusalem,  the  Israelitish  people,  and  the  Jew- 
ish nation :  but  they  who  have  hitherto  so  believed 
are  to  be  excused,  because  they  knew  nothing  of 
the  spiritual  sense  of  the  Word,  and  were  there- 
fore ignorant  that  by  the  land  of  Canaan  is  signi- 
fied the  church ;  by  Jerusalem,  the  same  as  to 
doctrine  ;  by  Israel,  those  who  are  of  the  spiritual 
church ;  and  by  Judah,  those  who  are  of  the  ce- 
lestial church ;  likewise  that  where  the  introduc- 
tion of  Judah  and  Israel  into  the  land  of  Canaan, 
is  treated  of  by  the  prophets,  the  introduction  of 
the  faithful  into  heaven  and  the  church  is  under- 
stood. This  introduction  took  place,  when  the 
Lord  came  into  the  world,  for  then  all  those  who 
had  lived  in  the  good  of  charity,  and  worshipped 
God  under  a  human  form,  and  were  reserved  under 
heaven  until  the  coming  of  the  Lord,  were  intro- 
duced into  heaven  after  the  Lord  had  glorified  his 
humanity.  These  are  they  who  are  understood 
17 


in  many  passages  in  the  prophetic  Won  where 
the  captivity  of  the  children  of  Israel  and  ludah, 
and  the  bringing  them  back  into  their  land  are 
treated  of.  They  also  are  here  understood  who 
were  to  be  introduced  from  the  earth  into  the 
church,  and  thence  into  heaven,  after  the  coming 
of  tiie  Lord,  not  only  where  the  Christian  religion  is 
received,  but  also  every  where  else. 

517.  The  two  following  passages  may  be  se- 
lected as  examples  of  those  from  which  the  Jews 
persuade  themselves,  and  from  which  also  Chris- 
tians believe,  that  the  Jewish  nation  will  return  to 
the  land  of  Canaan,  and  be  saved  in  a  special 
manner.  Thus,  in  Isaiah:  "And  they  shall  bring 
all  your  brethren  for  an  offering  unto  Jehovah,  out 
of  all  nations,  upon  horses,  and  in  chariots,  and  in 
litters,  and  upon  iimles,  and  upon  swift  beasts,  to 
my  holy  mountTain  Jerusalem,  saith  Jehovah,  as  the 
children  of  Israel  bring  an  offering  in  a  clean 
vessel  into  the  house  of  Jehovah.  For  as  the  new 
heavens  and  the  new  earth  which  I  will  make, 
shall  remain  before  me,  saith  Jehovah,  so  shall 
your  seed  and  your  name  remain,"  Ixvi.  20,  22. 
By  the  new  heaven  and  new  earth  are  understood 
the  heaven -and  the  churcii  to  be  formed  of  those 
who  should  be  saved  by  the  Lord,  after  the  glorifi- 
cation of  his  humanity.  The  other  passage  is 
found  in  the  same  pro{)het :  "  Thus  saith  the  Lord 
Jehovah,  Behold,  I  will  lift  up  my  hand  to  the 
Gentiles,  and  set  up  my  standard  to  the  people : 
and  'they  shall  bring  thy  sons  in  their  arms,  and 
thy  daughters  shall  lie  carried  upon  their  shoulders. 
And  kings  shall  be  thy  nursing  fathers,  and  their 
queens  thy  nursing  mothers  :  they  shall  bow  down 
to  thee  with  their  face  toward  the  earth,  and  lick 
up  the  dust  of  thy  feet ;  and  thou  shalt  know  that 
I  am  Jehovah  ;  for  they  shall  not  be  ashamed  that 
wait  for  me,"  xlix.  22,  23.  Throughout  the  whole 
of  this  chapter  the  coming  of  the  Lord  is  treated 
of,  and  also  the  salvation  of  those  who  receive 
him,  as  is  evident  from  verses  G-9;  consequently 
it  is  not  the  salvation  of  the  Jews  which  is  there 
treated  of,  much  less  their  restoration  to  the  land 
of  Canaan.  That  the  Jewish  nation  is  not  under- 
stood in  the  passages  here  adduced,  may  also  ap- 
pear from  this  circumstance,  that  it  was  the  worst 
of  all  nations,  and  idolatrous  in  heart ;  and  that 
they  were  not  introduced  into  the  land  of  Canaan, 
on  account  of  any  goodness  and  uprightness  of 
heart,  but  on  account  of  the  promise  made  to  their 
fathers,  likewise  that  there  were  no  truths  and 
goods  of  the  church  with  them,  but  only  falsities 
and  evils,  and  that  they  were  therefore  rejected 
and  expelled  from  the  land  of  Canaan  ;  as  is  evi- 
dent from  all  those  passages  in  the  Word,  in  which 
that  nation  is  described.  —  A.  E.  433. 

If  the  Internal  were  opened  among  the  Jews 
they  would  perish. 

518.  That  that  nation  would  perish,  if  the  Di- 
vine should  flow  in  witli  them,  is  evident.  The 
case  herein  is  this  :  they  who  are  in  things  external 
without  an  internal,  thus  in  the  loves  of  self  and 
of  the  world,  are  absolutely  incapable  of  receiving 
any  thing  divine  ;  wherefore  the  internal  with 
them  is  kept  closed :  if  the  internal  were  opened 
with  them,  and  the  Divine  flowed  in,  they  would 
altogether  perish;  for  their  life  is  derived  from 
the  loves  of  self  and  of  the  world,  and  there  is  a 
perpetual  opposition  and  contrariety  between  those 
loves  and  heavenly  loves,  and  heavenly  loves  are 
the  Divine  ;  wherefore  from  the  influx  of  the  Di- 
vine their  life  would  be  extinguished.  —  ^.  C- 
10,533. 


130 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


Why   the  Jews  were  permitted  to  destroy 
other  Nations. 

511).  That  tlie  Israelites  and  Jews  destroyed  the 
nations  of  tlie  land  of  Canaan,  was  because  the 
former  represented  spiritual  and  celestial  things, 
and  the  nations  represented  infernal  and  diabolical 
tilings,  which  latter  things  can  in  no  case  be  to- 
gether with  the  former,  for  they  are  opposites.  The 
reason  why  it  was  permitted  them  to  destroy  the 
nations  was,  because  with  them  [the  Israelites  and 
Jews]  tiicre  was  not  a  church,  but  only  the  repre- 
sentative of  a  church,  thus  neither  was  the  Lord 
present  with  them  except  only  representatively  ; 
for  they  were  in  externals  without  an  internal, 
that  is,  in  worship  representative  of  good  and 
truth,  but  not  in  good  and  truth.  To  persons  of 
such  a  character  it  is  permitted  to  destroy,  to  kill, 
to  give  to  slaughter  and  to  the  curse  ;  but  it  is 
not  permitted  to  those  who  are  in  externals  and  at 
the  s:ime  time  in  internals,  inasmuch  as  these  must 
act  from  good,  and  good  is  from  the  Lord.  That 
the  Jews  and  Israelites  were  of  such  a  character, 
Moses  declares  openly :  "  Say  not  in  thine  heart, 
when  Jehovah  thy  God  shall  have  driven  the  na- 
tions before  thee,  saying,  on  account  of  my  justice 
Jehovah  hath  brought  me  to  possess  this  land  •, 
not  on  account  of  thy  justice  and  the  rectitude  of 
thy  heart,  because  thou  art  a  people  stiff-necked," 
Deut.  ix.  4,  5,  6.  —Jl.  C.  9320. 

Wars,  in  the  Word. 

520.  Forasmuch  as  Jehovah,  that  is,  the  Lord, 
defends  man  from  the  hells,  that  is,  from  the  evils 
and  falses  which  thence  continually  arise,  there- 
fore He  is  called  Jehovaii  Zebaoth,  that  is,  Jeho- 
vah of  armies,  and  by  armies  are  signified  the 
truths  and  goods  of  heaven,  and  thence  of  the 
church,  in  every  complex,  whereby  the  Lord  re- 
moves the  hells  in  general,  and  with  every  one  in 
particular ;  hence  it  is  that  it  is  attributed  to  Jeho- 
vah, that  He  fights  and  maintains  warfare  as  a 
hero  and  man  of  war  in  battles,  as  may  appear 
from  the  following  passages  :  thus  in  Isaiah :  "  Je- 
hovah Zebaoth  descendeth  to  fight  upon  Mount 
Zion,  and  upon  the  hill  thereof,"  xxx.  4 :  and  in 
Zechariah :  "  Jehovah  shall  go  forth  and  fight 
against  the  nations,  according  to  the  day  of  His 
fighting  in  the  day  of  battle,"  xiv.  3 :  and  in  Isa- 
iah:  "Jehovah  shall  go  forth  as  a  hero,  as  a  man 
of  war  He  shall  stir  up  zeal,  He  shall  prevail  over 
His  enemies,"  xlii.  13:  and  in  Moses:  "The  war 
of  Jehovah  against  Amalek  from  generation  to 
generation,"  Exod.  xvii.  16.  These  things  are 
said,  because  by  Amalek  are  signified  those  falses 
of  evil  which  continually  infest  the  truths  and 
goods  of  the  church.  Moreover  by  wars,  in  the 
historical  parts  of  the  Word,  as  well  those  which 
are  related  in  the  books  of  Moses,  as  those  in  the 
books  of  Joshua,  Judges,  Samuel,  and  the  Kings, 
are  also  signified  spiritual  wars ;  as  the  wars 
against  the  Assyrians,  Syrians,  Egyptians,  Philis- 
tines, and,  in  the  beginning,  against  the  idolatrous 
nations  in  the  land  of  Canaan  beyond  and  on  this 
side  Jordan  ;  but  what  they  signify  in  particular 
can  only  be  known  from  a  particular  knowledge  of 
the  quality  of  evil  and  the  false  signified  by  the 
Assyrians,  the  Babylonians,  the  Ciialdeans,  also  by 
the  Egyptians,  Syrians,  Philistines,  and  the  rest : 
for  all  the  people  and  nations  who  waged  war  with 
the  sons  of  Israel,  represented  the  hells,  which 
were  desirous  to  offer  violence  to  the  church  rep- 
resented by  the  sons  of  Israel :  nevertheless  the 
wars  actually  took  place  as  they  are  described, 
but  still  tliey  represented,  and   thence  signified, 


spiritual  wars,  inasmuch  as  there  is  nothing  said 
in  the  Word  which  is  not  inwardly  spiritual,  for 
the  Word  is  divine,  and  what  proceeds  from  thi> 
Divine  is  spiritual,  and  is  terminated  in  what  is 
natural.  That  the  ancients  also  had  a  Word  both 
prophetical  and  historical,  which  is  now  lost,  ap- 
pears in  Moses,  Numb,  xxi.,  wiipre  the  prophetical 
parts  thereof  are  mentioned,  which  are  there  called 
Enunciations,  and  thr;  historical  parts  also,  which 
are  called  tiiu  Wars  of  Jehovah,  verses  14  and  27  ; 
those  histories  are  called  the  wars  of  Jehovah,  be- 
cause thereby  arc  signified  the  wars  of  the  Lord 
with  the  hells,  as  is  the  case  also  with  the  wars  in 
the  histories  of  our  Word.  Hence  now  it  is  that 
enemies,  adversaries,  opposers,  persecutors,  insur- 
gents, and  moreover  all  arms  of  war,  as  the  spear, 
the  buckler,  the  shield,  the  sword,  the  bow,  arrows, 
the  chariot,  and  others  mentioned  in  the  Word, 
signify  such  things  as  appertain  to  combat  and  dt;- 
fence  against  the  hells.  Thus  again  in  Moses : 
"  When  thou  goest  out  to  war  against  the  enemy, 
and  seest  the  horse  and  the  chariot,  many  people 
more  than  thou,  thou  shalt  not  be  afraid  of  them, 
because  Jehovah  thy  God  is  with  thee.  The 
priest  shall  say  to  them,  when  they  draw  near  to 
the  battle.  Ye  approach  this  day  to  the  battle- 
against  your  enemies,  let  not  your  heart  soften, 
neither  fear  ye,  neither  tremble,  nor  be  dismayed 
before  them,  for  Jehovah,  your  God,  goeth  with 
you,  to  fight  for  you  with  your  enemies,  and  to 
keep  you,"  Deut.  xx.  1,  2,  -3,  4.  He  who  does  not 
know  that  there  is  a  spiritual  sense  in  every  part 
of  the  Word  may  suppose  that  nothing  of  a  more 
interior  nature  is  here  understood  than  what  ap- 
pears in  the  letter ;  howbeit,  by  war,  as  well  in 
this  as  other  passages,  is  signified  spiritual  war, 
and  hence  by  horse,  chariot,  and  much  people,  are 
signified  the  falses  of  religion  in  which  they  coiv- 
fide,  and  from  which  they  fight  against  the  truth* 
of  the  cliurch :  by  horse,  are  signified  the  falses 
of  the  understanding  and  reasonings  thence  de- 
rived, by  chariot,  falses  of  doctrine,  and  by  much 
people,  falses  in  general ;  whether  we  say  falses, 
or  those  who  are  principled  in  fal-^es,  it  amounts  to 
the  same:  that  they  shall  not  be  afraid  of  them, 
nor  tremble,  because  they  are  in  the  truths  of  the 
church  from  the  Lord,  and  because  the  Lord  is  in 
these  truths  with  man,  and  so  from  them  fights  for 
man  against  the  hells,  which  are  understood  by 
enemies  in  the  spiritual  sense,  therefore  it  is  said, 
because  Jehovah  God  is  with  you,  and  goeth  witii 
you  to  fight  for  you  with  your  enemies,  and  to 
keep  you. — Jl.E.72i.     See  also  1277. 

Why,  after  the  Lord's  (ominir,  the  Jews  were 
rejected  from  the  Laud  of  Canaan. 

521.  When  therefore  the  Israelitish  nation  were 
in  external  things  without  internal,  and  yet  some- 
thing of  a  church  was  to  be  instituted  among 
them,  it  was  on  this  account  provided  by  the  Lord, 
that  still  communication  with  heaven  might  be  ef- 
fected by  representatives,  which  were  the  external 
things  of  worship  witii  that  nation  ;  but  this  com- 
munication was  miraculously  effected.  But  two 
things  were  requisite  that  this  might  be  effected  ; 
first,  that  the  internal  with  them  should  be  alto- 
gether closed  up ;  and  secondly,  th'it  they  might 
be  in  a  holy  external  when  in  worship :  for  when 
the  internal  is  altogether  closed  up,  then  the  in- 
ternal of  the  church  and  of  worship  is  neither  de- 
nied nor  acknowledged,  being  as  it  were  none ; 
and  in  this  case  a  holy  external  may  be  given  and 
also  be  elevated,  because  nothing  opposes  and 
hinders.     On  this  account  also  that  nation  was  in 


WlilTIXGS    OF    EMANUEL    SWEDENBORG. 


131 


plenary  ijjnoranco  concornin^  tliiiijj.s  intornal, 
which  are  the  things  of  love  and  of  faith  in  tlie  Lord, 
and  of  life  eternal  by  them,  l^ut  as  soon  as  the 
Lord  came  into  the  world,  and  revealed  Himself, 
and  taught  love  and  faith  in  Himself,  tlien  that  na- 
tion, inasmuch  as  they  heard  tlio.se  thingfs,  began 
to  deny  them,  and  tlius  could  no  longer  bo  ke])t  in 
such  ignorance  as  before ;  therefore  they  were 
then  driven  out  of  the  land  of  (^anaan,  lest  they 
should  defile  and  profane  internal  things  by  denial 
in  that  land,  where  all  places,  from  tlie  most  an- 
cient times,  were  made  representative  of  such 
things  as  relate  to  heaven  and  the  church.  On 
this  account,  so  far  as  at  this  day  they  are  ac- 
quainted with  things  internal,  and  confirm  them- 
selves intellectually  against  them,  and  deny  them, 
so  far  they  can  no  longer  be  in  a  holy  external, 
since  what  is  negative  not  only  closes  up  the  in- 
torniil,  but  also  takes  away  what  is  holy  from  the 
external,  thus  every  thing  communicative  with 
heaven.  —  Jl.  C.  10,500. 

Consummation  of  the  above-named  Churches. 

522.  What  consummation  is,  may  be  compre- 
hended from  the  different  Churches ;  the  Most 
Ancient  Church,  which  was  called  Man,  was  the 
most  celestial  of  all ;  this  in  process  of  time  so 
degenerated  from  the  good  of  love,  that  at  length 
nothing  celestial  was  left  remaining,  and  then  was 
its  consummation,  which  is  described  by  the  state 
of  those  before  the  flood.  The  Ancient  Church, 
v.-hich  was  after  the  flood,  and  was  called  Noah, 
and  was  less  celestial;  this  also  in  process  of  time 
Bo  departed  from  the  good  of  charity,  that  nothing 
of  charity  was  left  remaining,  for  it  was  partly 
changed  into  magic,  partly  into  idolatry,  and  partly 
into  something  dogmatic  separate  from  charity, 
and  then  was  its  consummation.  Another  churcii 
succeeded,  which  was  called  the  Hebrew  Church, 
and  which  was  still  less  celestial  and  spiritual,  ex- 
ercising a  sort  of  holy  worship  which  consisted  in 
external  rites ;  this  Church  in  process  of  time  was 
variously  deformed,  and  that  external  worship  was 
changed  into  idolatrous  worship,  and  then  was  its 
consummation.  A  fourth  Church  was  afterwards 
restored  amongst  the  posterity  of  .Tacob,  which  had 
nothing  celestial  and  spiritual,  but  only  its  repre- 
sentative ;  wherefore  that  Church  was  a  Church 
representative  of  things  celestial  and  spiritual,  for 
they  did  not  know  what  their  rites  represented  and 
signified:  but  it  was  instituted,  in  order  that  there 
might  still  be  some  connection  between  man  and 
heaven,  such  as  exists  between  the  representatives 
of  good  and  truth,  and  good  and  truth  itself.  This 
Church  at  length  so  fell  away  into  falses  and  evils, 
that  every  rite  became  idolatrous,  and  then  was 
its  consummation.  "Wherefore,  after  this  succes- 
sive decay  of  the  Churches,  when  in  the  last  of 
them  the  connection  between  mankind  and  heaven 
was  altogether  broken  asunder,  insomuch  that 
mankind  must  have  perished  because  there  was  no 
Church,  as  a  medium  of  connection,  and  bond  of 
imion;  then  the  Lord  came  into  the  world,  and  by 
the  uniting  of  the  Divine  Essence  with  the  human 
in  Himself,  He  joined  heaven  with  earth,  and  at 
the  same  time  established  a  new  Church,  which 
was  called  the  Christian  Church,  which  at  first  was 
in  the  good  of  faith,  and  the  members  lived  in 
charity  among  themselves  as  brethren  ;  but  this 
Church,  in  process  of  time,  and  through  the  oper- 
ation of  divers  causes,  fell  away,  and  at  this  day 
is  become  such,  tiiat  it  is  not  even  known  that  the 
fundamental  of  faith  is  love  to  the  Lord,  and  char- 
ity towards  the  neighbor ;  and  although  from  doc- 


trine it  is  Slid  that  the  Lord  is  the  Savior  of  man- 
kind, that  there  is  a  resurrection  after  death,  that 
there  is  a  heaven  and  a  hell,  still  few  believe  it: 
inismuch  as  such  is  the  state  of  this  Church,  its 
consummation  is  not  far  off.  —  Jl.  C.  2243. 

'Hie  Fourth,  or  Christian  Church. 

.523.  This  churcli,  namely,  the  Christian,  in  its 
essence  is  the  same,  as  to  internal  form,  with  the 
representative  church ;  but  the  representatives  and 
significatives  of  that  church  were  abrogated  after 
the  Lord  came  into  the  world,  by  reason  that  all 
and  single  tilings  represented  Him,  and  conse- 
quently those  things  which  are  of  his  kingdom,  for 
these  are  from  Him,  and,  to  use  the  expression,  are 
Himself.  But  between  the  most  ancient  church 
and  the  Christian,  the  difference  is  such  as  between 
the  light  of  the  sun  by  day,  and  the  lumen  of  the 
moon  and  the  stars  by  night ;  for  to  see  goods  by 
an  internal  or  prior  way,  is  like  seeing  in  the  day 
by  the  light  of  the  sun,  whereas  to  see  by  an  exter- 
nal or  posterior  way,  is  like  seeing  in  the  night  by 
the  lumen  of  the  moon  or  stars.  Nearly  the  like 
difference  was  between  the  most  ancient  church 
and  the  ancient,  only  that  they  of  the  Christian 
church  were  capable  of  being  in  a  fuller  lumen,  if 
they  had  acknowledged  internal  things,  or  had 
believed  and  done  the  truths  and  goods  which  the 
Lord  taught.  The  good  itself  is  tiie  same  to  each, 
but  the  difference  is  the  seeing  it  in  the  clear  or  in 
the  obscure :  they  who  see  in  the  clear,  see  innu- 
merable arcana,  almost  as  the  angels  in  heaven, 
and  are  also  affected  with  what  they  see :  but  they 
who  see  in  the  obscure,  scarcely  see  any  thing 
witliout  a  doubt,  and  also  the  things  which  they 
see,  mix  themselves  with  shades  of  night,  that  is, 
with  falses  ;  nor  can  they  be  interiorly  affected 
thereby.  — ^.  C.  448!).       • 

524.  The  Ciiristian  church  is  one  with  the 
church  instituted  with  the  Jews,  only  the  latter 
was  external,  but  the  former  was  internal.  —  A.  C. 
48(38. 

525.  The  Lord  abolished  the  representatives 
themselves  because  the  greatest  part  of  them  had 
respect  to  Himself,  for  the  image  must  vanish  when 
the  etiigy  itself  appears.  He  established  therefore 
a  new  chinch,  which  should  not  be  led,  as  the 
former,  by  representatives  to  things  internal,  but 
which  siiould  know  them  without  representatives ; 
and  in  the  place  thereof  he  enjoined  only  some 
external  things,  namely  baptism  and  the  holy  sup- 
per ;  baptism  that  by  it  they  might  remember 
regeneration,  and  the  holy  supper  that  they  might 
thereby  remember  the  Lord  and  his  love  toward.-^ 
the  universal  human  race,  and  the  reciprocal  [love] 
of  man  to  Him.  —  .-?.  C.  4!)04. 

52(i.  It  is  known  in  the  church,  that  all  the  wor- 
shij)  amongst  the  Israelitish  and  Jewish  nation  was 
merely  external,  and  that  it  shadowed  forth  tln' 
internal  worship  which  the  Lord  opened,  and  that 
thus  worship,  before  the  coming  of  the  Lord,  con- 
sisted in  types  and  figures,  which  represented  trm' 
worship  in  its  just  eflSgy.  The  Lord  himself, 
indeed,  appeared  amongst  the  ancients;  for  Ih 
said  to  the  Jews,  "Abraham,  your  father,  exulted 
that  he  might  see  my  day,  and  he  saw  and  re- 
joiced ;  I  say  unto  you,  before  Abraham  was,  I  am," 
John  viii.  5(),  58.  But  because  the  Lord  then  was 
only  represented,  which  was  done  by  means  of 
angels,  therefore  all  the  things  of  the  church  witli 
them  were  made  representative  ;  but  after  He  cam  • 
into  the  world,  those  representations  vanished;  the 
interior  reason  of  which  was,  because  the  Lord,  in 
the  world,  put  on  also  the  Natural  Divine,  and 


132 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


from  this  He  illustrates  not  only  the  internal  spir- 
itual man,  but  also  the  external  natural.  —  T.  C.  R. 
109. 

527.  The  externals  of  the  ancient  church  were 
all  representative  of  the  Lord  and  of  the  celestial 
and  spiritual  things  of  his  kingdom,  that  is,  of  love 
and  charity,  and  faith  thence,  consequently  of  such 
things  as  are  of  the  Christian  church :  hence  it  is, 
when  the  externals  which  were  of  the  ancient 
church,  and  also  of  the  Jewish,  are  unfolded  and 
as  it  were  unswathed,  that  the  Christian  church  is 
discovered :  this  was  also  signified  by  that  the 
veil  in  the  temple  was  rent  asunder.  Matt,  xxvii. 
51.— ^.  C.  4772. 

528.  In  the  end  of  the  church,  when  there  is  no 
faith  in  consequence  of  there  being  no  charity,  the 
interior  things  of  the  Word  are  manifested,  which 
are  to  serve  the  new  church  for  doctrine  and  life : 
this  was  done  by  the  Lord  Himself,  when  the  end 
of  the  Jewish  church  was  at  hrind,  for  then  the 
Lord  Himself  came  into  the  world,  and  opened  the 
interiors  of  the  Word,  especially  those  concerning 
Himself,  concerning  love  to  Him,  and  love  towards 
our  neighbor,  and  concerning  faith  in  Him,  which 
before  lay  stored  up  in  the  interiors  of  the  Word, 
being  in  the  representatives  thereof,  and  thence  in 
singular  the  things  appertaining  to  the  church  and 
worship:  those  truths  therefore  which  the  Lord 
disclosed,  were  interior  truths,  and  in  themselves 
spiritual,  which  afterwards  served  the  new  church 
for  doctrine  and  life,  according  to  what  was  just 
said  above :  but  still  those  truths  were  not  imme- 
diately received,  nor  till  after  a  certain  period  of 
time,  as  is  well  known  from  ecclesiastical  history ; 
the  reason  was,  because  they  could  not  be  received 
jefore  all  things  in  the  spiritual  world  were  reduced 
to  order ;  for  the  spiritual  world  is  conjoined  to 
the  natural  world  with  men,  wherefore  unless  that 
world  had  been  first  reduced  to  order,  the  goods 
of  love  and  truths  of  doctrine  could  not  be  under- 
stood nor  perceived  by  men  in  the  natural  world : 
this  was  the  reason  why  so  long  a  time  intervened 
before  the  Christian  church  was  universally  estab- 
lished in  the  European  orb ;  for  all  effects  which 
exist  in  the  natural  world,  derive  their  origins  from 
causes  in  the  spiritual  world,  especially  those 
which  concern  the  things  of  the  church. — ^.  E. 
670. 

State  of  the   Christian   Church. 

529.  I  have  been  informed,  that  good  in  the 
will-principle,  which  was  enjoyed  by  the  members 
of  the  most  ancient  church,  was  utterly  lost  among 
the  antediluvians:  but  that  at  this  day,  with  the 
members  of  the  Christian  church,  intellectual  good 
is  beginning  to  perish,  insomuch  that  very  little  of 
it  is  left  remaining ;  by  reason  that  they  believe 
nothing  but  what  they  comprehend  by  their  senses, 
and  that  at  this  day  men  not  orly  reason  from  the 
senses,  but  also  extend  such  reasonings  to  divine 
arcana,  by  a  philosophy  unknown  to  the  ancients. 
The  consequence  of  this  is,  that  intellectual  light 
is  utterly  darkened,  and  the  darkness  is  become  so 
great  as  scarcely  to  admit  of  being  dispersed  —  »*?. 
C.  2124. 

530.  That  such  is  the  church,  does  not  appear  to 
those  who  are  in  the  churcli,  namely,  that  they  con- 
temn and  are  averse  to  all  things  which  are  of  good 
and  truth,  also  that  they  bear  enmities  against 
those  things,  and  especially  against  the  Lord  him- 
self; for  they  frequent  the  temples,  hear  preach- 
ing, are  in  a  kind  of  holy  [state]  when  there,  they 
go  to  the  sacred  supper,  and  occasionally  converse 
among  themselves  in  a  becoming  manner  concern- 


ing those  things ;  thus  do  the  bad  equally  as  the 
good  ;  they  also  live  among  themselves  in  civil 
charity  or  friendship ;  hence  it  is,  that  to  the  eves 
of  men  no  contempt  appears,  still  less  aversion, 
and  less  still  enmity  against  the  goods  and  truths 
of  faith,  and  thus  against  the  Lord ;  but  these 
things  are  external  forms  by  which  one  person 
seduces  another:  whereas  the  internal  forms  of  the 
men  of  the  church  are  altogether  unlike,  even  alto- 
gether contrary  to  tlie  external  forms :  the  internal 
forms  are  those  which  are  here  described,  and 
which  are  as  above  mentioned  ;  the  real  quality  of 
which  appears  to  the  life  in  the  heavens,  for  the 
angels  do  not  attend  to  any  other  than  things  inter- 
nal, that  is,  to  ends,  or  to  intentions  and  volitions, 
and  to  thoughts  thence ;  how  unlike  these  are  to 
the  externals,  may  be  clearly  seen  from  those  who 
come  from  the  christian  world  into  another  life ; 
for  in  another  life  it  is  the  internals  alone,  accord- 
ing to  which  they  there  think  and  speak,  inasmuch 
as  externals  are  left  with  the  body;  and  there  it  is 
manifest,  that  although  tbey  appeared  peaceable  in 
the  world,  nevertheless  they  entertained  hatred 
one  against  another,  and  against  all  things  which 
are  of  {\nth,  and  especially  against  the  Lord,  foi 
when  the  Lord  is  only  named  before  them  in 
another  life,  a  sphere  not  only  of  contempt,  but 
also  of  aversion  and  enmity  against  him,  is  mani- 
festly exhaled  and  diffused  from  them,  even  from 
those  who  in  appearance  spake  piously  of  him,  as 
also  who  had  preached ;  so  also  when  charity  am 
fiiith  are  named ;  such  are  they  in  the  interna, 
form,  which  is  there  manifested,  that  if  external 
restraints  had  been  removed,  while  they  lived  in 
the  world,  that  is,  had  they  not  feared  for  life,  and 
the  penalties  of  the  laws,  and  especially  if  they 
had  not  feared  for  reputation,  on  account  of  the 
honors  which  they  affected  and  aimed  at,  and  on 
account  of  the  wealth  which  they  desired  and 
eagerly  sought  after,  they  would  have  rushed  one 
against  another  with  intestine  hatred,  according 
to  their  will-tendencies  and  thoughts ;  and  would 
have  seized  the  goods  of  others  without  any  con- 
science, and  likewise  would  have  murdered  with- 
out any  conscience,  most  especially  the  innocent. 
Such  are  christians  at  this  day  as  to  their  interiors, 
except  a  few  who  are  not  known ;  whence  it 
appears  what  is  the  quality  of  the  church,  —  j].  C. 
3489. 

531.  That  within  the  church,  at  this  day,  faith 
is  so  rare,  that  it  can  scarcely  be  said  to  exist  at 
all,  was  made  evident,  from  many  of  the  learned 
and  many  of  the  simple,  whose  spirits  were  ex- 
plored after  death,  as  to  what  their  faith  had  been 
in  this  world ;  and  it  was  found  that  every  one  of 
them  supposed  faith  to  be  bare  believing,  and  per- 
suading themselves  that  it  was  so ;  and  that  the 
more  learned  of  them  placed  it  entirely  in  believ- 
ing, with  trust  or  confidence,  that  they  are  saved 
by  the  Lord's  passion,  and  His  intercession,  and 
that  hardly  one  among  them  knew  that  there  is  no 
faith,  if  there  is  no  charity  or  love ;  nay,  that  they 
did  not  know  what  charity  to  the  neighbor  is,  nor 
the  difference  between  thinking  and  willing.  For 
the  most  part,  they  turn  their  backs  upon  charity, 
saying  that  charity  does  nothing,  but  that  faith  is 
alone  effective.  When  it  was  replied  to  them,  that 
charity  and  faith  are  one,  as  the  will  and  the  intel- 
lect are  one,  and  that  chn.rity  has  its  scat  in  the  will, 
and  faith  in  the  intellect,  and  that  to  separate  th? 
one  from  the  other  is.  as  it  were,  to  s:-parate  the 
will  from  the  intellect,  this  they  did  not  under- 
stand ;  whence  it  was  made  evident  to  me  that 
scarcely  any  faith  exists  at  the  present  day.     This 


"WRITINGS    OF    EMANUEL    SWEDENBORG. 


isn 


also  was  shown  them  to  the  life  :  they  who  were  in 
the  persuasion  that  they  had  faith,  were  led  to  an 
angelic  society,  where  (genuine  faith  existed;  and 
when  they  were  made  to  communicate  with  it,  they 
clearly  perceived  that  they  had  no  faith,  which 
afterwards,  moreover,  they  confessed  in  the  pres- 
ence of  many.  The  same  thing  was  also  made 
apparent  by  other  means  to  those  who  had  made  a 
profession  of  faith,  and  had  thought  tliey  believed, 
without  having  lived  tlie  life  of  faith,  which  is 
charity;  and  they  all  confessed  that  they  had  no 
faith,  because  they  had  nothing  of  it  in  the  life  of 
their  spirits,  but  only  in  some  thought  extrinsic  to 
it,  whilst  they  lived  in  the  natural  world.  Such  is 
the  state  of  the  churcli  at  this  day,  namely,  that  in 
it  there  is  no  faith,  because  there  is  no  charity ; 
and  where  there  is  no  charity,  there  is  no  spiritual 
good,  for  that  good  exists  from  charity  alone.  It 
was  declared  from  heaven  that  there  is  still  good 
with  some,  but  that  it  cannot  be  called  spiritual, 
but  natural  good,  because  Essential  Divine  Truths 
are  in  obscurity,  and  Divine  Truths  introduce  to 
charity,  for  they  teach  it,  and  regard  it  as  their 
end  and  aim;  whence  no  other  charity  can  exist 
than  such  as  accords  with  the  truths  which  form  it. 
The  Divine  Truths  from  which  the  doctrines  of  the 
churches  are  derived,  respect  faith  alone,  on  which 
account  they  are  called  the  doctrines  of  faith,  and 
have  no  respect  to  life ;  but  truths  which  regard 
faith  alone,  and  not  life,  cannot  make  man  spiritual, 
for  so  long  as  they  are  external  to  the  life  they  are 
only  natural,  being  merely  known  and  thought  of 
like  common  things  :  hence  it  is  that  spiritual  good 
is  not  given  at  the  present  day,  but  only  natural 
good  with  some.  — L.  J.  37,  38. 

532.  "  For  then  shall  be  great  tribulation,  such 
as  was  not  from  the  beginning  of  the  world  to  this 
time,  no,  nor  ever  shall  be ;  and  except  those  days 
should  be  shortened,  there  should  ho  flesh  be 
saved"  (Matt.  xxiv.  21,  22);  speaking  of  the  last 
time  of  the  church,  when  judgment  takes  place. 
That  such  is  the  state  of  the  church  at  this  day, 
may  be  known  solely  from  these  considerations, 
that  the  greatest  part  of  the  Christian  world  is 
occupied  by  those  who  have  transferred  to  them- 
selves the  divine  power  of  the  Lord,  and  would 
fain  be  worshipped  as  gods,  and  who  invoke  dead 
men,  and  scarce  any  of  them  the  Lord ;  and  that 
the  rest  of  the  church  make  God  three,  and  the 
Lord  two,  and  place  salvation,  not  in  amendment 
of  life,  but  in  certain  words  breathed  out  in  a 
devout  tone  of  voice  ;  consequently  not  in  repent- 
ance, but  in  a  confidence  that  they  are  justified 
and  sanctified,  provided  they  do  but  fold  their 
hands  and  look  upwards,  and  utter  some  custom- 
ary form  of  prayer.  —  Jl.  R.  263. 

533.  The  reason  why  adulteries  are  held  less  in 
abhorrence  with  Christians  than  with  the  gentiles, 
yea,  than  with  some  of  the  barbarous  nations,  is, 
because  in  the  Christian  world,  at  this  day,  there 
is  not  the  marriage  of  good  and  truth,  but  the 
marriage  of  evil  and  the  false ;  for  the  religion 
and  doctrine  of  faith  separated  from  good  works, 
is  a  religion  and  doctrine  of  truth  separated  from 
good,  and  truth  separated  from  good  is  not  truth, 
but,  interiorly  looked  into,  is  the  false,  and  good 
separated  from  truth  is  not  good,  but,  interiorly 
looked  into,  is  evil ;  hence  there  is  in  the  Christian 
religion  at  this  day  a  doctrine  of  the  false  and  evil, 
from  which  origin  flows  in  the  lust  and  favor  of 
adultery  from  hell ;  and  hence  it  is,  that  adulteries 
are  believed  to  be  allowable,  and  are  practised 
without  shame  in  the  Christian  world :  for,  as  has 
been  said  above,  the  conjunction  of  evil  and  the 


false  is  spiritual  adultery,  from  which,  according  to 
correspondence,  exists  natural  adultery.  —  A.  E. 
1008. 

534.  Those  who  are  out  of  the  Church,  and  are 
called  Gentiles,  live  a  much  more  moral  life  than 
they  who  are  witiiin  the  Church,  and  far  more 
easily  embrace  the  doctrine  of  true  faith.  This  is 
very  evident  from  the  state  of  souls  in  another 
life ;  for  the  worst  of  all  are  those  who  come  from 
the  so  called  Christian  world,  bearing  a  mortal 
hatred  both  against  their  neighbor  and  the  Lord, 
and  being  more  addicted  to  adultery  than  any 
other  people  on  the  face  of  the  earth.  —  A.  C. 
1032. 

End  of  the  First  Christian   Church,  and   the 
Second  Coming  of  the  Lord. 

535.  The  greatest  part  of  mankind  believe,  that 
when  the  last  judgment  comes,  all  things  are  to  be 
destroyed  which  are  in  the  visible  world,  namely, 
that  the  earth  will  be  consumed  by  fire,  the  sun 
and  the  moon  will  be  dissipated,  and  the  stars  will 
vanish  away  ;  and  that  a  new  heaven  and  a  new 
earth  will  afterwards  spring  forth :  this  opinion 
they  have  conceived  from  prophetic  revelations, 
wherein  such  things  are  mentioned :  but  the  last 
judgment  is  notliing  else  than  the  end  of  the 
church  with  one  nation,  and  its  beginning  with 
another,  which  end  and  which  beginning  then  have 
place,  when  there  is  no  longer  any  acknowledg- 
ment of  the  Lord,  or,  what  is  the  same,  when 
there  is  no  faith ;  no  acknowledgment  or  no  faith 
is,  when  there  is  no  charity,  for  faith  cannot  possi- 
bly exist  but  with  those  who  are  in  charity.  That 
then  is  an  end  of  the  church,  and  a  translation 
thereof  to  others,  appears  manifest  from  all  those 
things,  which  the  Lord  himself  taught  and  fore- 
told in  the  evangelists,  concerning  that  last  day, 
or  concerning  the  consummation  of  the  age,  viz., 
in  Matthew,  chap,  xxiv  ;  in  Mark,  chap,  xiii ;  and 
in  Luke,  chap,  xxi :  but  inasmuch  as  those  pas- 
sages cannot  be  comprehended  by  any  one  with- 
out a  key,  which  is  their  internal  sense,  it  is  per- 
mitted to  unfold  in  order  the  things  which  are 
there,  beginning  here  with  these  words  in  Mat- 
thew :  "  The  disciples  came  to  Jesus,  saying.  Tell 
us  when  shall  these  things  be,  and  what  is  the 
sign  of  thy  coming,  and  of  the  consummation  of 
the  age.  And  Jesus  answering,  said  unto  them, 
See  that  no  one  seduce  you  ;  for  many  shall  come 
in  my  name,  saying,  I  am  Christ,  and  shall  seduce 
many :  but  ye  shall  hear  of  wars  and  rumors  of 
wars  ;  see  that  ye  be  not  disturbed  ;  for  all  these 
things  must  needs  be,  but  the  end  is  not  yet 
For  nation  shall  be  stirred  up  against  nation,  and 
kingdom  against  kingdom ;  and  there  shall  be 
famines,  and  pestilences,  and  earthquakes.  But 
all  these  things  are  the  beginning  of  sorrows," 
xxiv.  3-8.  They  who  keep  in  the  sense  of  the 
letter,  cannot  know  whether  these,  and  the  partic- 
ulars which  follow  in  this  chapter,  were  spoken 
concerning  the  destruction  of  Jerusalem  and  the 
dispersion  of  the  Jewish  nation,  or  concerning  the 
end  of  days,  which  is  called  the  last  judgment ; 
but  they  who  are  in  the  internal  sense  see  clearly, 
that  it  is  here  treated  concerning  the  end  of  the 
church,  which  end  is  what  is  here  and  elsewhere 
called  the  coming  of  the  Lord,  and  the  consum- 
mation of  the  age :  and  inasmuch  as  this  end  is 
here  understood,  it  may  be  known  that  all  the 
above  particulars  signify  things  pertaining  to  the 
church ;  but  what  they  signify  may  appear  from 
each  particular  in  the  internal  sense ;  as  that 
"many  shall   come  in    my  name,  saying,   I  am 


134 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


Christ,  and  shall  seduce  many,"  where  name  does 
not  signify  name,  nor  Christ,  Christ ;  but  name 
signifies  that  by  which  the  Lord  is  worshipped, 
and  Christ  signifies  truth  itself;  thus,  that  there 
would  come  those  who  would  say.  This  is  of  faith, 
or,  This  is  true,  when  yet  it  is  neither  of  faith, 
nor  true,  but  false ;  that  they  should  hear  of  wars 
and  rumors  of  wars,  is,  that  there  would  exist  dis- 
putes and  litigations  concerning  truths,  which  are 
wars  in  the  spiritual  sense  ;  that  nation  should  be 
stirred  up  against  nation,  and  kingdom  against 
kingdom,  signifies  that  evil  would  combat  with 
evil,  and  false  with  false  ;  and  there  shall  be  fam- 
ines and  pestilences,  and  earthquakes  in  divers 
places,  is  that  there  would  be  no  longer  any 
knowledges  of  good  and  of  truth,  and  thus  that 
the  state  of  the  church  would  be  changed,  which 
is  an  eartliquake  (motion  of  the  earth).  —  .4.  C. 
3353. 

536.  "  But  immediately  after  the  affliction  of 
those  days,"  signifies  a  state  of  the  Church  as  to 
the  truth  which  is  of  faith,  which  state  is  treated 
of  in  what  precedes ;  desolation  of  truth  in  the 
Word  throughout  is  called  affliction.  Hence  it  is 
evident,  tliat  by  these  words  is  signified  that  there 
will  be  no  charity  when  there  is  no  longer  any 
faith  ;  for  faith  leads  to  charity,  because  it  teaches 
what  charity  is,  and  charity  receives  its  quality 
from  the  truths  which  are  of  faith,  whereas  the 
truths  of  faith  receive  their  essence  and  their  life 
from  charity.  "  The  sun  shall  be  obscured,  and 
the  moon  shall  not  give  her  light,"  signifies  love  to 
the  Lord,  wjiich  is  the  sun,  and  charity  towards 
the  neighbor,  which  is  the  moon ;  to  be  obscured 
and  not  to  give  light,  signifies  that  tliey  would  not 
appear,  thus  that  they  would  vanish.  The  reason 
of  this  signification  of  the  sun  and  moon  is,  be- 
cause the  Lord  in  another  life  appears  as  a  sun  to 
tiiose  in  heaven  who  are  in  love  to  Him,  who  are 
called  celestial,  and  ,as  a  moon  to  those  who  are  in 
charity  towards  the  neighbor,  who  are  called  spir- 
itual. The  sun  and  moon  in  the  heavens,  or  the 
Lord,  is  never  obscured,  nor  loses  light,  but  shines 
perpetually,  thus  neither  is  love  to  Him  at  any 
time  obscured  with  tlie  celestial,  nor  charity  to- 
wards the  neighbor  with  the  spiritual  in  the  heav- 
ens, nor  on  the  earth  with  those  with  whom  those 
angels  are,  that  is,  who  are  in  love  and  charity : 
but  with  tiiose  who  are  in  no  love  and  charity,  but 
in  the  love  of  self  and  of  tlie  world,  and  thence  in 
hatreds  and  revenges,  these  occasion  the  above 
obscurity  to  themselves.  The  case  herein  is  as 
with  tlie  sun  of  the  world,  the  sun  shines  perpetu- 
ally, but  when  clouds  interpose  themselves,  it  does 
not  appear.  "  And  the  stars  shall  fall  from  heaven," 
signifies  that  the  knowledges  of  good  and  truth 
shall  perish.  Nothing  else  is  signified  in  the  Word 
by  stars,  whenever  they  are  named.  "  And  the 
powers  of  the  heavens  shall  be  moved,"  signifies 
the  foundations  of  the  Church,  which  are  said  to 
be  moved  and  shaken,  when  those  things  perish ; 
for  the  Church  in  the  earths  is  the  foundation  of 
heaven,  since  the  influx  of  good  and  truth  through 
the  heavens  from  tiie  Lord  ultimately  terminates  in 
the  goods  and  truths  of  the  man  of  the  Church ; 
thus  when  the  man  of  the  Church  is  in  such  a  per- 
verted state,  as  no  longer  to  admit  the  influx  of 
good  and  truth,  then  the  powers  of  the  heavens  are 
said  to  be  moved ;  on  which  account  it  is  always 
provided  by  the  Lord,  that  somewhat  of  a  Church 
should  remain,  and  when  an  old  Church  perishes, 
that  a  new  one  should  be  established.  "  And  then 
shall  appear  the  sign  of  the  Son  of  Man  in  heaven,' 
signifies  the  appearing  then  of  Divine  Truth ;  sign 


denotes  an  appearing ;  the  Son  of  Man,  the  Lord 
as  to  Divine  Truth.  This  appearing,  or  this  sign, 
is  what  the  disciples  were  inquiring  about,  when 
they  said  unto  the  Lord,  "  Tell  us  when  shall  these 
things  come  to  pass,  especially  what  is  the  sign  of 
thy  coming,  and  of  tiie  consummation  of  the  age," 
verse  3  of  this  chapter;  for  they  knew  from  the 
Word,  that  when  the  age  was  consummated,  the 
Lord  would  come ;  and  they  knew  from  the  Lord, 
that  He  would  come  again,  and  thereby  they 
understood  that  the  Lord  would  come  again  into 
the  world,  not  as  yet  knowing,  that  as  often  as  the 
Church  has  been  vastated,  so  often  has  the  Lord 
come.  Not  that  He  has  come  in  person  as  when 
He  assumed  the  Human  by  nativity,  and  made  this 
Divine,  but  by  appearings ;  either  manifest,  as 
when  He  appeared  to  Abraham  in  Mamre,  to 
Moses  in  the  bush,  to  the  people  of  Israel  on 
Mount  Sinai,  and  to  Joshua  when  he  entered  the 
land  of  Canaan ;  or  not  so  manifest,  as  by  the 
inspirations  whereby  the  Word  [was  given],  and 
afterwards  by  the  Word ;  for  in  the  Word  the 
Lord  is  present,  since  all  things  of  the  Word  are 
from  Him  and  relate  to  Him,  as  may  appear  mani- 
fest from  what  has  been  so  frequently  shown 
before  on  the  subject.  This  latter  appearing  is 
what  is  here  signified  by  the  sign  of  the  Son  of 
Man,  and  what  is  treated  of  in  this  verse.  "  And 
then  shall  all  the  tribes  of  the  earth  mourn,"  sig- 
nifies, that  all  shall  be  in  grief  who  are  in  the  good 
of  love  and  in  the  truth  of  faith.  That  mourning 
has  this  signification,  may  be  seen  in  Zechariah, 
chap.  xii.  verses  10-14 ;  and  tribes  signify  all 
things  of  good  and  truth,  or  of  love  and  faith,  con- 
sequently those  who  are  in  them ;  they  are  called 
tribes  of  the  earth,  because  they  are  signified  who 
are  within  the  Church.  Earth  denotes  the  Church. 
"  And  they  shall  see  the  Son  of  Man  coming  in 
the  clouds  of  the  heavens,  with  power  and  much 
glory,"  signifies,  that  then  the  Word  shall  be  re- 
vealed as  to  its  internal  sense,  in  which  the  Lord 
is.  The  Son  of  Man,  is  Divine  Truth  which  is 
therein.  Cloud  is  the  literal  sense  ;  power  is  pred- 
icated of  the  good,  and  glory  of  the  truth,  which 
are  therein.  This  coming  of  the  Lord  is  what  is 
here  understood,  but  not  that  He  will  appear  in 
the  clouds  according  to  the  letter.  It  now  follows 
concerning  the  establishment  of  a  New  Church, 
which  is  effected  when  the  old  is  vastated  and 
rejected.  "He  shall  send  forth  His  angels  with  a 
trumpet  and  a  great  voice,"  signifies  election,  not 
that  it  is  eflfected  by  visible  angels,  still  less  by 
trumpets,  and  by  great  voices,  but  by  an  influx  of 
holy  good  and  holy  truth  from  the  Lord  by  angels, 
wherefore  by  angels  in  the  Word  is  signified  some- 
what of  the  Lord,  in  the  present  case  such  things 
as  are  from  the  Lord  and  relate  to  the  Lord.  By  a 
trumpet  and  a  great  voice  is  signified  evangelizing, 
as  also  in  other  passages  in  the  Word.  "  And 
they  shall  gather  togetlier  the  elect  from  the  four 
winds,  from  the  extreme  of  the  heavens  even  to 
the  extreme  thereof,"  signifies  the  establishment 
of  a  New  Church.  The  elect  are  they  who  are  in 
the  good  of  love  and  faith ;  the  four  winds,  from 
which  they  shall  be  gathered  together,  are  all 
states  of  good  and  truth ;  the  extreme  of  the 
heavens  to  the  extreme  thereof,  denotes  the  inter- 
nal and  external  things  of  the  Church. "  These 
then  are  what  are  signified  bv  those  words  of  the 

Lord. '7.  C.  40G0. 

537.  It  is  read  in  many  places,  that  the  Lord  is 
to  come  in  the  clouds  of  heaven,  as  Matt.  xvii.  5; 
xxiv.  30:  xxvi.  (34;  Mark  xiv.  61,  62;  Luke  ix.  34, 
35;  xxi.  27;  Rev.  i.  7;  xiv.  14;  Dan.  vii.  13.   But 


WRITINGS    OF    EMANUEL    SWf^DENBORG. 


12:> 


liitherto  no  one  has  known  what  was  meant  by  the 
clonds  of  honvon :  they  have  oclievcd  thai  lie 
would  appo;ir  in  tlicm  in  person.  But  that,  by  the 
clouds  of  heaven,  is  meant  the  Word  in  the  sense 
of  tlip  letter,  and  by  p-lory  and  virtue,  in  which  also 
He  is  then  to  come,  Matt.  xxiv.  30,  is  meant  the 
spiritiiil  sense  of  the  Word,  has  been  hitherto  con- 
ceiled,  because  no  one  has  ever  yet  even  conjec- 
tured, that  there  is  in  the  Word  any  spiritual  sense, 
such  as  it  is  in  itself.  Now,  because  the  spiritual 
sense  of  the  Word  has  been  opened  to  me  by  the 
Lord,  and  it  has  been  given  to  me  to  be  together 
with  angels  and  spirits  in  their  world,  as  one  of 
them,  it  has  been  discovered,  that  by  the  clouds  of 
heaven  is  meant  the  Word  in  the  natural  sense, 
and  by  glory,  the  Word  in  the  spiritual  sense,  and 
hy  virtue,  the  power  of  the  Lord  by  means  of  the 
\Vord.  That  the  clouds  of  heaven  signify  that, 
may  be  seen  from  these  passages  in  the  Word : 
'•  Not  like  the  God  of  Jeshurun,  riding  in  heaven, 
;ind  in  magnificence  upon  the  doiu/s,"  Dent,  xxxiii. 
2(),  27.  "  Sing  unto  God,  praise  His  name,  extol 
Ilim  that  rideth  upon  the  c/ourf«,"  Psalm  Ixviii.  4. 
^'Jehovah  riding  upon  a  swijl  doiid"  Isaiah  xix.  1. 
To  ride  signifies  to  instruct  in  divine  truths  from 
the  Word  ;  for  a  horse  signifies  the  understanding 
of  the  Word.  Who  does  not  see  that  God  does 
not  ride  upon  tiie  clouds?  Again;  "God  rode 
Ripon  cherubs,  and  made  his  pavilion  the  clouds  of 
the  heavens,"  Psalm  xviii.  lO-l.'i.  Cherubs  also 
signify  the  Word.  "Jehovah  bindeth  the  waters 
in  his  clouds ;  He  spreadeth  out  his  cloud  over  his 
throne,"  Job  xxvi.  8,  9.  "  Give  strength  to  Jeho- 
vah, strength  upon  the  clouds"  Ixviii.  .'i4.  "Jeho- 
vah hath  created  upon  every  habitation  of  Zion  a 
cloud  by  da_v,  for  upon  all  the  glory  there  shall  be 
a  covering,"  Isaiah  iv.  5.  The  Word,  in  the  sense 
of  the  letter,  also  was  represented  by  the  cloud  -in 
which  Jehovah  descended  upon  mount  iSinai,  when 
He  promulgated  the  law:  the  things  of  the  law 
which  were  then  promulgated  were  the  first  fruits 
of  the  Word.  For  confirmation  these  things  also 
are  to  be  added.  There  are  clouds  in  the  spiritual 
world  as  well  as  in  the  natural  world,  but  from 
another  origin.  In  the  spiritual  world  there  are 
.•sometimes  bright  clouds  above  the  angelic  heav- 
ons,  but  dark  clouds  over  the  hells  :  the  bright 
clouds  over  the  angelic  heavens  signify  obscurity 
there,  from  the  literal  sense  of  the  Word ;  but 
when  those  clouds  are  dispersed,  they  signify  that 
ihey  are  in  its  clear  light  from  the  spiritual  sense ; 
!)ut  the  dark  clouds  over  the  hells  signify  the  falsi- 
fication and  prof;i nation  of  the  Word.  The  origin 
of  this  signification  of  clouds  in  the  spiritual  world, 
t-J,  because  the  light  which  proceeds  from  the  Lord 
!is  a  sun  there,  signifies  divine  truth ;  wherefore 
He  is  called  the  Lii^kl,  John  L  9 ;  xiL  35.  Thence 
it  is  th-it  the  Word  itself,  which  is  kept  in  the 
recesses  of  the  temples  there,  appears  encom- 
passed with  a  bright  light,  and  the  obscurity  of  it 
fs  induced  by  clouds. —  T.  C.  R.  77(!. 

538.  Tiiat  clouds  signify  divine  truths  in  the  ulti- 
inates  is  from  appearances  in  the  spiritual  world. 
Clouds  appear  there  in  various  light;  in  the  inmost 
or  third  heaven  in  a  flaming  light,  in  the  middle  or 
second  heaven  in  a  white  light,  and  in  the  ultimate 
or  first  heaven  in  a  light  more  dense  ;  and  every 
one  there  knows  that  clouds  signify  divine  truth 
from  the  Lord,  passing  throuEfh  the  angels :  for 
when  the  Divine  Truth  proceeding  from  the  Lord, 
which  is  itself  the  light  of  heaven,  passes  through 
Ihe  angels,  it  appears  as  a  cloud,  more  rare  or 
dense  according  to  their  intelligence.  Such  clouds 
i  have  frequently  seen,  and  I  also  perceived  what 


they  signified.  Hence  it  is,  that  by  cloud.-,  sucii  as 
those  which  appear  before  the  eyes  of  men  in  the 
world,  is  signified  divine  truth  in  ultimates  ;  and 
because  the  Word,  in  the  letter,  is  divine  truth  in 
ultimates,  such  is  the  signification  of  clouds.  — 
Jl.  E.  3G. 

539.  The  reason  that  He  is  not  to  appear  in  per- 
son, is  because,  since  his  ascension  into  heaven,  He 
is  in  the  glorified  Human;  and  in  this  He  c.innnt 
appear  to  any  man,  unless  He  first  open  the  eyes 
of  his  spirit;  nnd  these  cannot  be  opened  in  any 
one  who  is  in  evils,  and  thence  in  falses :  thus  not 
in  any  of  the  goats  which  He  sets  at  the  left  hand. 
Wherefore,  when  He  manifested  Himself  to  the 
disciples,  he  first  opened  their  eyes;  for  it  is  read. 
"  And  their  eyes  were  opened,  and  they  knew 
Him ;  but  He  became  invisible  to  them."  Luk'' 
xxiv.  3L  The  case  was  similar  with  the  womfii 
at  the  sepulchre  after  the  resurrection  ;  whercfon; 
they  at  that  time  also  saw  angels  sitting  in  the 
sepulciire  and  speaking  with  thern,  whom  uf)  rnnti 
can  see  with  the  material  eye.  That  neither  d;  1 
the  apostles,  before  the  Lord's  resurrection,  see  the 
Lord  in  the  glorified  Human,  with  the  eyes  of  the 
body,  but  in  the  spirit  (which  appears,  after  awal;- 
ing,  as  if  it  were  in  sleep),  is  evident  from  hi.-; 
transfiguration  before  Peter,  James,  and  John,  in 
that  "  their  eyes  were  heavy  with  sleep,"  Luke  i.v. 
3'<i.  Wherefore,  it  is  a  vain  thing  to  believe  thu 
tiie  Lord  is  to  appear  in  the  clouds  of  heaven  iii 
person ;  but  He  is  to  appear  in  the  Word,  which  i^ 
from  Him,  thus  is  Himself. —  T.  C.  R.  777. 

The  Fifth  or  New  Church. 

540.  It  is  according  to  divine  order,  that  a  new- 
heaven  should  be  formed  before  a  New  Church  on 
earth ;  for  the  church  is  internal  and  external,  and 
the  internal  church  makes  one  with  the  church  in 
heaven,  thus  with  heaven  ;  and  the  internal  is  to 
be  formed  before  the  external,  and  afterwards  the 
external  by  the  internal:  that  it  is  so,  is  known 
among  the  clergy  in  the  world.  As  this  new 
heaven,  which  makes  the  internal  of  man,  increas- 
es, so  far  the  New  Jerusalem,  that  is,  the  New 
Church,  comes  down  from  that  heaven  ;  wherefore, 
this  cannot  be  done  in  a  moment,  but  it  is  done  as 
the  falses  of  the  former  church  are  removed  ;  for 
what  is  new  cannot  enter  where  falses  have  been 
ingenerated,  unless  these  are  eradicated,  which 
will  be  done  among  the  clergy,  and  thus  among 
the  laity.  —  T.  C.  R.  784. 

54L  It  is  to  be  observed  that,  after  the  last  judg- 
ment, which  was  accomplished  in  the  spiritual 
world,  in  the  year  1757,  and  which  forms  the  sub- 
ject of  a  small  treatise  published  in  London  in 
1758,  a  new  heaven  was  formed  from  among 
Christians,  from  those  only,  however,  who  admitted 
the  Lord  to  be  the  God  of  heaven  and  earth, 
according  to  his  own  words  in  Matthew  xxviii.  18; 
and  likewise  repented  in  the  world  of  their  evil 
works  :  from  tJiis  heaven  the  New  Church  on  earth, 
which  is  the  New  Jerusalem,  descends,  and  will 
continue  to  descend.  That  this  church  will  ac- 
knowledge the  Lord  only  is  evident  from  tiies^ 
words  in  the  Apocalypse:  "There  came  unto  me 
one  of  the  seven  angels,  and  talked  with  me.  smv- 
ing.  Come  hither;  I  will  show  thee  the  bride,  tlii- 
Lamb's  wife ;  and  he  showed  me  that  great  city, 
the  holy  Jerusalem,  descending  out  of  heaven 
from  God."  And  in  another  place :  "  Lot  us  be 
glad  and  rejoice,  for  the  time  of  the  marringe  of 
the  Lamb  is  come,  and  his  wife  hath  made  herself 
ready ;  blessed  are  they  which  are  called  unto  the 
marriage  supper  of  the  Lamb,"   chap.   xix.  7,  9. 


136 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


That  there  will  be  a  nen-  heaven,  and  that  the  New- 
Church  will  descend  t'roin  thence  upon  earth,  is 
evident  from  the  following  words,  in  the  same 
book  :  "  I  saw  a  new  heaven  and  a  new  earth  :  and 
I  saw  the  holy  city,  New  Jerusalem,  coming  down 
from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband ;  and  he  that  sat  upon  tiie 
throne  said,  Behold,  I  make  all  things  new;  and 
he  said  unto  m:>.  Write,  for  these  words  are  true 
and  faithful,"  chap.  xxi.  1,  2,  5;  the  new  heaven 
means  a  new  heaven  from  among  Christians ;  the 
New  Jerusalem  means  a  new  church  upon  earth, 
which  will  make  one  with  that  new  heaven ;  tlie 
Lamb  means  the  Lord  as  to  the  Divine  Humanity. 
—  Preface  to  A.  R. 

542.  "And  I  saw  a  new  heaven  and  a  new 
earth,"  signifies,  that  a  new  heaven  was  formed 
from  among  Christians  by  the  Lord,  Avhich  at  this 
day  is  called  the  Christian  heaven,  where  they  are 
who  had  worshipped  the  Lord  and  lived  according 
to  his  commandments  in  the  Word,  in  whom  there- 
fore tiiere  is  charity  and  faith ;  in  which  heaven 
also  are  all  the  infants  of  Christians.  By  a  new 
heaven  and  a  new  earth,  is  not  meant  the  natural 
heaven  visible  to  the  eye,  nor  the  natural  earth 
inhabited  by  men,  but  the  spiritual  heaven  is 
meant,  and  the  earth  belonging  to  that  heaven 
where  the  angels  dwell ;  that  this  heaven  and  its 
earth  is  meant,  every  one  may  see  and  acknowl- 
edge, if  he  can  but  abstract  himself  a  little  from 
ideas  purely  natural  and  material  whilst  reading 
the  Word.  That  an  angelic  heaven  is  meant,  is 
evident,  because  it  is  said  in  the  next  verse,  that 
he  saw  the  holy  city  Jerusalem  coming  down  from 
God  out  of  heaven,  prepared  as  a  bride  adorned 
for  her  husband ;  by  which  is  not  meant  any  Jeru- 
salem coming  down ;  but  the  church,  and  the 
church  upon  earth  comes  down  from  the  Lord  out 
of  the  angelic  heaven,  because  the  angels  of 
Jieaven,  and  men  upon  earth  in  all  things  relat- 
ing to  the  church,  make  one.  Hence  it  may  be 
seen,  how  naturally  and  materially  they  have 
thought  and  do  think,  who,  from  these  words  and 
those  which  follow  in  the  same  verse,  have  fabri- 
cated the  notion  about  the  destruction  of  the  world, 
and  of  the  new  creation  of  all  things.  This  new 
heaven  is  occasionally  treated  of  above  in  the 
Apocalypse,  especially  in  chap.  xiv.  and  xv. ;  it  is 

'  called  the  Christian  heaven,  because  it  is  distinct 
from  the  ancient  heavens,  which  were  composed 
of  the  men  of  the  church  before  the  Lord's  com- 
ing ;  these  ancient  heavens  are  above  the  Christian 
heaven ;  for  the  heavens  are  like  expanses,  one 
above  another ;  it  is  the  same  with  each  particular 
heaven ;  for  each  heaven  by  itself  is  distinguished 
into  three  heavens,  an  inmost  or  third,  a  middle  or 
second,  and  a  lowest  or  tirst,  and  so  it  is  with  this 
new  heaven ;  I  have  seen  them  and  conversed  with 
them.  In  this  new  Christian  heaven  are  all  those 
who,  from  the  first  formation  of  the  Christian 
church,  worshipped  the  Lord,  and  lived  according 
to  his  commandments  in  the  Word,  and  who, 
therefore,  were  in  charity,  and  at  the  same  time  in 
faith  from  the  Lord  through  the  Word,  thus  who 
were  not  in  a  dead  but  in  a  living  faith.  In  that 
heaven  likewise  are  all  the  infants  of  Christians, 
because  they  are  educated  by  the  angels  in  those 
two  essentials  of  the  church,  which  consist  in  an 
acknowledgment  of  the  Lord  as  the  God  of  heaven 
and  earth,  and  a  life  according  to  the  command- 
ments of  the  decalogue.  —  Ji.  R.  87G. 

543.  I  have  seen,  and  therefore  I  can  testify, 
that  the  Lord,  at  this  day,  is  forming  a  new  angelic 
leaven,  and  that  it  is  formed  of  those  who  believe 


in  the  Lord  God  the  Savior,  and  go  immediately  to 
Hiin ;  and  that  the  rest  are  rejected.  —  T.  C.  R. 

108. 

The  New  Church  signified  by  the  New  Jeru- 
salem. 

544.  That  a  New  Church  is  meant  by  the  New 
Jerusalem  coming  down  from  God  out  of  heaven, 
Rev.  xxi.,  is  because  Jerusalem  was  the  metropolis 
in  the  land  of  Canaan  ;  and  there  was  the  temple, 
the  altar,  there  sacrifices  were  offered,  and  thus 
divine  worship  itself  performed,  to  whicn  every 
male  in  tlie  land  was  commanded  to  come  three 
times  in  a  year;  and  also  because  the  Lord  was  in 
Jerusalem,  and  taught  in  his  temple,  and  after- 
wards glorified  his  Human  there  ;  thence  it  is,  that 
by  Jerusalem  is  signified  the  church.  That  the 
church  is  meant  by  Jerusalem,  is  very  evident 
from  the  prophecies  in  the  Old  Testament  con- 
cerning a  new  church  to  be  instituted  by  the  Lord, 
in  that  it  is  there  called  Jerusalem.  The  passages 
themselves  will  only  be  adduced,  from  which  every 
one  endued  with  interior  reason  may  sec  that  the 
church  is  there  meant  by  it.  Let  these  passages 
only  be  adduced  thence:  "  Behold,  I  create  a  new 
heaven  and  a  new  earth  ;  the  former  shall  not  be 
remembered.  Behold,  I  am  to  create  Jerusalem  an 
exultation,  and  her  people  a  joy,  that  I  may  exult 
over  Jerusalem,  and  rejoice  over  my  people.  Then 
the  wolf  and  the  lamb  shall  feed  together;  they 
shall  not  do  evil  in  all  the  mountain  of  my  holi- 
ness," Isaiah  Ixv,  17,  19,  25.  "  For  Zion's  sake 
I  will  not  hold  my  peace,  and  for  Jerusalem's  sake 
I  will  not  rest,  until  the  righteousness  thereof  go 
forth  as  brightness,  and  the  salvation  thereof  as  a 
lamp  that  burnetii.  Then  the  nations  shall  see 
thy  righteousness,  and  all  kings  thy  glory ;  and 
thou  shalt  be  called  by  a  new  name,  which  the 
mouth  of  Jehovah  shall  utter.  And  thoa  shalt  be 
a  crown  of  glory  and  a  royal  diadem  in  the  hand 
of  thy  God  ;  Jehovah  shall  delight  in  thee,  and 
thy  land  shall  be  married.  Behold,  thy  salvatiort 
shall  come;  behold,  his  reward  is  with  Him.  And 
they  shall  call  them  the  holy  people,  the  redeemed 
of  Jehovah  ;  and  thou  shalt  be  called  a  city  sought 
for,  not  forsaken,"  Ixii.  1-4,  II,  12.  "Awake, 
awake,  put  on  thy  strength,  O  Zion ;  pnt  on  the 
garments  of  thy  beauty,  O  Jerusalem,  the  city  of 
holiness;  because  henceforth  there  shall  no  more 
come  into  thee  the  uncircumcised  and  the  unclean. 
Shake  thyself  from  the  dust,  arise,  sit  down,  O 
Jerusalem.  The  people  shall  know  my  name  in 
that  day,  for  it  is  I  that  speak,  behold,  I.  Jehovah 
hath  comforted  his  people.  He  hath  redeemed 
Jerusalem,"  lii.  I,  2, 6,  9.  That  by  Jerusalem  there 
is  meant  the  church  wliich  was  to  be  instituted  by 
the  Lord,  and  not  the  Jerusalem  inliabited  by  the 
Jews,  is  manifest  from  every  part  of  its  description 
in  the  passages  adduced ;  as  that  Jehovah  God 
would  create  a  new  heaven  and  a  new  earth,  and 
also  Jerusalem  at  the  same  time  ;  and  that  this 
would  be  a  crown  of  glory  and  a  royal  diadem ; 
that  it  was  to  bo  called  holiness,  the  city  of  truth, 
the  throne  of  Jehovah,  a  quiet  habitation,  a  taber- 
nacle that  shall  not  be  taken  down ;  that  tiiere  the 
wolf  and  the  lamb  shall  feed  together;  and  it  is 
said,  that  there  the  mountains  shall  drop  new  wine, 
and  the  hills  shall  flow  with  milk,  and  it  shall  re- 
main from  generation  to  generation  ;  beside  many 
other  things  ;  also  concerning  the  people  there, 
that  they  should  be  holy,  every  one  written  for 
life  ;  that  they  should  be  called  "the  redeemed  of 
Jehovah.  Moreover,  in  all  those  passages,  the 
coming   of  tlie  Lord   is  treated  of,  especially  his 


WRITINGS   OF   EMANUEL   SWEDENBORG. 


137 


second  coming,  when  Jerusalem  will  be  such  as  it 
is  there  described  ;  for  before  she  was  not  married, 
that  is,  made  the  bride  and  wife  of  the  Lamb,  as 
it  is  said  of  the  New  Jerusalem  in  the  Revelation. 
Tlic  former  or  present  church  is  meant  by  Jerusa- 
lem in  Daniel,  and  the  commencement  of  it  is 
there  described  by  tliese  words  :  "  Know  and  per- 
ceive, from  the  fjoing  forth  of  the  word  for  restor- 
in;^  and  building  Jerusalem,  even  to  the  Prince 
Messiah,  shall  be  seven  weeks  ;  afterwards,  in  sixty 
and  two  weeks,  the  street  and  the  trench  shall  be 
restored  and  built,  but  in  troublesome  times,"  ix. 
25.  But  the  end  of  it  is  described  there  by  these 
words :  "  At  length,  upon  the  bird  of  abomina- 
tions shall  be  desolation,  and  even  to  the  consum- 
mation and  decision  it  shall  drop  upon  the  devas- 
tation," ix.  27.  These  last  are  the  things  that  are 
meant  by  these  words  of  the  Lord  in  Matthew : 
"  When  ye  shall  see  the  abomination  of  desola- 
tion, foretold  by  the  prophet  Daniel,  standing  in 
the  holy  place,  let  him  that  readeth  observe  it 
well,"  xxiv.  15.  That  by  Jerusalem,  in  the  pas- 
sages above  adduced,  was  not  meant  the  Jerusa- 
lem inhabited  by  the  Jews,  may  be  evident  from 
the  passages  in  the  Word,  where  it  is  said  of  this, 
that  it  was  entirely  ruined,  and  that  it  was  to  be 
destroyed.— T.  C.  R.  782. 

The  New  Church  the  Bride  and  Wife  of  the 
Lord. 

545.  It  is  said  that  John  saw  the  holy  city  New 
Jerusalem  coming  down  from  God  out  of  heaven, 
and  here  that  he  saw  that  city  prepared  as  a  bride 
adorned  for  her  husband,  from  which  it  is  also  evi- 
dent that  by  Jerusalem  is  meant  the  church,  and 
that  he  saw  it  first  as  a  city,  and  afterwards  as  an 
espoused  virgin,  as  a  city  representatively,  and  as  an 
espoused  virgin  spiritually,  consequently  under  a 
twofold  idea,  one  within  or  above  the  other,  just 
as  the  angels  do,  who,  when  they  see  or  hear  or 
read  in  the  Word  of  a  city,  in  an  idea  of  inferior 
thought  perceive  a  city,  but  in  an  idea  of  superior 
thought  perceive  the  church  as  to  doctrine,  and  the 
latter,  if  they  desire  it  and  pray  to  the  Lord,  they 
sec  as  a  virgin  in  beauty  and  apparel  according 
to  the  quality  of  the  church.  Thus  has  it  also 
been  permitted  me  to  see  the  church.  By  pre- 
pared is  signified  attired  for  her  espousals,  and  the 
church  is  no  otherwise  attired  for  her  espousals, 
and  afterwards  for  conjunction  or  marriage,  than 
b,y  the  Word,  for  this  is  the  only  medium  of  con- 
junction or  marriage,  because  the  Word  is  from 
the  Lord  and  concerning  the  Lord,  and  thus  the 
Lord,  for  which  reason  it  is  also  called  a  covenant, 
and  a  covenant  signifies  spiritual  conjunction ; 
indeed  the  Word  was  given  for  this  very  purpose. 
That  by  a  husband  is  meant  the  Lord  is  plain  from 
verses  10  and  11  of  this  chapter,  where  Jerusalem 
is  called  the  bride,  the  Lamb^s  wife.  From  these 
considerations  it  may  appear,  that  by  Jerusalem 
prepared  as  a  bride  adorned  for  her  husband,  is 
signified  that  church  conjoined  with  the  Lord  by 
the  Word. 1  R.  SSI. 

How  all  Things  were  made  new. 

54G.  "And  he  that  sat  upon  the  throne  said, 
Behold,  I  make  all  things  new.  And  he  said  unto 
me,  Write,  for  these  words  are  true  and  faitJiful," 
signifies,  the  Lord  speaking  concerning  the  last 
judgment  to  those  who  should  come  into  the  world 
of  spirits,  or  who  should  die,  from  the  time  of  his 
being  in  the  world  till  now,  as  follows,  viz.,  that 
the  former  heaven  with  the  former  earth,  and  the 
former  church,  with  all  and  every  thino-  in  them, 
18 


should  perish,  and  that  he  should  create  a  new 
heaven  together  with  a  new  earth,  and  a  new 
church,  which  is  to  be  called  the  New  Jerusalem, 
and  that  they  may  know  this  of  a  certainty,  and 
bear  it  in  remembrance,  because  the  Lord  Himself 
has  testified  and  said  it.  The  contents  of  this 
verse  and  of  those  which  follow,  as  far  as  the  8th 
inclusive,  were  said  to  those  who  would  come  out 
of  Christendom  into  the  world  of  spirits,  which 
happens  immediately  after  death,  to  the  end  that 
they  might  not  suffer  themselves  to  be  seduced  by 
the  Babylonians  and  dragonists,  for,  as  was  ob- 
served above,  all  assemble  after  death  in  the  world 
of  spirits,  and  are  prone  to  associate  with  one 
another  there,  just  as  in  the  natural  world,  where 
they  are,  together  with  the  Babylonians  and  drag- 
onists, who  continually  burn  with  the  lust  of  se- 
ducing, and  who  were  also  allowed,  by  imaginary 
and  delusive  arts,  to  form  to  themselves  heavens, 
as  it  were,  whereby  also  they  might  be  able  to  se- 
duce ;  to  prevent  this,  these  things  were  said  by 
the  Lord,  that  they  might  know  of  a  certainty  that 
those  heavens  with  their  earths  would  perish,  and 
that  the  Lord  would  create  a  new  heaven  and  a 
new  earth,  when  they  would  be  saved  who  did  not 
suffer  themselves  to  be  seduced  or  led  away ;  but 
it  is  to  be  observed,  that  this  was  said  to  those 
who  lived  within  the  period  of  the  Lord's  time  in 
the  world  and  the  last  judgment,  which  was  exe- 
cuted in  the  year  1757,  because  these  could  have 
been  seduced,  but  after  this  event,  this  was  no 
longer  possible,  because  the  Babylonians  and 
dragonists  were  separated  and  cast  out.  —  A.  R. 
886. 

Sight  of  the  Holy  City. 

547.  "  And  he  carried  me  away  in  the  spirit  to 
a  great  and  high  mountain,  and  showed  me  that 
great  city,  the  holy  Jerusalem,  descending  out  of 
heaven  from  God,"  signifies,  that  John  was  trans- 
lated into  the  third  heaven,  and  his  sight  there 
opened,  before  whom  was  made  manifest  the 
Lord's  New  Church  as  to  doctrine  in  the  form  of  a 
city.  He  carried  me  away  in  the  spirit  to  a  great 
and  high  mountain,  signifies,  that  John  was  trans- 
lated into  the  third  heaven,  where  they  are  who 
are  in  love  to  the  Lord,  and  in  the  genuine  doc- 
trine of  truth  derived  from  him  ;  great  also  is  pre- 
dicted of  the  good  of  love,  and  high  of  truths. 
The  reason  why  being  taken  up  into  a  mountain 
signifies  to  be  taken  up  into  the  third  heaven,  is, 
because  it  is  said  in  the  spirit,  and  he  who  is  in  the 
spirit,  as  to  his  rnind  and  its  vision,  is  in  the  spiritual 
world,  and  there  the  angels  of  the  third  heaven  dwell 
upon  mountains,  the  angels  of  the  second  heaven 
upon  hills,  and  the  angels  of  the  ultimate  or  lowest 
heaven  in  valleys  between  the  hills  and  mountains  ; 
wherefore  when  any  one  in  the  spirit  is  taken  up 
into  a  mountain,  it  signifies  that  he  is  taken  up  into 
the  third  heaven ;  this  elevation  is  effected  in  a 
moment,  because  it  is  done  by  a  change  in  the 
state  of  the  mjnd  ;  by  he  showed  me,  is  signified 
his  sight  then  opened,  and  manifestation;  by  the 
great  city,  the  holy  Jerusalem,  descending  out  of 
heaven  from  God,  is  signified  the  Lord's  New 
Church,  as  above,  where  also  it  is  explained,  for 
this  reason  it  is  called  holy,  and  said  to  descend 
out  of  heaven  from  God;  its  being  seen  in  the 
form  of  a  city,  is  because  a  city  signifies  doctrine, 
and  the  church  is  a  church  by  virtue  of  doctrine, 
and  a  life  according  to  it.  It  was  also  seen  as  a 
city,  that  it  might  be  described  as  to  all  its  qual- 
ities, which  are  described  by  its  wall,  its  gates,  its 
foundations,  and  various  dimensions.     The  church 


138 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


is  described  in  a  similar  manner  in  Ezekiel,  where  I 
it  is  also  said,  by  the  prophet,  "  In  the  visions  of 
God  brought  he  me,  and  set  me  upon  a  very  high  ^ 
mountain,  which  was  as  the  frame  of  a  cily  on  the 
south,"  which  the  angels  also  measured  as  to  its 
wall  and  gates,  and  as  to  its  breadth  and  height, 
chap.  xl.  2,  and  following  verses.  The  like  is 
meant  by  this  passage  in  Zechariah  :  "  Then  said 
I;  (unto  the  angel,)  Whither  goest  thou?  and  he 
said  unto  me.  To  measure  Jerusalem,  to  see  what  is 
the  breadth  thereof,  and  what  is  the  length  there- 
of," ii.  2.  —  ^i.  R.  8<JG. 

Why  the  City  was  four-square. 

548.  "  And  the  city  lieth  four-square."  The 
reason  why  the  city  was  seen  four-square,  is,  be- 
cause a  quadrangle,  or  a  square,  signifies  what  is 
just,  for  a  triangle  signifies  what  is  right,  all  these 
in  the  ultimate  degree,  or  the  natural :  a  quad- 
rangle, or  a  square,  signifies  what  is  just,  from 
the  circumstance  of  its  having  four  sides,  its  four 
sides  looking  towards  the  four  quarters,  and  to 
look  equally  towards  the  four  quarters,  is  to  respect 
all  things  from  justice,  for  which  reason  three 
gates  opened  into  the  city  from  each  quarter,  and 
it  is  said  in  Isaiah,  "  Open  ye  the  gates,  that  the 
righteous  Jiation,  which  keepeth  the  truths,  may 
enter  in,"  xxvi.  3.  The  city  lieth  four-square,  that 
the  length  and  breadth  thereof  might  be  equal,  and 
by  length  is  signified  tiie  good  of  that  church,  and 
by  breadth  its  truth,  and  when  good  and  truth  are 
equal,  then  there  exists  what  is  just.  It  is  owing 
to  this  signification  of  a  square,  that  in  conmion 
discourse  a  man  is  said  to  be  square,  or  upright, 
who  happens  to  be  one  that  does  not  from  injustice 
incline  either  to  this  or  that  party.  Because  four- 
square signifies  what  is  just,  therefore  the  altar 
of  burnt  off'eri7ig,  by  which  was  signified  worship 
derived  from  good  and  thence  from  truth  celestial, 
was  four-square,  Exod.  xxvii.  1  ;  also  the  altar  of 
i7icense,  by  which  was  signified  worship  derived 
from  good  and  thence  from  truth  spiritual,  was 
likewise  four-square,  Exod.  xxx.  1,  2 ;  xxxix.  9. 
Moreover  the  breastplate  of  judgment,  in  which 
was  the  urim  and  thummim,  was  four-square 
doubled,  Exod.  xxviii.  15,  16 ;  not  to  mention  other 
instances.  —  -'?.  R.  905. 

Why  the  City  was  pure  Gold. 

549.  "And  the  city  was  pure  gold  like  unto 
pure  glass,"  signifies,  that  thence  every  thing  ap- 
pertaining to  that  cliurch  is  the  good  of  love 
dowing-in  together  with  light  out  of  heaven  from 
the  Lord.  By  the  city,  or  Jerusalem,  is  meant 
the  Lord's  New  Church  as  to  every  thing  apper- 
taining to  it  interiorly  considered  or  within  the 
wall ;  by  gold  is  signified  the  good  of  love  from 
the  Lord  ;  and  like  unto  pure  glass,  signifies,  pel- 
lucid from  divine  wisdom,  and  since  tlie  latter  ap- 
pears in  heaven  as  light,  and  flows  from  the  Lord 
as  a  sun,  by  like  unto  pure  glass,  is  signified 
flowing-in  together  with  light  from  heaven  from 
the  Lord.  Since  tlie  good  of  love  does  not  exist 
solitary  or  abstracted  from  the  truths  of  wisdom, 
but  to  the  end  that  it  may  be  the  good  of  love,  it 
must  be  formed,  and  since  it  is  formed  by  the 
truths  of  wisdom,  therefore  it  is  here  said  pure 
gold  like  unto  pure  glass  ;  for  the  good  of  love 
without  the  truths  of  wisdom  is  destitute  of  any 
quality,  because  destitute  of  any  form,  and  its 
form  is  according  to  its  truths  fiowing-in  in  their 
order  and  connection  together  with  the  good  of 
love  from  the  Lord,  tiius  it  is  in  man  according  to 
reception;  it  is  said  in  man,  but  it  is  to  be  under- 


stood not  as  being  of  the  man,  as  his  own,  bnt  of 
the  Lord  in  him.  From  these  considerations, 
then,  it  is  plain,  that  by  the  city  being  pure  gold 
like  unto  pure  glass,  is  signified  that  thence  the 
all  of  that  church  is  the  good  of  love  flowing-in 
with  light  from  heaven  from  the  Lord.  —  A.  R. 
912. 

The  twelve    Foundations  of  the  Wall  of  the 
City. 

550.  "  The  first  foundation  was  jasper:  the  sec- 
ond, sapphire;  the  third,  chalcedony ;  the  fourth, 
emerald ;  the  fifth,  sardonyx  ;  the  sixth,  sardius  ; 
the  seventh,  chrysolite ;  the  eighth,  beryl  ;  tlio 
ninth,  topaz;  the  tenth,  chrysoprasus  ;  the  eleventh, 
jacinth  ;  the  twelfth,  amethyst,"  signifies  all  tilings 
of  that  doctrine  in  their  order,  from  the  literal 
sense  of  the  Word,  with  those  who  immediately 
approach  the  Lord,  and  live  according  to  the  com- 
mandments of  the  decalogue  by  shunning  evils  as 
sins ;  for  these,  and  no  others,  are  in  the  doctrine 
of  love  to  God,  and  of  love  towards  their  neighbor, 
which  two  loves  are  the  fundamentals  of  religion. 
By  the  twelve  foundations  of  the  wall,  is  signified 
all  things  appertaining  to  the  doctrine  of  the  New 
Jerusalem  derived  from  the  literal  sense  of  the 
Word,  by  precious  stones  in  general  are  signified 
all  the  truths  of  doctrine  derived  from  the  Word 
translucent  by  the  spiritual  sense;  here  by  each 
stone,  is  signified  some  truth  in  particular  thus 
translucent.  There  are  two  colors  in  general, 
which  prevail  in  precious  stones,  red  and  white, 
the  other  colors,  as  green,  yellow,  blue,  and  many 
others,  are  composed  of  them,  with  the  interven- 
tion of  black,  and  by  the  color  red  is  signified  the 
good  of  love,  and  by  the  color  white  is  signified 
the  truth  of  wisdom  ;  the  reason  why  red  signifies 
the  good  of  love,  is  because  it  derives  its  origin 
from  the  fire  of  the  sun,  and  the  fire  of  the  sun  of 
the  spiritual  world  is  in  its  essence  the  divine  love 
of  the  Lord,  consequently  the  good  of  love ;  and 
the  reason  why  white  signifies  tiie  truth  of  wis- 
dom, is  because  it  derives  its  origin  from  the  light 
which  proceeds  from  the  fire  of  that  sun,  and  that 
proceeding  light  is  in  its  essence  divine  wisdom, 
consequently  the  truth  of  wisdom ;  and  black  de- 
rives its  origin  from  their  siiade  or  shadow,  which 
is  ignorance.  But  to  explain  tiie  particular  good, 
or  the  particular  truth  wjiich  is  signified  by  each 
stone,  would  be  too  prolix ;  tlie  like  is  here  signi- 
fied by  each  stone,  as  by  each  tribe  of  Israel,  be- 
cause by  the  twelve  tribes  are  signified  in  like 
manner  all  the  goods  and  truths  of  the  church  and 
of  its  doctrine  in  their  order ;  therefore  it  is  also 
said  in  this  chapter,  verse  14,  that  in  these  twelve 
foundations  were  written  the  "  names  of  the  twelve 
apostles  of  the  Lamb,"  and  by  the  twelve  apostles 
are  signified  all  things  of  doctrine  concerning  the 
Lord,  and  concerning  a  life  according  to  his  com- 
mandments. The  same  is  also  signified  by  these 
twelve  stones,  as  by  the  twelve  precious  stones  in 
the  breastplate  of  Aaron,  which  was  called  urim 
and  thummim,  as  recorded  in  Exod.  xxviii.  15-21, 
and  the  explanation  of  which  is  given  in  the  Arcana 
Ccelestia,  with  this  difterence,  that  upon  the  latter 
were  the  names  of  the  twelve  tribes  of  Israel,  but 
upon  tlie  former  the  names  of  the  twelve  apostles 
of  the  Lamb.  That  the  foundations  are  of  pre- 
cious stones  is  also  said  in  Isaiali :  "  O  thou  af- 
flicted,—  behold,  I  will  lay  thy  stones  with  fair 
colors,  and  lay  thy  foundations  with  sapphires,  — 
and  thy  gates  of  carbuncles,  and  all  thy  sons  shall 
be  taught  of  Jehovah,"  Isaiah  liv.  11,  12  ;  by  tho 
afflicted  is  meant  the  church  to  be  established  by 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


139 


the  Lord  arnnntr  the  Gentiles :  Again,  in  the  same 
prophet:  "  Therotbre,thus  suith  the  Lord  Jehovah, 
Behold,  I  lay  in  Zion  for  a  foundation,  a  stone,  a 
tried  stone,  a  precious  corner  shne,  a  sure  founda- 
tion. Judgment  also  will  I  lay  to  the  line,  and 
righteousness  to  the  plummet,"  xxviii.  !(!,  17. 
Since  all  the  truth  of  doctrine  from  the  Word  must 
be  founded  upon  the  acknowledgment  of  tlic  Lord, 
therefore  the  Lord  is  called  the  stone  of  Israel, 
Gen.  xlix.  24 ;  also  the  corner  stone  which  the 
builders  rejected.  Matt.  xxi.  4'2  ;  Mark  xii.  10,  11 ; 
Luke  XX.  17,  18;  that  the  corner  stone  is  the 
foundation  stone,  appears  from  Jerem.  li.  2().  The 
Lord  also  in  the  Word  is  in  many  places  called  a 
etone,  wherefore  by  the  stone  or  rock  he  meant 
Himself,  wiicn  lie  said,  "  Upon  this  stone  will  I 
build  my  ciiurch,"  Matt.  xvi.  18,  19:  and  also 
when  he  said,  "  Whosoever  heareth  my  sayings 
and  doeth  them,"  is  to  be  compared  to  a  prudent 
man,  who  buildeth  a  house  and  layeth  the  founda- 
tion upon  a  sto?ic,  or  rock,  Luke  vi.  47,  48 ;  Matt, 
vii.  24,  25 ;  by  a  stone  or  rock  is  signified  the 
Lord  as  to  the  divine  truth  of  the  Word.  —  ^.  R. 
l»15. 

The  twelve  Gates  of  Pearls. 

551.  "  And  the  twelve  gates  were  twelve  "pearls  ; 
every  one  of  tlie  gates  was  of  one  pearl,"  signifies, 
that  the  acknowledgment  and  knowledge  of  the 
Lord,  conjoins  into  one  all  tlie  knowledges  of  truth 
and  good,  which  are  derived  from  the  Word,  and 
introduced  into  the  cluirch.  By  the  twelve  gates 
arc  signified  the  knowledges  in  chief  of  truth  and 
good,  by  which  man  is  introduced  into  the  church ; 
by  twelve  pearls  is  also  signified  the  knowledges 
in  ciiief  of  truth  and  good,  hence  it  was  that  the 
gates  were  pearls ;  the  reason  why  each  of  the 
gates  was  of  one  pearl,  is,  because  all  the  knowl- 
edges of  truth  and  good,  which  are  signified  by 
gates  and  by  pearls,  have  relation  to  one  knowl- 
edge, which  is  their  continent,  which  one  knowl- 
edge is  the  knowledge  of  the  Lord ;  it  is  called 
one  knowledge,  although  there  are  several  which 
constitute  that  one  knowledge  ;  for  the  knowledge 
of  the  Lord  is  the  universal  of  all  things  of  doc- 
trine and  thence  of  all  things  of  the  church ;  from 
it  all  worship  derives  its  life  and  soul,  for  the  Lord 
is  all  in  all  in  heaven  and  the  church,  and  thence 
all  in  all  in  worship.  The  reason  why  the  ac- 
knowledgment and  knowledge  of  the  Lord  con- 
joins into  one  all  the  knowledges  of  truth  and  good 
froui  the  Word,  is  because  there  is  a  connection 
of  all  spiritual  truths,  and  if  you  are  disposed  to 
believe  it,  their  conuection  is  like  the  connection 
of  all  the  members,  viscera,  and  organs  of  the 
body  ;  wherefore  as  the  soul  contains  all  these  in 
their  order  and  connection,  so  that  they  are  felt  no 
otherwise  than  as  one,  so,  in  like  manner,  the  Lord 
contains  or  holds  together  all  spiritual  truths  in  man. 
That  the  Lord  is  the  very  gate,  by  which  men  are 
to  enter  into  the  church  and  thence  into  heaven, 
He  Himself  teaches  in  John  :  "  I  am  the  door  ;  by 
me  if  any  man  enter  in,  he  shall  be  saved,"  x.  9 ; 
and  that  the  acknowledgment  and  knowledge  of 
him  is  the  pearl  of  great  price,  is  meant  by  these 
words  of  the  Lord  in  Mattiiew  :  "  The  kingdom  of 
heaven  is  like  unto  a  merchant  man  seeking  goodly 
pearls  ;  wiio,  when  he  had  found  one  pearl  of  great 
price,  went  and  sold  all  that  he  had,  and  bought 
it,"  xiii.  45,  46 ;  the  one  pearl  of  great  price  is 
the  acknowledgment  and  knowledge  of  the  Lord. 

—  A.  R.im. 

The  Temple  of  the  City. 

552.  "  And  I  saw  no   temple   therein :    for  its 


temple  is  the  Lord  God  Almighty,  and  the  Lamb," 
signifies,  that  in  this  church  there  will  not  be  any 
external  separated  from  what  is  internal,  because 
the  Lord  Himself  in  his  Divine  Humanity,  from 
whom  is  derived  the  all  of  the  church,  is  alone  ap- 
])roached,  worshipped,  and  adored.  By  I  saw  no 
temple  therein,  is  not  meant  that  in  the  New 
Church,  which  is  the  New  Jerusalem,  there  will 
not  be  temples,  but  that  in  it  there  will  not  be  an 
external  separated  from  what  is  internal  ;  the 
reason  is,  because  by  a  temple  is  signified  the 
church  as  to  worship,  and,  in  the  supreme  sense, 
the  Lord  Himself  as  to  the  Divine  Humanity,  who 
is  to  be  worshipped,  and  since  the  all  of  the  church 
is  from  the  Lord,  therefore  it  is  said,  for  its  temple 
is  the  Lord  God  Almighty,  and  the  Lamb,  by 
which  is  signified  the  Lord  in  his  Divine  Human- 
ity ;  by  the  Lord  God  Almighty  is  meant  the  Lr)rcl 
from  eternity  who  is  Jehovah  Himself,  and  by  the 
Lamb  is  signified  his  Divine  Humanity,  as  has 
been  frequently  observed  above.  —  A.  R.  918. 

Light  of  the  City. 

553.  "  And  there  shall  be  no  night  there ;  and 
they  need  no  lamp,  neither  light  of  the  sun  ;  for 
the  Lord  God  giveth  them  light,"  signifies,  that  in 
the  New  Jerusalem  there  will  not  be  any  falsity 
of  faith,  and  that  men  there  will  not  be  in  knowl- 
edges concerning  God  from  natural  light  which  is 
from  their  own  intelligence,  and  from  glory  origi- 
nating in  pride,  but  will  be  in  spiritual  light  from 
the  Word  from  the  Lord  alone.  There  shall  be 
no  night  there,  signifies  the  same  as  above,  chap, 
xxi.,  where  these  words  occur :  "  And  the  gates  of 
it  shall  not  be  shut  at  all  by  day,  for  there  shall  be 
no  night  there,"  verse  25 ;  whereby  is  signified, 
that  they  are  continually  received  into  the  New 
Jerusalem  who  are  in  truths  derived  from  the 
good  of  love  from  the  Lord,  because  there  is  no 
falsity  of  faith  there  ;  by  they  need  no  lamp,  neither 
light  of  the  sun,  for  the  Lord  God  giveth  them 
light,  the  same  is  signified  as  above,  chap,  xxi., 
where  are  these  words :  "  And  the  city  had  no 
need  of  the  sun,  neither  of  the  moon,  to  shine  in 
it,  for  the  glory  of  God  did  lighten  it,  and  the 
Lamb  is  the  lamp  thereof,"  verse  23,  which  signifies 
that  the  men  of  that  church  will  not  be  in  self- 
love  and  in  self-derived  intelligence,  and  thence 
only  in  natural  light,  but  in  spiritual  light  derived 
from  the  divine  truth  of  the  Word  from  the  Lord 
alone ;  but  instead  of  the  moon,  which  occurs 
there,  the  word  lamp  is  here  used,  and  instead  of 
the  sun,  as  there  mentioned,  it  is  here  said  the 
light  of  the  sun,  and  by  the  moon  as  well  as  by  a 
lamp  is  signified  natural  light  from  self-derived  in- 
telligence, and  by  the  light  of  the  sun  is  signified 
glory  originating  in  pride.  But  what  is  meant  by 
natural  light  proceeding  from  glory  originating  in 
pride,  shall  briefly  be  explained :  there  exists  nat- 
ural light  from  the  glory  which  originates  in  pride, 
and  likewise  which  does  not  originate  in  pride ; 
light  from  glory  originating  in  pride  is  in  those 
who  are  in  self-love,  and  thence  in  all  kinds  of 
evils  ;  which,  if  they  do  not  perpetrate  for  fear  of 
suffering  in  their  reputation,  and  likewise  condemn 
as  being  contrary  to  morality  and  to  the  public 
good,  still  they  do  not  consider  them  as  sins ; 
these  are  in  natural  light  from  glory  originating  in 
pride,  for  self-love  in  the  will  becomes  pride  in  the 
understanding,  and  this  pride  originating  in  that 
love  can  elevate  the  understanding  even  into  the 
light  of  heaven  ;  this  is  given  to  man,  that  he  may 
be  man,  and  that  he  may  be  capable  of  being  re- 
formed.    I  have  seen  and  heard  many  consummate 


140 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


devils,  who  understood  arcana  of  angelic  wisdom 
like  the  angels  themselves,  when  they  heard  and 
read  thcin,  but  the  instant  they  returned  to  their 
love  and  consequent  pride,  they  not  only  under- 
stood nothing  respecting  them,  but  even  saw  things 
contrary  from  the  light  of  the  confirmation  of 
falsity  in  themselves  ;  but  natural  light  from  glory 
M'hich  does  not  originate  in  pride,  is  in  those  who 
are  in  the  delight  of  uses  proceeding  from  genu- 
ine love  towards  their  neighbor;  the  natural  light 
of  these  is  also  rational  light,  within  which  there  is 
rpiritual  light  from  the  Lord  ;  the  glory  in  them  is 
f:-om  the  brightness  of  the  influent  light  from 
heaven,  where  all  things  are  splendid  and  harmo- 
nious, for  all  uses  in  heaven  are  resplendent ;  from 
these  uses  the  pleasantness  in  the  ideas  of  the 
thought  with  such  is  perceived  as  glory ;  it  enters 
througli  the  will  and  its  goods,  into  the  understand- 
ing and  its  truths,  and  in  the  latter  becomes  mani- 
fest. —  A.  R.  940. 

The  Tree  of  Life  in  the   Midst  of  the  City. 

554.  "  In  the  midst  of  the  street  of  it,  and  of 
the  river  on  this  side  and  on  that,  was  the  tree  of 
life,  which  bare  twelve  sorts  of  fruit,"  signifies, 
that  in  the  inmost  of  the  truths  of  doctrine  and 
thence  of  life  in  the  New  Church,  is  the  Lord  in 
his  divine  love,  from  whom  flow  all  the  goods 
which  man  there  does,  apparently  as  from  himself. 
In  the  midst  signifies,  in  the  inmost,  and  thence  in 
all  things  around  ;  by  a  street  is  signified  the  truth 
of  the  doctrine  of  the  church  ;  by  a  river  is  signi- 
fied divine  truth  in  abundance  ;  on  either  side  sig- 
nifies, on  the  right  hand  and  on  the  left,  and  truth 
on  the  right  hand  is  that  which  is  in  clearness,  and 
on  the  left  hand  that  which  is  in  obscurity,  for 
the  south  in  heaven,  by  which  is  signified  truth  in 
its  clearness,  is  on  the  right  hand,  and  the  north, 
by  which  is  signified  truth  in  obscurity,  is  on  the 
left ;  by  the  tree  of  life  is  signified  the  Lord  as  to 
the  divine  love ;  by  fruits  are  signified  the  goods 
of  love  and  charity,  which  are  called  good  works ; 
by  twelve  are  signified  all,  and  it  is  said  of  the 
goods  and  truths  of  the  church.  From  these  par- 
ticulars collated  into  one  sense,  it  follows,  that  in 
the  midst  of  the  street  and  of  the  river  on  this 
side  and  on  that  was  the  tree  of  life  bearing  twelve 
sorts  of  fruit,  signifies,  that  in  the  inmost  of  the 
truths  of  doctrine  and  of  life  in  the  New  Church 
is  the  Lord  in  his  divine  love,  from  whom  flow  all 
the  goods  which  man  does,  apparently  as  from  him- 
self. This  is  the  case  with  those  who  immediately 
approach  the  Lord,  and  shun  evils  because  they 
are  sins,  thus  who  will  be  in  the  Lord's  New 
Church,  which  is  the  New  Jerusalem;  for  they 
who  do  not  immediately  approach  the  Lord,  cannot 
be  conjoined  with  him  ;  therefore  neither  with  the 
Father,  and  consequently  cannot  be  in  the  love 
which  proceeds  from  the  Divine  Being ;  for  aspect 
conjoins,  not  intellectual  aspect  alone,  but  intel- 
lectual aspect  from  the  affection  of  the  will,  and 
atfection  of  the  will  is  not  given,  if  man  keeps  not 
his  commandments  ;  wherefore  the  Lord  says,  "  He 
that  hath  my  commandments,  and  keepeth  them,  he 
it  is  that  lovcth  me  ;  and  I  will  love  him,  and  mani- 
fest myself  to  him,"  John  xiv.  21-24.  It  is  said 
in  the  inmost  of  the  truths  of  doctrine  and  thence 
of  life  in  the  New  Church,  because  in  things  spir- 
itual they  all  exist  and  all  proceed  from  the  in- 
most, as  from  fire  and  light  in  the  centre  to  the 
circumference,  or  as  from  the  sun,  which  is  also  in 
the  centre,  proceed  heat  and  light  to  all  parts  of 
the  universe  ;  thus  the  same  law  obtains  in  the  mi- 
nutest things  as  in  the  greatest,  because  the  inmost 


of  all  truth  is  signified,  therefore  it  is  said  in  the 
midst  of  the  street,  and  of  the  river,  and  not  on 
both  sides  of  the  river,  although  this  is  understood. 
That  from  the  Lord,  as  being  the  inmost,  exist  and 
proceed  all  the  goods  of  love  and  of  charity,  is  plain 
from  the  Lord's  own  words  in  John :  Jesus  said, 
"  As  the  branch  cannot  bear  fruit  of  itself,  except 
it  abide  in  the  vine,  no  more  can  ye,  except  ye 
abide  in  me.  I  am  the  Vine,  ye  are  the  branches ; 
he  that  abideth  in  me,  and  I  in  him,  the  same  hringeth 
forth  much  fruit ;  for  without  me  ye  can  do  noth- 
ing," XV.  4-6.  —  A.  R.  933. 

The  Leares  of  the  Tree  for  the  Healings  of 
the  Natious. 

555.  "  And  the  leaves  of  the  tree  were  for  the 
healing  of  the  nations,"  signifies  rational  trutlis 
thence  derived,  by  which  they  who  are  in  evils  and 
thence  in  falses,  are  led  to  think  sanely  and  to  live 
becomingly.  By  the  leaves  of  the  tree  are  signi- 
fied rational  truths  ;  by  the  nations  are  signified 
they  who  are  in  goods  and  thence  in  truths,  and, 
in  an  opposite  sense,  they  who  are  in  evils  and 
thence  in  falses ;  in  the  present  case  they  who  are 
in  evils  and  thence  in  falses,  because  it  is  said  for 
the  healing  of  them,  and  they  who  are  in  evils  and 
thence  in  falses,  cannot  be  healed  by  the  Word, 
because  they  do  not  read  it,  but  if  they  have  judg- 
ment, they  can  be  healed  by  rational  truths.  This 
verse  is  similar  in  its  signification  to  the  following 
passage  in  Ezekiel :  "  Behold,  waters  went  forth 
from  under  the  threshold  of  the  house  from  which 
there  was  a  river,  upon  the  bank  of  which  on 
either  side  were  very  many  trees  of  meat,  whose 
leaf  doth  not  fall,  neither  is  consumed  ;  every  month 
it  springeth  again,  whence  its  fruit  is  for  meat, 
and  the  leaf  thereof  for  medicine,"  xlvii.  1,  7,  12,  the 
New  Church  being  here  treated  of  also.  The 
reason  why  leaves  signify  rational  truths,  is,  because 
by  a  tree  is  signified  man,  and  therefore  by  all 
things  appertaining  to  a  tree,  corresponding  things 
in  man  are  signified,  as  by  branches,  leaves, 
flowers,  fruits,  and  seeds ;  by  branches  are  signi- 
fied the  sensual  and  natural  truths  in  man,  by  leaves 
his  rational  truths,  by  flowers  primitive  spiritual 
truths  in  the  rational  mind,  by  fruits  the  goods  of 
love  and  charity,  and  by  seeds  the  last  and  first 
principles  of  man.  That  by  leaves  are  signified 
rational  truths,  clearly  appears  from  those  which 
are  seen  in  the  spiritual  world ;  for  in  that  world 
also  there  are  trees  with  leaves  and  fruits,  and 
gardens  and  paradises  consisting  of  them  ;  among 
those  who  are  in  the  goods  of  love  and  at  the 
same  time  in  the  truths  of  wisdom,  there  appear 
fruit  trees  luxuriant  with  beautiful  leaves ;  whereas 
with  those  who  are  in  truths  of  some  sort  of  wis- 
dom, and  speak  from  reason,  and  are  not  in  the 
goods  of  love,  there  appear  trees  full  of  leaves  but 
without  fruit ;  but  with  those  who  are  neither  in 
goods  nor  in  truths  of  wisdom,  there  appear  no 
trees  but  such  as  are  stripped  of  their  leaves,  like 
what  are  to  be  seen  in  this  world  during  the  winter 
season  ;  the  man  who  is  not  rational  is  nothing  else 
but  such  a  tree.  Rational  truths  are  those  which 
proximately  receive  spiritual  truths,  for  the  rational 
faculty  of  man  is  the  first  receptacle  of  spiritual 
truths,  inasmuch  as  in  the  rational  mind  of  man 
there  is  a  perception  of  truth  in  some  form,  which 
the  man  himself  does  not  see  in  thought,  as  he 
does  the  things  which  are  under  the  rational  mind 
in  the  inferior  thought,  which  connects  itself  with 
external  vision.  By  leaves  are  likewise  signified 
rational  truths,  in  Gen.  iii.  7 ;  viii.  11 ;  Isaiah  xxxiv. 
4;  Jerem.  viii.  13;  Matt.  xxi.  19,  20;  xxiv.  32; 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


141 


Mark  xiii.  28,  but  their  signification  according  to 
the  kind  of  trees ;  the  leaves  of  the  olive  tree  and 
vine  signily  rational  truths  from  celestial  and  spir- 
itual light,  the  leaves  of  the  fig  tree  rational  truths 
from  natural  liglit,  and  the  leaves  of  the  fir,  poplar, 
oak,  and  pine,  rational  truths  from  sensual  light ; 
the  leaves  of  the  latter  trees  excite  terror  in  the 
spiritual  world,  when  they  are  shaken  by  a  strong 
wind,  and  those  are  what  are  meant  in  Levit.  xxvi. 
36 ;  Job  xii.  25.  But  with  the  leaves  of  the  former 
it  is  not  so.  —  J.  R.  t>;3(). 

Seeing  the  Face  of  the  Lord. 
556.  "  And  they  shall  see  his  face  ;  and  his 
name  shall  be  in  their  foreheads,"  signifies,  that 
they  will  turn  themselves  to  the  Lord,  and  that  the 
Loro  will  turn  himself  to  them,  because  they  will 
be  C(>njoined  by  love.  By  seeing  the  fiice  of  God 
and  of  the  Lamb,  or  of  the  Lord,  is  not  meant  to 
see  his  face,  because  no  one  can  see  his  face,  such 
as  he  is  in  his  divine  love  and  in  his  divine  wisdom, 
and  live,  he  being  the  sun  of  heaven  and  of  the 
whole  spiritual  world,  for  to  see  his  face,  such  as  he 
is  in  himself,  would  be  as  if  any  one  should  enter 
into  the  sun,  by  the  fire  of  which  he  would  be 
consumed  in  a  moment ;  nevertheless  the  Lord 
sometimes  presents  himself  to  the  sight  out  of  his 
sun,  but  in  such  case  he  veils  himself  and  so  pre- 
sents himself  to  their  sight,  which  is  done  by 
means  of  an  angel,  as  he  also  did  in  the  world  to 
Abraham,  Hagar,  Lot,  Gideon,  Joshua,  and  others, 
for  which  reason  those  angels  were  called  angels, 
and  also  Jehovah,  for  the  presence  of  Jehovah  was 
in  them  from  a  distance.  But  in  this  instance  by 
seeing  his  face,  is  not  meant  to  see  his  face,  but  to 
see  the  truths  which  are  in  the  Word  from  him, 
and  through  them  to  know  and  acknowledge  him  ; 
for  the  divine  truths  of  the  Word  constitute  the 
light  which  proceeds  from  the  Lord  as  a  sun,  in 
which  the  angels  are,  and  whereas  they  constitute 
the  light,  they  are  as  mirrors,  in  which  the  Lord's 
face  is  seen ;  that  by  seeing  the  Lord's  face,  is 
signified  to  turn  to  him,  will  be  shown  below ;  by 
the  name  of  the  Lord  being  in  their  foreheads,  is 
signified  that  the  Lord  loves  them  and  turns  them 
to  himself;  by  the  name  of  the  Lord  is  signified 
the  Lord  himself,  because  it  signifies  every  quality 
of  his  whereby  he  is  known,  and  according  to 
which  he  is  worshipped ;  and  by  the  forehead  is 
signified  love ;  and  by  written  in  the  forehead  is 
signified  the  love  of  the  Lord  in  them.  From  these 
considerations  it  may  appear,  what  is  properly  sig- 
nified by  these  Words.  But  the  reason  why  it  sig- 
nifies, that  they  will  turn  themselves  to  the  Lord, 
and  that  the  Lord  will  turn  himself  to  them,  is, 
because  the  Lord  looks  at  all  in  the  forehead,  who 
are  conjoined  with  him  by  love,  and  thus  turns 
them  to  himself,  wherefore  the  angels  in  heaven 
turn  their  faces  in  no  other  direction  than  towards 
the  Ijord,  as  the  sun,  and  what  is  wonderful,  they 
do  this  in  every  turn  of  their  bodies ;  hence  comes 
the  conunon  expression  of  having  God  always  be- 
fore our  eyes ;  it  is  the  same  with  the  spirit  of  a 
man  who  lives  in  the  world,  and  is  conjoined  to  the 
Lord  by  love. 1  R.  938. 

Memorable  Relation  concerning  the  Taberna- 
cle and  Temple  of  the  Holy  City. 

557.  To  the  above  I  will  add  this  Memorable 
Relation.  When  I  was  engaged  in  the  explana- 
tion of  the  xxth  chapter,  and  was  meditating  about 
the  dragon,  the  beast,  and  the  false  prophet,  an 
angelic  spirit  appeared  before  me,  and  asked,  what 
was  the  subject  of  my  meditation:  I   answered. 


"  About  the  false  prophet ; "  then  he  said,  "  I  will 
lead  you  to  the  place  where  they  are  who  are 
meant  by  the  false  jirophet ;  and  wlio  are  the  same 
that  are  understood  in  chap.  xiii.  by  the  beast  that 
rose  out  of  the  earth,  which  had  two  horns  like  a 
lamb,  and  spake  like  a  dragon."  I  followed  him, 
and  io,  I  saw  a  multitude,  in  the  midst  of  which 
there  were  prelates,  who  taught  that  nothing  else 
saves  man  but  faith,  and  that  works  are  good,  but 
not  for  salvation,  and  that  still  they  are  to  be 
taught  from  the  Word,  in  order  that  the  laity,  es- 
pecially the  simple,  may  be  kept  more  strictly 
within  the  bounds  of  obedience  to  the  magistracy, 
and  forced,  as  if  from  religion,  therefore  interiorly, 
to  exercise  moral  charity.  Then  one  of  them,  ob- 
serving me,  said,  "  Have  you  any  desire  to  see  our 
place  of  worship  wherein  is  an  image  representa- 
tive of  our  faith  ? "  I  wont  and  saw  it ;  it  was 
magnificent,  and  lo !  in  the  midst  of  it  there  was 
the  image  of  a  woman  clothed  in  a  scarlet  robe, 
and  holding  in  her  right  hand  a  piece  of  gold  coin, 
and  in  her  left  a  string  of  pearls.  But  both  the 
place  of  worship  and  the  image  were  the  effect  of 
fantasy;  for  infernal  spirits  can  by  fantasies  rep- 
resent magnificent  objects,  by  closing  the  interiors 
of  the  mind,  and  opening  only  its  exteriors.  When 
I  perceived,  however,  that  it  was  a  delusion  of  this 
kind,  I  prayed  to  the  Lord,  and  suddenly  the  inte- 
riors of  my  mind  were  open^,  and  then,  instead 
of  a  magnificent  temple,  I  saw  a  house  full  of 
clefts  and  chinks  from  top  to  bottom,  so  that  none 
of  its  parts  cohered  together,  and  instead  of  the 
woman  I  saw  hanging  up  in  that  house  an  image, 
the  head  of  which  was  like  a  dragon's,  the  body  like 
a  leopard's,  and  the  feet  like  a  bear's,  thus  like  the 
beast  which  is  described  as  rising  out  of  the  sea, 
Apoc.  xiii. ;  and  instead  of  a  floor  there  was  a  bog 
containing  a  multitude  of  frogs ;  and  I  was  in- 
formed, that  beneath  the  bog  was  a  large  hewn 
stone,  under  which  the  Word  lay  entirely  hidden. 
On  seeing  this,  I  said  to  the  juggler,  "  Is  this  your 
place  of  worship  ?  "  and  he  said,  "  It  is  ; "  but  then 
suddenly  his  interior  sight  was  opened  also,  and 
he  saw  the  same  things  that  I  did  ;  whereupon  he 
uttered  a  great  cry,  and  said,  "  What  and  whence 
is  all  this  ?  "  And  I  said,  "  This  is  in  consequence 
of  light  from  heaven,  which  discovers  the  quality 
of  every  form,  and  thus  the  quality  of  your  faith 
separate  from  spiritual  charity."  Then  immedi- 
ately an  east  wind  blew,  and  carried  away  every 
thing  that  was  there,  and  also  dried  up  the  bog, 
and  thereby  exposed  the  stone  under  which  lay 
the  Word  ;  and  afterwards  there  breathed  a  vernal 
warmth  from  heaven,  and  lo  !  then  in  the  very 
same  place  there  appeared  a  tabernacle,  as  to  its 
outward  form,  plain  and  simple.  And  the  angels 
who  were  with  me  said,  "  Behold,  the  tabernacle 
of  Abraham,  such  as  it  was  when  the  three  angels 
came  to  him  and  announced  the  future  birth  of 
Isaac :  it  appears  indeed  simple  to  the  eye,  but 
nevertheless  according  to  the  influx  of  light  from 
heaven  it  becomes  more  and  more  magnificent." 
And  they  were  permitted  to  open  the  heaven  which 
is  the  abode  of  angels  who  excel  in  wisdom,  and 
then  by  virtue  of  the  influx  of  light  from  thence 
the  tabernacle  appeared  as  a  temple  resembling 
that  at  Jerusalem  ;  and  on  looking  into  it  I  saw 
that  the  stone  in  the  floqf  imder  which  the  Word 
was  deposited,  was  set  with  precious  stones,  from 
which  there  issued  forth  the  bright  rays  as  of 
lightning  that  shone  upon  the  walls,  and  caused 
beautiful  variegations  of  color  on  certain  cherubic 
forms  that  were  sculptured  on  them.  As  I  was 
admiring   these  things,  the  angels   said,  "Thou 


142 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


shnlt  yet  see  something  still  more  wonderful." 
And  it  was  permitted  them  to  open  the  third 
heaven,  which  is  the  abode  of  the  celestial  annfels 
who  excel  in  love,  and  then  by  virtue  of  the  influx 
of  flaininof  lijrht  from  thence  the  whole  temple  dis- 
appeared, and  in  its  stead  was  seen  the  Lord  alone, 
standiniT  on  the  foundation  stone,  which  was  the 
Word,  in  the  same  form  that  he  appeared  in  before 
John,  Rev.  i.  But  inasmuch  as  the  interiors  of 
the  minds  of  the  ann^els  were  then  tilled  with  holi- 
ness, occasioning  in  them  a  stronj^  propensity  to 
fall  prostrate  upon  their  faces,  suddenly  the  pas- 
sage of  liglit  from  the  third  heaven  was  closed  by 
the  Lord,  and  that  from  the  second  heaven  opened 
again,  in  consequence  of  which  the  former  appear- 
ance of  the  temple  returned,  and  also  of  the  tab- 
ernach',  but  this  was  in  the  midst  of  the  temple. 
Hereby  was  illustrated  the  meaning  of  these  words 
in  this  chapter  :  "  Behold,  the  tabernacle  of  God  is 
with  men,  and  he  will  dwell  with  them,"  verse  3  ; 
and  by  these:  "and  I  saw  no  temple  (in  the  New 
Jerusalem)  for  the  Lord  God  Omnipotent  and  the 
Lamb  are  the  temple  of  it,"  verse  22.  —  »^.  R.  920. 

The    New   Church    signified    by    the    Woman 
clothed  with  the  Siiu,  &c. 

558.  "  A  woman  clothed  with  the  sun,  and  the 
moon  under  her  feet,"  signifies,  the  Lord's  New 
Church  in  the  heavens,  whicli  is  the  new  heaven, 
and  the  Lord's  New  Church  about  to  be  upon  earth, 
which  is  the  New  Jerusalem.  That  the  Lord's 
New  Church  is  signified  by  this  woman,  results 
from  all  the  particulars  of  this  chapter  being 
understood  in  a  spiritual  sense ;  by  a  woman,  in 
other  parts  of  the  Word,  also,  the  church  is 
signified ;  and  the  church  is  signified,  because 
the  church  is  called  the  bride  and  wife  of 
the  Lord.  The  reason  why  she  appeared  clothed 
with  the  sun,  is,  because  the  church  is  principled 
in  love  to  the  Lord,  for  it  acknowledges  him,  and 
does  his  commandments,  and  this  is  to  love  him, 
Jolm  xiv.  21-24.  The  reason  why  the  moon  was 
seen  under  the  woman's  feet,  is,  because  the  church 
on  earth  is  understood,  which  is  not  as  yet  con- 
joined with  the  church  in  the  heavens,  which  is  to 
be  understood ;  by  the  moon  is  signified  intelli- 
gence in  the  natural  man,  and  faith ;  and  by 
appearing  under  the  feet,  is  signified  that  it  is 
about  to  be  upon  earth ;  otherwise,  by  feet  is  sig- 
nified the  church  itself  when  it  is  conjoined.  — 
Jl.  R.  533. 

559.  "  And  upon  her  head  a  crown  of  twelve 
stars,"  signifies,  its  wisdom  and  intelligence  from 
knowiedges  of  divine  good  and  divine  truth  derived 
from  the  Word.  By  the  crown  on  her  head,  is  sig- 
nified wisdom  and  intelligence ;  by  stars  are  signi- 
fied the  knowledges  of  divine  good  and  divine 
truth  derived  from  the  Word ;  and  by  twelve  are 
signified  all  things  of  the  church  which  have  rela- 
tion to  its  good  and  truth ;  consequently,  by  a 
crown  of  twelve  stars  on  the  woman's  head,  is  sig- 
nified the  wisdom  and  intelligence  of  the  New 
Church  from  the  knowledges  of  divine  good  and 
divine  truth  derived  from  the  Word. 

5(50.  "  And  she,  being  with  child,  cried,  travail- 
ing in  birth,  and  pained  to  be  delivered,"  signifies 
the  doctrine  of  tlie  New  Church  about  to  come 
forth,  and  its  difficult  reception  in  consequence  of 
the  resistance  it  meets  with  from  those  who  are 
understood  by  the  dragon.  To  be  with  child,  sig- 
nifies the  birth  of  doctrine,  because  by  the  child 
which  was  in  the  womb,  whose  birth  is  treated  of 
in  verse  5,  is  signified  the  doctrine  of  the  New 
Church ;  for  nothing  else  is  signified  by  being  with 
I  hild,  or  in  travail,  and  bringing  forth,  in  the  spir- 


itual sense  of  the  Word,  but  to  conceive  and  bring 

forth  those  things  which  relate  to  spiritual  life. 
By  "  she  cried,  travailing  in  birth,  and  pained  to  be 
delivered,"  is  signified  the  difficult  reception  of 
that  doctrine,  because  of  resistance  from  those  who 
are  understood  by  the  dragon ;  this  is  plain  from 
what  follows  in  this  chapter,  as  the  dragon  stand- 
ing before  the  woman  who  was  ready  to  be  deliv- 
ered, to  devour  her  child,  and  afterwards  pursuing 
her  into  the  wilderness.  —  Jl.  R.  534,  535. 

5G1.  "  And  behold  a  great  red  dragon,"  signifies 
those  in  the  Reformed  Church  who  make  God 
three,  and  the  Lord  two,  and  separate  charity  from 
faith,  and  insist  on  the  latter  being  competent  to 
salvation  without  the  former.  Such  are  here  meant, 
and  in  what  follows  by  the  dragon ;  for  they  are 
against  the  two  essentials  of  the  New  Church, 
which  are,  that  God  is  one  in  essence  and  in  per- 
son, in  whom  there  is  a  trinity,  and  that  the  Lord 
is  that  God  ;  also  that  charity  and  faith  are  a  one 
as  an  essence  and  its  form :  and  that  none  have 
charity  and  faith,  but  they  who  live  according  to 
the  commandments  of  the  decalogue,  which  say 
that  evils  are  not  to  be  done.  Now,  because  these 
two  essentials  of  the  doctrine  of  the  Reformed 
Churches  are  falses,  and  as  falses  devastate  the 
church,  since  they  take  away  its  truths  and  goods, 
therefore  they  were  represented  by  a  dragon ;  the 
reason  is,  because  by  a  dragon,  in  the  Word,  is 
signified  the  devastation  of  the  church ;  as  may 
appear  from  the  following  passages :  "  I  will  make 
Jerusalem  heaps,  a  habitation  of  dragons,  and  I 
will  make  the  cities  of  Judah  desolate,"  Jerem. 
ix.  11.  "Behold,  a  great  commotion  out  of  the 
north  country,  to  make  the  cities  of  Judah  deso- 
late, a  habitation  of  dragons,"  Jerem.  x.  22.  "  Ra- 
zor shall  be  a  habitation  of  dragons,  a  deso- 
lation forever,"  Jerem.  xlix.  33.  "  That  it  may 
be  a  habitation  of  dragons,  a  court  for  owls,"  Isaiah 
xxxiv.  13.  "  In  the  habitation  of  dragons  where 
each  lay,"  Isaiah  xxxv.  7.  '-I  will  go  stripped 
and  naked,  I  will  make  a  wailing  like  the  drugons, 
and  mourning  like  the  owls,"  Micah  i.  8.  "  I  cried, 
I  am  a  brother  to  dragons,  and  a  companion  to  owls,'" 
Job  XXX.  28,  29.  "  The  wild  beasts  shall  cry  in 
their  desolate  houses,  and  dragons  in  their  pleasant 
palaces,"  Isaiah  xiii.  22.  "And  Babylon  shall 
become  heaps,  a  habitation  of  dragons,  an  aston- 
ishment and  a  hissing,"  Jerem.  li.  37.  "Thou 
hast  broken  us  in  the  place  of  dragons,  and  cov- 
ered us  with  the  shadow  of  death,"  Psalm  xliv.  19, 
20.  "  I  have  laid  the  mountains  of  Esau  and  his 
heritage  waste  for  the  dragons  of  the  wilderness," 
Malachi  i.  3 ;  besides  other  places  ;  as  in  Isaiah 
xliii.  20 ;  Jerem.  xiv.  6 ;  Psalm  xci.  13,  14  ;  Deut. 
xxxii.  33.  That  by  tlie  dragon  are  here  meant 
those  who  are  in  faith  alone,  and  reject  the  works 
of  the  law  as  not  conducive  to  salvation,  has  some- 
times been  proved  to  me  in  the  world  of  spirits  by 
lively  experience ;  I  have  seen  several  thousands 
of  them  assembled  together,  when  they  have  ap- 
peared at  a  distance  like  a  dragon  with  a  long  tail, 
that  seemed  full  of  prickles  like  thorns,  which  sig- 
nified falses.  Once,  also,  there  appeared  a  dragon 
still  larger,  who,  raising  his  back  and  lifting  up  his 
tail  towards  heaven,  endeavored  to  draw  down  the 
stars  from  thence.  Thus  I  have  had  ocular  demon- 
stration that  no  others  are  meant  by  the  dragon.  — 
.i.  R.  537. 

5G2.  "Having  seven  heads,"  signifies  insanity 
from  the  falsification  and  profanation  of  the  truth's 
of  the  Word.  By  the  head  is  signified  wisdom 
and  intelligence,  and,  in  an  opposite  sense,  insani- 
ty ;  but  by  seven  heads  here,  belonging  to  the 
dragon,  is  signified,  properly,  insanity  froui  the 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


143 


falsification  and  profanation  of  the  truths  of  tho 
Word  ;  for  seven  is  predicated  of  thina^s  holy,  and, 
in  an  opposite  sense,  of  things  profane ;  therefore, 
it  follows,  that  on  his  heads  there  appeared  seven 
diadems,  and  by  diadems  are  sijjnified  the  truths 
of  the  Word,  which  are  here  falsified  and  pro- 
Ikned.  — »/i.  R.  538. 

r>G':].  "  And  ten  horns,"  signifies  much  power.  A 
horn  signifi'^s  power;  and  ten  signifies  much.  The 
reason  why  it  is  said  that  the  dragon  has  much 
power,  is,  because  the  salvation  of  man  by  faith 
alone,  without  the  works  of  the  law,  which  faith  is 
meant  by  the  dragon,  captivates  mens  minds,  and 
the  result  of  this  is,  that  confirmations  exert  a  per- 
suasive influence:  it  captivates,  because  man,  on 
hearing  that  the  damnation  of  the  law  is  taken 
away,  and  the  Lord's  merit  is  imputed  to  him 
through  faith  therein  alone,  can  indulge  in  the 
pleasures  of  his  mind  and  body,  without  any  fear 
of  hell ;  hence  comes  the  power  whicli  is  signified 
by  the  ten  horns  of  the  dragon.  That  such  has 
been  his  power,  evidently  appears  from  the  recep- 
tion of  that  faith  every  where  throughout  tlie 
reformed  Christian  world.  —  Jl.  R.  539. 

5()4.  "  And  seven  diadems  flpon  iiis  heads,"  sig- 
nifies all  the  truths  of  the  Word  falsified  and  pro- 
faned. By  diadems,  or  precious  stones,  are  signi- 
fied the  truths  of  the  Word  ;  specifically-,  tho  truths 
of  the  literal  sense  of  the  Word,  but  here,  those 
truths  falsified  and  profaned,  from  their  being  seen 
upon  the  seven  heads  of  the  dragon,  by  which  is 
signified  insanity  from  truths  falsified  and  profaned. 
The  reason  why  the  truths  of  the  Word,  when  fal- 
sified and  profaned,  are  also  called  diadems,  is,  be- 
cause they  have  a  lustre  from  themselves,  whether 
they  bo  possessed  by  this  person  or  that ;  in  the 
same  manner  as  diadems  on  earth,  in  whatever 
hands  they  may  happen  to  be.  It  has  sometimes 
been  permitted  me  to  see  adulterous  women,  on 
their  first  coming  from  the  earth  into  the  world  of 
spirits,  decked  with  diadems  ;  and  Jews,  likewise, 
selling  diadems,  which  thoy  had  procured  to  them- 
selves from  heaven ;  from  which  circumstance  it 
was  plain,  that  evils  and  falses,  with  such,  do  not 
change  the  lustre  and  light  of  the  truths  of  the 
Word.  Therefore  the  like  is  signified  by  the  ten 
diadems  upon  the  horns  of  the  beast  which  came 
up  out  of  the  sea,  Apoc.  xiii.  1 ;  and  by  the  pre- 
cious stones  on  the  woman  who  sat  on  the  scarlet 
colored  beast,  Apoc.  xvii.  3-5.  That  the  truths 
of  tiie  Word  are  what  are  signified  by  diadems, 
appears  manifestly  in  the  Apocalypse,  in  that  tliere 
wore  seen  upon  the  head  of  him  who  sat  upon  the 
white  horse,  and  whose  name  was  the  Word  of 
God,  m'nv/  diadems,  xix.  12,  13.  —  A.  R.  540. 

5l)5.  "  And  his  tail  drew  the  third  part  of  the 
stars  of  lieaven,  and  did  cast  them  to  the  earth," 
signifies,  that  by  falsifications  of  the  truths  of  the 
Word  they  have  alienated  all  spiritual  knowledge 
of  good  and  truth  from  the  church,  and,  by  appli- 
cations to  falses,  have  entirely  destroyed  them.  By 
the  tail,  when  the  subject  treated  of  relates  to 
those  who  have  confirmed  heretical  doctrines  from 
the  Word,  are  signified  the  truths  of  the  Word 
falsified ;  by  stars  are  signified  spiritual  knowl- 
edges of  good  and  truth ;  by  the  third  part,  is  sig- 
nified all  ;  and  by  drawing  them  from  heaven,  and 
casting  them  to  tlie  earth,  is  signified  to  alienate 
them  from  the  church,  and  to  destroy  them  utterly  ; 
for  when  they  are  drawn  from  heaven,  tlii^y  are  also 
drawn  from  the  church,  because  every  truth  of  the 
Word  is  insinuated  from  the  Lord  through  heaven 
into  tho  man  of  the  church  ;  nor  are  trutiis  drawn 
away  by  any  thing  else  but  by  falsifications  of  them 
in  the  Word,  since  thero  and  theace  are  the  truths 


of  heaven  and  the  church.  That  all  the  truths  of 
the  Word  have  been  destroyed  by  those  who  are 
meant  by  the  dragon  spoken  of  above,  cannot  be 
believed  by  any  one  in  the  world,  and  yet  they 
have  been  so  destroyed,  as  that  not  a  single  doc- 
trinal truth  remains  ;  this  matter  was  examined 
into,  in  the  spiritujil  world,  among  tlie  learned  of 
the  clergy,  and  was  found  to  be  tlie  fact.  The 
reasons  I  know,  but  I  shall  here  mention  only  one 
of  them;  —  they  assert,  that  whatsoever  proceeds 
from  man's  will  and  judgment  is  not  good;  and 
that  therefore  the  goods  of  cliarity,  or  good  works, 
being  done  by  man,  contribute  nothing  to  salva- 
tion, but  faith  only  ;  when,  nevertheless,  that  alone, 
by  virtue  of  which  man  is  man,  and  by  which  ho 
has  conjunction  with  the  Lord,  is  his  having  it  in 
his  power  to  do  good  and  believe  truth,  as  from 
himself,  that  is,  as  from  his  own  will  according  to 
his  own  judgment ;  were  this  faculty  to  be  taken 
away  from  him,  all  power  of  conjunction  on  the 
part  of  man  with  the  Jjord,  would  also  be  taken 
away  at  the  same  time,  and  of  the  Lord  with  man ; 
for  it  constitutes  that  power  of  reciprocation  of 
love,  which  the  Lord  bestows  on  every  one  who  is 
born  a  man,  and  which  he  also  preserves  in  him  to 
the  end  of  his  life,  and  aflorwards  to  eternity.  If 
this  power  were  to  be  taken  away  from  man,  every 
truth  and  good  of  the  Word  would  also  be  taken 
away,  insomuch  that  the  Word  would  be  nothing 
but  a  dead  letter  and  a  blank  book ;  for  the  Word 
teaches  nothing  else  but  the  conjunction  of  man 
with  the  Lord  by  charity  and  faith,  and  both  from 
man  as  from  himself.  They  who  are  meant  by  the 
dragon  spoken  of  above,  have  broken  this  only 
bond  of  conjunction,  by  asserting,  that  the  goods 
of  charity,  or  good  works,  which  proceed  from  man, 
and  his  will  and  judgment,  are  only  moral,  civil, 
and  political  works,  by  whicli  man  has  conjunction 
with  the  world,  and  none  at  all  with  God  and  with 
heaven;  and  when  that  bond  is  thus  broken,  there 
is  then  no  doctrinal  truth  of  the  Word  remaining; 
and  if  the  truths  of  the  Word  are  applied  to  con- 
firm, that  faith  alone  is  saving  without  the  works 
of  the  law,  then  they  are  all  falsified  ;  and  if  the 
falsification  proceeds  so  far  as  to  affirm,  that  the 
Lord  has  not  commanded  good  works  in  the  Word 
for  the  sake  of  man's  conjunction  with  himself,  but 
only  for  the  sake  of  his  conjunction  with  the  world, 
then  the  truths  of  the  Word  are  profaned ;  for  thus 
the  Word  becomes  no  longer  a  Holy  Book,  but  a 
profane  one.  —  A.  R.  541. 

5(i6.  "  And  the  dragon  stood  before  the  woman 
who  was  ready  to  be  delivered,  to  devour  her  child 
as  soon  as  it  was  born,"  signifies,  that  they  who 
are  meant  by  the  dragon  will  endeavor  to  extin- 
guish the  doctrine  of  the  New  Church  ft*^  its 
birth.  By  bringing  forth,  is  signified  to  receive 
the  goods  and  truths  of  doctrine  from  the  Word ; 
by  the  child  of  which  she  was  delivered,  is 
signified  the  Doctrine  of  the  New  Church.  'I'd 
devour,  signifies  to  extinguish,  because  by  a 
child  is  signified  doctrine;  and  when  to  devour  is 
said  in  relation  to  the  child,  to  extinguish  is  said 
in  relation  to  the  doctrine.  The  reason  why  this 
was  the  case  at  the  birth  of  tiie  doctrine,  is,  be- 
cause it  is  said,  that  the  dragon  stood  before  the 
woman,  to  devour  her  child  as  soon  as  it  was  born. 
—  ^.  ii.  542. 

5G7.  "  And  she  brought  forth  a  male  child,"  sig- 
nifies the  doctrine  of  the  New  Church.  By  a  son, 
in  the  Word,  is  signified  the  truth  of  doctrine,  and 
also  the  understanding,  and  thence  the  tliought,  of 
truth  and  good  ;  but  by  a  daughter,  is  signified  the 
good  of  doctrine,  as  also  the  will,  and  thence  tnr: 
affection,  of  truth  and  good  ;  and  by  a  male  child, 


144 


CO^MP^NDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


is  signified  truth  conceived  in  the  spiritual  man, 
and  born  in  the  natural  man.  The  reason  is,  be- 
cau.-;e  by  {"-cnerations  and  birtlis,  in  the  Word,  are 
signified  spiritual  generations  and  births,  all  which 
in  general  relate  to  good  and  truth ;  for  nothing 
else  is  begotten,  and  born  of  the  Lord  as  a  hus- 
band, and  of  the  cliurch  as  a  wife.  Now  since  by 
the  woman  who  brought  forth,  is  signified  the  New 
Church,  it  is  plain  that  by  the  male  child,  is  signi- 
fied the  doctrine  of  that  church.  The  doctrine 
here  meant,  is  the  Doctrine  of  the  New  Jerusalem, 
published  in  London,  1758;  and  also  the  Doctrine 
concerning  the  Lord,  concerning  the  Sacred  Scrip- 
ture, and  concerning  a  Life  according  to  the  Com- 
mandments of  the  Decalogue,  published  in  Amster- 
dam ;  for  by  doctrine  are  understood  all  the  truths 
of  doctrine,  doctrine  being  the  complex  of  them. 
When  these  doctrines  were  written,  the  dragonists 
stood  around  me,  and  endeavored,  with  all  their 
fury,  to  devour  or  extinguish  them ;  this  strange 
circumstance  it  was  permitted  me  to  relate,  be- 
cause, of  a  truth,  it  so  happened.  The  dragonists 
who  stood  round  me  were  from  all  parts  of  the 
reformed  Christian  world.  —  A.  R.  543. 

568.  "  Who  was  to  rule  all  nations  with  a  rod 
of  iron,"  signifies,  which,  by  truths  from  the  literal 
sense  of  the  Word,  and,  at  the  same  time,  by 
rational  arguments  drawn  from  the  light  of  nature, 
will  convince  all  who  are  in  dead  worship  through 
being  principled  in  faith  separated  from  charity, 
that  are  willing  to  be  convinced.  This  refers  to 
tlie  doctrine  of  the  New  Church,  because  it  is 
spoken  of  the  male  child,  by  whom  that  doctrine 
is  signified.  —  A.  R.  544. 

569.  "  And  her  child  was  caught  up  unto  God 
and  to  his  throne,"  signifies  the  protection  of  the 
doctrine  by  the  Lord,  because  it  is  for  the  use  of 
the  New  Church,  and  its  being  guarded  by  the 
angels  of  heaven.  —  A.  R.  545. 

570.  "  And  the  woman  fled  into  the  wilderness," 
signifies  the  church,  which  is  the  New  Jerusalem, 
at  first  confined  to  a  few.  By  the  woman,  is  signi- 
fied the  New  Church;  and  by  a  wilderness,  is 
signified  where  there  are  no  longer  any  truths. 
That  its  being  confined  at  first  to  a  few,  is  signi- 
fied, because  it  follows,  where  she  had  a  place 
prepared  of  God,  that  they  should  feed  her  there  a 
thousand  two  hundred  and  sixty  days,  by  which  is 
signified  its  state  at  that  time,  that  in  the  mean 
while  an  increase  of  its  numbers  may  be  provided 
for,  until  it  comes  to  its  appointed  maturity. — 
A.  R.  546. 

571.  "  Where  she  hath  a  place  prepared  of  God, 
that  they  should  feed  her  there  a  thousand  two 
hundred  and  sixty  days,"  signifies  the  state  of  the 
church  at  that  time,  while  provision  is  making  for 
its  increase  among  many  until  it  arrives  at  matu- 
rity. By  place  is  signified  state  ;  and  by  feeding, 
provision  for  its  in'crease,  for  thus  is  the  church 
fed  ;  hence  by  having  a  place  prepared  of  God  that 
they  should  feed  her,  is  signified  the  state  of  the 
church  preparatory  to  its  increase ;  by  a  thousand 
two  hundred  and  sixty  days,  is  signified  to  the  end 
and  beginning,  that  is,  to  the  end  of  the  former 
churcli  and  tlie  beginning  of  tlie  new,  the  same  as 
by  a  time,  and  times,  and  half  a  time,  verse  14 ; 
thus,  also,  to  its  appointed  station,  that  is,  until  it 
exists  as  lias  been  provided  it  sliould  exist.  It  is 
of  the  Lord's  divine  providence,  that  the  church 
should  at  first  be  confined  to  a  few,  and  that  its 
numbers  should  successively  increase,  because  the 
falses  of  tlie  former  church  must  first  be  removed ; 
for  before  this,  truths  cannot  be  received,  since 
truths,  which  are  received  and  implanted  before 
falses  are  removed,  do  not  remain,  and  they  are 


also  ejected  by  the  dragonists ;  the  like  happenea 
with  the  Christian  church,  which  increased  suc- 
cessively from  a  few  to  many.  Another  reason  is, 
that  a  new  heaven  is  first  to  be  formed,  which  will 
act  as  one  with  the  church  on  earth ;  therefore 
we  read,  tliat  he  saw  a  new  heaven,  and  the  Holy 
Jerusalem  coming  down  out  of  heaven  from  God, 
Apoc.  xxi.  1,2.  It  is  certain  that  a  new  church, 
which  is  the  New  Jerusalem,  will  exist,  because  it 
is  foretold  in  the  Apocalypse,  chap.  xxi.  xxii. ; 
and  it  is  also  certain,  that  the  falses  of  the  former 
church  are  first  to  be  removed,  because  they  are 
what  the  Apocalypse  treats  of  as  far  as  chapter 
XX.  — ^.i?.  547. 

Why  the  New  Church  will  first  be  confined 
to  a  few. 

572.  The  causes  why  the  New  Church,  which  is 
called  the  Holy  Jerusalem,  is  first  to  commence 
with  a  few,  afterwards  with  greater  numbers,  and 
so  at  last  to  arrive  to  its  full  state,  are  several ;  the 
first  is,  that  its  doctrine,  which  is  the  doctrine  of 
love  to  the  Lord  and  charity  towards  the  neighbor, 
cannot  be  acknowledged  and  thence  received,  ex- 
cept by  those  who  are  interiorly  affected  with 
truths,  and  no  others  are  interiorly  affected  with 
trutlis  but  they  who  see  them,  and  they  only  see 
them  who  have  cultivated  their  intellectual  faculty, 
and  have  not  destroyed  it  in  themselves  by  the 
loves  of  self  and  of  the  world.  Another  canse  is, 
that  the  doctrine  of  that  church  cannot  be  acknowl- 
edged, nor  consequently  received,  except  by  those 
who  have  not  confirmed  themselves  in  doctrine, 
and  at  the  same  time  in  life,  in  faith  alone  ;  con- 
firmation in  doctrine  only,  does  not  hinder  recep- 
tion, but  if  it  be  at  the  same  time  in  life,  it  does 
hinder,  for  such  persons  do  not  know  what  love  to 
the  Lord  is,  nor  what  neighborly  love  or  charity  is, 
neither  are  they  willing  to  know.  The  third  cause 
is,  that  the  New  Church  on  earth  increases  accord- 
ing to  its  increase  in  the  world  of  spirits,  for  spirits 
from  thence  are  with  men,  and  they  are  from  those 
who  were  in  the  faith  of  their  church,  whilst  they 
lived  on  earth,  and  no  others  of  them  receive  the 
doctrine,  but  those  who  were  in  the  spiritual  affec- 
tion of  truth ;  such  only  are  conjoined  to  heaven 
where  that  doctrine  is,  and  conjoin  heaven  to  man ; 
the  number  of  those  in  the  spiritual  world  now 
increases  daily,  wherefore  according  to  their  in- 
crease, the  church  which  is  called  the  New  Jeru- 
salem increases  on  earth.  These  also  were  the 
causes,  why  the  Christian  Church,  after  the  Lord 
left  the  world,  increased  so  slow  in  Europe,  and 
did  not  arrive  to  its  full  until  an  age  had  elapsed. 
—  ^.£.732. 

Of  whom  the  New  Heaven  and  New  Church 
are  formed. 

573.  The  new  heaven  is  formed  of  all  those 
who,  from  the  advent  of  the  Lord  even  to  this 
time,  had  lived  a  life  of  faith  and  charity ;  as 
these  alone  are  forms  of  heaven.  For  the  form  of 
heaven,  according  to  which  all  consociations  and 
communications  there  exist,  is  the  form  of  divine 
truth  from  divine  good,  proceeding  from  the  Lord ; 
and  man  puts  on  this  form,  as  to  his  spirit,  by  a  life 
according  to  divine  truth.  Hence  it  may  be  known 
of  whom  the  new  heaven  is  formed,  and  thereby 
what  is  its  quality,  viz.,  that  it  is  altogether  unani- 
mous. For  he  that  lives  a  life  of  faith  and  charity 
loves  another  as  himself,  and  by  love  conjoins  him 
with  himself,  and  this  reciprocally  and  mutually ; 
for  love  is  conjunction  in  the  spiritual  world. 
Wherefore,  when  all  act  in  like  manner,  then  from 
many,  yea,  from  innumerable  individuals,  conaoci- 


WRITINGS    OF    E.MANL'EL    SWKDKXBORG. 


145 


ated  accorflinof  to  the  form  of  heaven,  unanimity 
exists,  and  they  become  as  one ;  for  there  is  then 
nothing;  which  separates  and  divides,  but  every 
tliinp;  conjoins  and  unites. 

574.  Inasmuch  as  this  heaven  was  formed  of  all 
those  who  h:id  been  of  such  a  quality  from  the 
comintj  of  the  Lord  until  the  present  time,  it  is 
plain  tiiat  it  is  composed  as  well  of  Christians  as 
of  (lentiles,  but  chiefly  of  infants,  from  all  parts 
of  the  world,  who  have  died  since  the  Lord's  com- 
ing; for  all  tliese  were  received  by  the  Lord,  and 
educated  in  heaven,  and  instructed  by  the  angels, 
and  then  reserved,  that  tiiey,  together  with  the 
others,  might  constitute  a  new  heaven ;  whence  it 
m;iv  be  concluded  how  great  that  heaven  is.  — 
H.  D.2,3. 

.575.  They  will  be  continually  received  into  the 
New  Jerusalem,  who  are  in  truths  derived  from  the 
good  of  love  to  tiip  Lord,  because  there  is  not  any 
falsity  of  faith  there.  The  reason  why  such  are 
received,  is,  because  tiie  light  of  the  New  Jerusa- 
lem is  truth  derived  from  the  good  of  that  love,  and 
into  that  light  no  others  can  enter.  —  Jl.  R.  \)'22. 

A  New  Church  generally  established  first,  with 
those  who  are  out  of  the  Old  Church. 

,57(i.  Moreover  it  is  to  be  observed,  when  any 
church  becomes  no  church,  that  is,  when  charity 
perisiies,  and  a  new  church  is  established  by  the 
Lord,  that  this  rarely,  if  ever,  takes  place  amongst 
those  with  whom  the  old  church  was,  but  amongst 
those  with  whom  there  was  before  no  church,  that 
is,  amongst  the  gentiles;  this  was  the  case  when 
the  most  ancient  church  perished ;  a  new  one 
which  was  called  Noah,  or  the  ancient  church 
which  was  after  the  flood,  was  then  established 
amongst  the  gentiles,  that  is,  amongst  those  where 
here  was  no  church  before ;  in  like  manner  when 
his  cluircli  perished,  then  somewhat  resembling  a 
.hurch  was  establislied  amongst  the  jjosterity  of 
\braham  from  Jacob,  tlms  again  amongst  the  gon- 
-des;  for  Abraham,  when  he  was  called,  was  a 
gentile ;  the  posterity  of  Jacob  in  Egypt  became 
still  more  gentile,  insomuch  that  they  %vere  alto- 
gether ignorant  of  Jehovah,  consequently  of  all 
divine  worship;  after  this  resemblance  of  a  church 
was  consummated,  then  the  primitive  church  was 
established  from  the  gentiles,  the  Jews  being  re- 
jected:  in  like  manner  it  will  be  with  this  church 
which  is  called  Christian.  The  cause  that  a  new 
church  is  established  by  the  Lord  amongst  the 
gentiles,  is,  because  they  have  no  false  principles 
against  the  truths  of  faith,  for  they  are  ignorant  of 
the  truths  of  faith  ;  false  principles  imbibed  from 
infancy,  and  afterwards  confirmed,  must  first  be 
dispersed,  before  man  can  be  regenerated,  and 
become  of  the  church ;  yea,  the  gentiles  cannot 
profane  holy  things  by  evils  of  life,  for  no  one  can 
profane  what  is  holy,  who  is  ignorant  what  it  is ; 
the  gentiles,  being  in  ignorance,  and  without 
grounds  of  offence,  are  in  a  better  state  for  receiv- 
ing truths  than  those  who  arc  of  the  church,  and 
all  those  amongst  them,  who  are  in  the  good  of  life, 
<  asily  receive  truths.  —  .1.  C.  298G. 

The  Catholics  may  come  into  the  New  rhurch 

more  easily  than  the  Protestants. 

577.  The  first  reason  why  the  Roman  Catholics 

luny  be  brought  into  the  New  Jerusalem,  or  New 

Church,  more  easily  than  the  Reformed,  is,  because 

the  faith  of  justification  by  the  imputation  of  the 

merit  of  Christ,  which  is  an  erroneous  faith,  and 

cannot  be  together  with   the   faith   of  the    New 

Church,  is  witli  them  obliterated,  and  is  like  to  be 

still  more  fully  so ;  whereas  it  is  as  it  were  enjrraven 

19 


upon  the  Reformed,  inasnmch  as  it  is  the  principal 
tenet  of  their  church.  A  second  reason  is.  bfi-aiiso 
the  Roman  Catholics  entertain  an  idea  of  divine 
majesty  belonging  to  the  Humanity  of  the  Lord, 
more  than  the  Reformed  do,  as  is  evident  from 
their  most  devout  veneration  of  the  host.  A  third 
reason  is,  because  they  hold  charity,  good  works, 
repentance,  and  attention  to  amendment  of  life,  to 
be  essentials  of  salvation,  and  these  are  also  essen- 
tials of  the  New  Ciiurch  ;  but  the  case  is  otherwisa 
with  the  Reformed,  who  are  confirmed  in  faith 
alone ;  with  these  the  above  are  neither  regardfd 
as  essentials  nor  formalities  belonging  to  faith,  and 
consequently  as  not  at  all  contributing  to  salvation. 
These  are  three  reasons  why  the  Roman  Catho- 
lics, if  they  approach  God  the  Saviour  Himself, 
not  mediately,  but  immediately,  and  likewise  ad- 
minister the  holy  eucharist  in  both  kinds,  may 
more  easily  than  the  Reformed  receive  a  living 
faith  in  the  room  of  a  dead  faith,  and  be  conducted 
by  angels  from. the  Lord  to  the  gates  of  the  New 
Jerusalem  or  New  Church,  and  be  introducea 
therein  with  joy  and  shouting.  —  D.  J.  108. 

.578.  The  New  Cimrch,  in  its  beginning,  will  be 
external.  —  J.  E.  403. 

Doctrinals  alone  do  not  constitute  even  the 
External,  nor  do  they  distinguish  any  (  hurch 
before  the  Lord,  but  a  Life  of  Charity  accord- 
ing. 

579.  Doctrinals  alone  do  not  constitute  the  exter- 
nal, much  less  the  internal  of  the  church,  as  was 
shown  above ;  nor  do  they  serve  to  distinguish 
churches  before  the  Lord  :  but  this  is  effected  by  a 
life  according  to  doctrinals,  all  which,  if  they  are 
true,  regard  charity  as  their  fundamental ;  for  what 
is  the  end  and  design  of  doctrinals  but  to  teach 
how  man  should  live  ?  The  several  churches  in 
the  Christian  world  are  distinguished  by  their  doc- 
trinals, and  the  members  of  those  churches  have 
hence  taken  the  names  of  Roman  Catholics,  Lu- 
therans, Calvinists,  or  the  Reformed  and  Evangeli- 
cal Protestants  ;  w'ith  many  others.  This  distinc- 
tion of  names  arises  solely  from  doctrinals,  and 
would  never  have  had  place,  if  the  members  of 
the  church  had  made  love  to  the  Lord,  and  charity 
towards  their  neighbor,  the  principal  point  of  faith. 
Doctrinals  would  then  be  only  varieties  of  opinion 
concerning  the  mysteries  of  faith,  which  they  who 
are  true  Christians  would  leave  to  every  one  to 
receive  according  to  his  conscience,  whilst  it  would 
be  the  language  of  their  hearts,  that  he  is  a  true 
Christian  who  lives  as  a  Christian,  that  is,  as  the 
Lord  teaches.  Thus  one  church  would  be  formed 
out  of  all  these  diverse  ones,  and  all  disagreements 
arising  from  mere  doctrinals  would  vanish,  yea,  all 
the  animosities  of  one  against  another  would  be 
dissipated  in  a  moment,  and  the  kingdom  of  the 
Lord  would  be  established  on  earth.  The  ancient 
church  which  existed  inunediately  after  the  flood, 
although  dispersed  over  several  kingdoms,  was  of 
such  a  character;  so  that,  notwithstanding  they 
differed  much  from  each  othpr  in  respect  to  doc- 
trinals, they  still  made  charity  the  principal  thing, 
and  regarded  each  other's  worship,  not  from  the 
doctrinals  of  faith,  but  from  the  charity  of  life  which 
entered  into  it.  This  is  meant  by  what  is  said  of 
that  cimrch.  Gen.  xi.  1 ;  that  "  they  had  all  one  lan- 
guage, and  their  words  were  one."  — ./?.  C  17JJ9. 

The  New  Church  the  Crown  of  all  other 
Churches,  and  to  endure  for  Ages  of  Ages. 

580.  That  this  church  is  the  crown  of  all  the 
churches  that  have  hitherto  been  in  the  world,  is, 


146 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


because  it  will  worship  one  visible  God,  in  whom 
is  the  invisible  God,  as  the  soul  is  in  the  body. 
Th:ii.  thus  and  no  otherwise  there  can  be  conjunc- 
tion of  God  with  man,  is  because  man  is  natural, 
and  thence  thinks  naturally ;  and  the  conjunction 
must  be  in  his  thought,  and  thus  in  the  atfection 
of  his  love,  and  this  is  effected  when  man  thinks 
of  God  as  Man.  Conjunction  with  an  invisible 
God  is  like  conjunction  of  the  sight  of  the  eye 
with  the  expanse  of  the  universe,  of  wliich  it  sees 
no  end ;  and  also  like  sight  in  the  middle  of  the 
ocean,  which  falls  into  the  air  and  into  the  sea,  and 
perishes ;  but  conjunction  with  a  visible  God  is 
like  the  sight  of  a  man,  in  the  air  or  on  the  sea, 
spreading  out  his  hands  and  inviting  to  his  arms  ; 
for  all  conjunction  of  God  with  man  must  also  be 
a  reciprocal  one  of  man  with  God,  and  this  other 
reciprocal  cannot  be  given,  except  with  a  visible 
God. 

581.  That  this  church  is  to  succeed  the  churches 
which  have  existed  since  the  beginning  of  the 
world,  and  that  it  is  to  endure  for  ages  of  ages,  and 
that  tlms  it  is  to  be  the  crown  of  all  the  churches 
that  have  been  before,  was  prophesied  by  Daniel ; 
first,  when  he  told  and  explained  to  Nebuchadnez- 
zar his  dream  concerning  the  four  kingdoms,  by 
which  are  meant  the  four  churches,  represented  by 
the  statue  seen  by  him ;  saying,  '•  In  the  days  of 
these,  the  God  of  heaven  shall  cause  to  arise  a 
kingdom,  which  shall  not  perish  for  ages ;  and  it 
shall  consume  all  those  kingdoms,  but  it  shall 
stand  for  ages,"  Dan.  ii.  44 ;  and  that  this  should 
be  done  by  the  stone,  which  became  a  great  rock, 
filling  the  whole  earth,  35.  By  a  rock  in  the  Word 
is  meant  the  Lord  as  to  divine  truth.  And  the 
same  prophet  elsewhere  says,  "  I  was  seeing  in 
the  visions  of  the  night,  and  behold,  with  the 
clouds  of  heaven,  as  it  were,  the  Son  of  Man  ;  to 
Him  was  given  dominion,  and  glory,  and  a  king- 
dom; and  all  people,  nations,  and  tongues  shall 
worship  Him.  His  dominion  is  the  dominion  of  an 
age  which  will  not  pass  away,  and  his  kingdom 
one  which  will  not  perish,"  vii.  13,  14.  And  this 
he  says  after  he  had  seen  the  four  beasts  coming 
up  out  of  the  sea,  verse  3 ;  by  which  also  the  four 
former  churches  were  represented.  That  these 
things  were  prophesied  by  Daniel  concerning  this 
time,  is  evident  from  his  words,  xii.  4,  and  also 
from  tlie  words  of  the  Lord,  Matt.  xxiv.  15,  30. 
The  like  is  said  in  the  Revelation :  "  The  seventh 
angel  sounded ;  then  there  came  great  voices  from 
heaven,  saying.  The  kingdoms  of  tlie  world  are 
become  the  kingdom  of  our  Lord  and  of  his  Christ, 
and  He  shall  reign  for  ages  of  ages,"  xi.  15. 

582.  Besides,  the  rest  of  the  prophets  have,  in 
many  places,  predicted  concerning  this  church, 
what  it  is  to  be;  from  which  these  few  will  be 
adduced.  In  Zechariah :  "There  shall  be  one 
day  which  shall  be  known  to  Jehovah,  not  day  nor 
night,  because  about  the  time  of  evening  there 
shall  be  light.  In  that  day,  living  waters  shall  go 
forth  out  of  Jerusalem;  and  Jehovah  shall  be  King 
over  all  the  earth.  In  that  day,  Jehovah  shall  be 
one,  and  his  name  one,"  xiv.  7-9.  In  Joel :  '•  It 
shall  come  to  pass  in  that  day,  that  the  mountains 
shall  drop  new  wine,  and  the  hills  shall  flow  with 
milk,  and  Jerusalem  shall  remain  to  generation  and 
generation,"  iv.  17-21.  In  Jeremiah:  ''At  that 
time  they  shall  call  Jerusalem  the  throne  of  Jeho- 
vah, and  all  the  gentiles  shall  be  gathered  together, 
on  account  of  the  name  of  Jehovah,  to  Jerusalem ; 
neither  shall  they  go  any  more  at\er  the  confirma- 
tion of  their  evil  heart,"  iii.  17 ;  Rev.  xxi.  24,  26. 


In  Isaiah:  "Let  thy  eyes  see  Jerusalem  a  quiel 
habitation,  a  tabernacle  which  shall  not  be  taker 
down ;  its  stakes  shall  never  be  removed,  and  its 
cords  shall  not  be  broken,"  xxxiii.  20.  In  these 
passages,  by  Jerusalem  is  meant  the  holy  New- 
Jerusalem,  described  in  Rev.  xxi.,  by  which  is 
meant  the  New  Church.  Again  in  Isaiah  :  "  There 
shall  go  forth  a  Rod  out  of  the  stem  of  Jesse,  and 
righteousness  shall  be  the  girdle  of  his  loins,  and 
truth  the  girdle  of  his  thighs.  Wherefore  the  wolf 
shall  dwell  with  the  lamb,  and  the  leopard  with  the 
kid,  and  the  calf  and  the  young  lion  and  the  fat- 
ling  together,  and  a  little  child  shall  lead  them. 
And  the  cow  and  the  bear  shall  feed,  and  the 
young  ones  shall  lie  down  together ;  and  the  sucking 
child  shall  ])lay  on  the  hole  of  the  viper,  and  the 
weaned  child  shall  put  his  hand  over  the  den  of 
the  basilisk.  They  shill  not  do  evil,  nor  corrupt 
then)selves,  in  all  the  mountain  of  my  holiness; 
for  the  earth  shiil  be  full  of  the  knowledge  of 
Jehovaii.  It  shtll  cc;me  to  pass  in  that  day,  the 
nations  shall  seek  the  Root  of  Jesse,  which  stand- 
eth  for  an  ensign  of  the  people,  and  his  rest  shall 
be  glorious,"  xi.  1,  5-10.  That  such  things  have 
not  as  yet  existed  in  the  churches,  and  especially 
in  the  last,  is  known.  In  Jeremiah  :  "  Behold  the 
days  are  coming,  in  which  I  will  make  a  new  cov- 
enant. And  this  shall  be  the  covenant:  I  will  give 
my  law  in  the  midst  of  them,  and  will  write  it  on 
their  heart;  and  I  will  be  to  them  a  God,  and  they 
shall  be  to  Me  a  people ;  they  all  shall  know  Me, 
from  the  least  of  them  even  to  the  greatest  of 
them,"  xxxi.  31-34 ;  Rev.  xxi.  3.  That  these  things 
have  not  been  given  hitherto  in  the  churches,  is 
also  known:  the  reason  was,  because  they  did  not 
approach  a  visible  God,  whom  all  shall  know,  and 
because  He  is  the  Word,  or  the  law,  which  He 
will  put  in  the  midst  of  them,  and  write  it  on  their 
heart.  In  Isaiah:  "For  Jerusalem's  sake  I  will 
not  rest,  until  the  righteousness  thereof  go  forth 
as  brightness,  and  tlie  salvation  thereof  as  a  lamp 
that  burnetii.  And  thou  shalt  be  called  by  a  new 
name,  which  the  mouth  of  Jehovah  sliall  utter. 
And  thou  shalt  be  a  crown  of  ^lorij  and  a  diadem 
of  royalty  in  the  hand  of  thy  God.  Jehovah  wil) 
delight  in  thee,  and  thy  land  shall  be  marned. 
Behold,  thy  Salvation  shall  come;  behold,  his 
reward  is  with  Him ;  and  they  shall  call  them  tha 
people  of  holiness,  the  redeemed  of  Jehovah ;  and 
thou  shalt  be  called  a  city  sought,  and  not  desert- 
ed.—T.  C.  B.  787-789.' 

PAET  m. 

THE  HUMAN  SOUL  AND  MIND. 
Origin   of  the  Soul. 

583.  It  is  a  tenet  of  wisdom,  that  the  soul  of 
man,  that  lives  after  death,  is  his  spirit,  and  that 
this  is  in  perfect  form  a  man,  and  thnt  the  soul  of 
this  form  is  the  will  and  under.-:tan(ling,  and  that 
the  soul  of  these  is  love  and  wisdom  from  the  Lord, 
and  these  two  constitute  the  litb  of  man,  which  is 
from  the  Lord  alone,  and  that  the  Lord,  for  the 
sake  of  the  reception  of  Himself  by  man,  causes 
life  to  uppear  as  if  it  were  man's.  —  D.  L.  Jf.  394. 

584.  The  soul  of  every  man  from  its  origin  is 
heavenly,  wherefore  it  receives  influx  immediately 
from  the  Lord,  for  it  receives  from  Him  the  mar- 
riage of  love  and  wisdom,  or  of  good  and  truth, 
and  this  influx  makes  him  man,  and  distinguishes 
him  from  beasts.  —  C.  L.  482. 

585.  That  the  soul  is  from  the  father,  is  called 
iu  question  by  no  wise  man ;  it  is  also  manifestly 


WETTINGS    OF    EMANUEL    SWEDENBORG. 


147 


conspicuous  from  minds  {animis),  and  likewise  from  '  xi.  25 ;  and  ajrain :  "  Sooin"^  thry  do  not  see,  and 
faces,  which  are  types  of  minds,  in   descendants  |  hearinfj  they  do  not  hear,  neither  do  they  under 


wlio  proceed  from  fathers  of  families  in  just  series  ; 
for  the  father  returns  as  in  cffijry,  if  not  in  his 
sons,  yet  in  his  grandsons  and  great-grandsons  ; 
and  this  is  the  case,  because  the  soul  makes  the 
inmost  of  man,  and  this  may  be  covered  over  by 
the  nearest  offspring,  but  still  it  betrays  and  re- 
veals itself  in  the  progeny  afterwards.     That  the 


soul  is  from  the  father,  and  the  clothing  from  the  JLgliall  live  after  doath,  it  is  nothing  ol>;o  t-^ 
irUher,  may  be  illustrated  by  things  analogous  in  man  himself,  who  lives  in  the  hi)d\%t.liat  is,  the 
tho  vegetable  kingdom  ;  in  this  the  earth  or  grbunJ*  mterior  man,  who  by  the  body  acts'Th  the  world, 
is  the  common  mother ;  this  receives  into  itself,  as--nm}"^1io  jnyes  to  the  body  to  livcj_this  man,  when 
if  in  the  womb,  and  clothes  the  seeds,  yea,  as  it 
were,  conceives,  is  pregnant  with,  brings  forth  and 
educates  them,  as  a  mother  her  progeny  from  the 
father.  —  e.  L.  206. 

The  Divine  Inmost. 


58G.  With  every  angel,  and  likewise  with  every 
man,  there  is  an  inmost  or  supreme  degree,  or  an 
inmost  and  supreme  something,  into  which  the  Di- 
vine of  the  Lord  first  or  proximately  flows,  and 
from  which  it  disposes  the  other  interior  things, 
which  succeed  according  to  the  degrees  of  order 
with  the  angel  or  man.  This  inmost  or  supreme 
may  be  called  the  entrance  of  the  Lord  to  angel 
and  to  man,  and  his  veriest  dwelling-place  with 
them.  By  this  inmost  or  supreme,  man  is  man, 
and  is  distinguished  from  brute  anim:ils;  for  these 
have  it  not.  Hence  it  is  that  man,  otherwise  than 
anim;ils,  can  as  to  all  the  interiors  which  arc  of  his 
mind  [mf/is]  and  mind  [animus]  be  elevated  by  the 
Lord  to  Himself,  can  believe  in  Him,  be  alTected 
witli  love  to  Him,  and  thus  see  Him  ;  and  that  he 
can  receive  intelligence  and  wisdom,  and  speak 
from  reason :  hence  also  it  is  that  he  lives  to  eter- 
nity. But  what  is  disposed  and  provided  by  the 
Lord  in  that  inmost,  does  not  flow  in  manifestly 
into  the  perception  of  any  angel,  because  it  is 
above  liis  thought,  and  exceeds  his  wisdom.  — 
H.  H.  39. 

What  the  Soul  is. 

587.  That  ignorance  prevails  as  to  every  quality 
of  the  soul,  especially  in  the  learned  world,  may 
be  manifest  from  this,  that  some  believe  it  to  be  a 
certain  ethereal  principle,  some  a  flamy  or  fiery 
principle,  some  a  purely  thinking  principle,  some  a 
general  vital  principle,  some  a  natural  active  prin- 
ciple. And  what  is  still  a  further  proof  of  the 
prevailing  ignorance  concerning  the  nature  of  the 
soul  is,  that  various  places  in  the  body  are  assigned 
it,  some  placing  it  in  the  heart,  some  in  the 
brain,  and  in  the  fibres  there,  others  in  the  striated 
bodies,  others  in  the  ventricles,  and  others  in  the 
small  gland,  some  in  every  part ;  but  in  this  case 
they  conceive  of  a  vital  principh;  sucli  as  is  com- 
mon to  every  living  thing :  from  which  it  is  evi- 
dent, that  nothing  is  known  concerning  the  soul, 
and  this  is  the  reason  why  all  that  has  been  as- 
serted on  the  subject  is  conjectural.  And  because 
it  was  impossible  thus  to  form  any  idea  respecting 
the  soul,  very  many  could  not  otherwise  believe, 
than  tiiat  the  soul  is  nothing  else  than  something 
vital,  which,  when  the  body  dies,  is  dissipated ; 
and  hence  it  is  that  the  learned  have  less  belief  in 
a  life  after  death  than  the  simple,  and  because  they 
do  not  believe  in  it,  neither  can  they  believe  in  the 
tilings  which  are  of  that  life,  which  arc  the  ce- 
lestial and  spiritual  things  of  faith  and  love ;  this 
is  also  evident  from  the  Lord's  words  in  Matthew  : 
"  Thou   hast  hid   these  thinjrs  from   the  wise  and 


stand,"  xiii.  13  ;  for  the  simple  think  no  such  thing 
concerning  the  soul,  but  believe  that  they  shall 
live  after  death,  in  which  simple  faith  lies  con- 
cealed, although  tiiey  are  not  aware  of  it,  a  belief 
that  they  shall  live  ther(>  as  men,  shall  see  angels, 
shall  discourse  witii  them,  and  enjoy  happiness. 
588.  -With  regnrd  to  the  ^oul,  of- which  it  is  said 


h(r  is"TooseirTrom  the  body,  is  called  a  ijpint,  tmtf 
«ppeaPs  then  altogether  in  a  human  form,  yet  cart 
uot,  tiTJiiliy  "Tsc  T)('  seen  by  the  eyes  of  the 
but  by  the  r yi's  nf  tlio  spirit,  and  before  the  eyes 
ptsf  i:ho  latter,  app''ar3~ns  a  irran  in  the  world,  has 
senses,  namely,  of  touch,  of  smell,  of  hearing,  of 
seeing,  much  more  excpiisite  than  in  the  world; 
has  appetites,  cupidities,  desires,  aflections,  loves, 
such  as  in  the  world,  but  in  a  more  excellent  de- 
gree ;  thinks  also  as  in  the  world,  but  more  per- 
fectly ;  converses  with  othqrs  ;  in  a  word,  he  is 
there  as  in  the  world,  insomuch  that  if  he  does  not 
reflect  upon  the  circumstance  of  his  being  in  the 
other  life,  he  knows  no  other  than  that  he  is  in  the 
world,  which  I  have  occasionally  heard  from  spirits  ; 
for  the  life  after  death  is  a  continuation  of  life  in 
the  world.  This  then  is  the  soul  of  man  which  lives 
after  death.  But  lest  the  idea  should  fall  upon 
somewhat  unknown  by  using  the  term  soul,  in  con- 
sequence of  the  conjectures  and  hypotheses  con- 
cerning it,  it  is  better  to  say  the  spirit  of  man,  or, 
if  you  prefer  it,  the  interior  man,  for  it  appears 
there  altogether  as  a  man,  with  all  the  members 
and  organs  that  man  has,  and  it  is  also  the  man 
himself  in  the  body ;  that  this  is  the  case,  may 
also  be  manifest  from  the  angels  seen,  as  recorded 
in  the  Word,  who  were  all  seen  in  the  human 
form,  for  all  the  angels  in  heaven  have  a  human 
form,  because  the  Lord  has,  who  after  his  resur- 
rection appeared  so  often  as  a  man.  That  an 
angel  and  the  spirit  of  a  man  is  a  man  in  form,  is 
because  the  universal  lieaven  from  the  Lord  has 
[a  tendency]  to  conspire  to  the  human  form,  whence 
the  universal  heaven  is  called  the  grand  man,  con- 
cerning which  and  concerning  the  correspondence 
of  all  things  of  man  therewith,  it  has  been  treated 
at  the  close  of  several  chapters  ;  and  because  the 
Lord  lives  in  every  individual  in  heaven,  and  by 
influx  from  the  Lord  the  universal  heaven  acts 
upon  every  individual,  therefore  every  angel  is  an 
image  thereof,  that  is,  a  form  most  perfectly  hu- 
man, in  like  manner  man  after  death.  All  the 
spirits,  as  many  as  I  have  seen,  which  are  thou- 
sands and  thousands,  have  been  seen  by  me  alto- 
gether as  men,  and  some  of  them  have  said  that 
they  are  men  as  in  the  world,  and  have  added, 
that  in  the  life  of  the  body  they  had  not  the  least 
belief  that  it  would  be  so;  many  have  expressed 
concern,  that  mankind  are  in  such  ignorance  con- 
cerning their  state  after  death,  and  tliat  they  think 
so  vainly  and  emptily  concerning  the  soul,  and 
that  most  persons,  who  have  thought  more  deeply 
on  the  subject,  have  made  the  soul  into  somewhat 
as  it  were  a  subtile  aerial,  which  idea  must  needs 
lead  into  that  insane  error,  that  it  is  dissipated 
after  death.— ./7.  C.  G053,(;054. 

589.  Whoever  duly  considers  the  subject,  may 
know  that  the  body  does  not  think,  because  it  is 
material,  but  that  the  soul  thinks,  because  it  is 
spiritual.     The  soul  of  man,  concerning  tlie  im- 


intolligent,  and  hast  revealed  them  unto  infants,"  i  mortahty  of  which  many  have  written,  is  his  spirit. 


148 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


for  this  is  immortal  as  to  all  its  properties ;  this 
also  is  what  thinks  in  the  body,  for  it  is  spiritual, 
and  what  is  spiritual  receives  what  is  spiritual, 
and  lives  spiritually,  wliich  is  to  think  and  to  will. 
All  tlie  rational  life,  therefore,  wiiich  appears  in 
the  body,  is  of  the  soul,  and  nothing  of  the  body ; 
for  the  body,  as  was  said  above,  is  material,  and 
Ihat  which  is  material,  which  is  proper  to  the  body, 
is  added,  and  almost  as  it  were  adjoined,  to  the 
spirit,  in  order  that  the  spirit  of  man  may  be  able 
to  live  and  perform  uses  in  the  natural  world,  all 
things  of  which  arc  material,  and  in  themselves 
void  of  life.  And  since  what  is  material  does  not 
live,  but  only  what  is  spiritual,  it  may  be  evident, 
that  whatever  lives  in  man  is  his  spirit,  and  that 
the  body  only  serves  it,  just  as  what  is  instru- 
mental serves  a  moving  living  force.  It  is  said 
indeed  concerning  an  instrument,  that  it  acts, 
moves,  or  strikes ;  but  to  believe  that  this  is  of  tlie 
instrument,  and  not  of  him  who  acts,  moves,  or 
strikes  by  it,  is  a  fallacy. 

590.  Since  every  thing  which  lives  in  the  hody, 
and  from  life  acts  and  feels,  is  solely  of  the  spirit, 
and  nothing  of  the  body,  it  follows  that  the  spirit  is 
the  man  himself;  or,  what  is  similar,  that  a  man, 
viewed  in  himself,  is  a  spirit,  and  also  in  a  similar 
form  ;  for  whatever  lives  and  feels  in  man,  is  of 
his  spirit,  and  every  thing  in  man,  from  the  head 
to  the  sole  of  his  feet,  lives  and  feels.  Hence  it 
is,  that  when  the  body  is  separated  from  its  spirit, 
v.hich  is  called  dying,  the  man  remains  still  a  man, 
and  lives.  I  have  heard  from  heaven,  that  some 
M'ho  die,  when  they  lie  upon  the  bier,  before  they 
are  resuscitated,  think  even  in  their  cold  body,  nor 
ilu  they  know  otherwise  than  that  they  still  live, 
but  with  the  difference,  that  they  cannot  move  any 
nv.itcrial  particle  which  is  proper  to  the  body. 

5L)1.  Man  cannot  think  and  will,  unless  there  be 
a  subject,  which  is  a  substance,  from  which  and  in 
which  he  may  think  and  will ;  whatever  is  sup- 
])osed  to  exist  without  a  substantial  subject,  is 
nothing.  This  may  be  known  from  this,  that  man 
cannot  see  without  an  organ  which  is  the  subject 
of  his  sight,  nor  hear  without  an  organ  which  is 
the  subject  of  his  hearing;  sight  and  hearing 
without  them  are  nothing,  nor  are  they  given :  so 
also  thought,  which  is  internal  sight,  and  percep- 
tion, which  is  internal  hearing,  unless  they  were  in 
substances  and  from  them,  which  are  organic 
forms,  which  are  subjects,  would  not  exist  at  all. 
I  From  these  things  it  may  be  evident,  that  the 
spirit  of  man  is  equally  in  a  form,  and  that  it  is  in 
the  human  form,  and  that  it  enjoys  sensories  and 
■senses  as  well  when  it  is  separated  from  the  body,  as 
when  it  was  in  the  body,  and  thatpTl  of  the  life  of 
fthe  eye,  and  all  of  the  life  of  the  ear,  in  a  word, 
all  of  the  life  of  sense  which  man  has,  is  not  of 
:his  body,  but  of  his  spirit  in  them,  and  in  tlieir  mi- 
;nutest  particulars.|  Hence  it  is,  that  spirits  as  well 
as  men  see,  hear7and  feel,  but  after  being  loosed 
ifrom  the  body,  not  in  the  natural  world,  but  in  the 
■  spiritual :  the  natural  sensation  which  the  spirit 
,had  when  it  was  in  the  body,  was  by  the  material 
which  was  added  to  it ;  but  still  it  then  had  spirit- 
ual sensation  at  the  same  time,  by  thinking  and 
willing.  —  H.  H.  432,  434. 

592.  It  is  to  be  known  that  the  spirit  of  man  is 
in  the  body,  in  the  whole  and  in  every  part  of  it, 
and  that  it  is  the  purer  substance  of  it,  both  in  its 
organs  of  motion  and  of  sense,  and  every  where 
else.  —  A.  C.  4G59. 

593.  The  spirit  is  the  very  man  himself,  who 
thinks,  and  who  lusts,  who  desires  and  is  atlccted, 
ind  furtlier,  all  the  sensitive,  which  appears  in  the 


body,  is  properly  of  its  spirit,  and  of  the  body  only 
by  influx.— ./?.  C.  4622. 

Sensual  Reasoning  of  Philosophers  concern- 
in!?  the  Soul. 

594.  That  it  may  be  seen  how  they,  who  form 
their  opinions  on  heavenly  subjects,  from  what  they 
have  been  taught  by  the  senses,  by  science,  and 
by  philosophy,  hlind  themselves,  so  as  afterwards  to 
see  and  hear  nothing,  and  are  not  only  deaf  serpents, 
but  also  the  flying  serpents  frequently  spoken  of  in 
the  Word,  which  are  much  more  pernicious,  we 
will  take,  for  example,  what  they  believe  about  the 
spirit.  The  sensual  man,  or  he  who  only  believes 
on  the  evidence  of  his  senses,  denies  the  existence 
of  spirit  because  he  cannot  see  it ;  saying,  There 
is  nothing  of  which  my  senses  are  unable  to  take 
cognizance :  what  I  see  and  touch,  that  I  am  per- 
suaded has  existence.  The  mere  man  of  science, 
or  he  who  forms  his  conclusions  from  the  sciences, 
says  within  himself.  What  is  the  spirit,  unless, 
perhaps,  a  vapor  or  heat,  or  some  other  imponder- 
able existence  recognized  by  science,  which  will 
vanish  when  the  fire  which  gave  rise  to  it  is  ex- 
tinguished ?  Have  not  animals  also  bodies,  senses, 
and  something  analogous  to  reason  ?  and  yet  it  is 
asserted  that  although  these  must  all  perish,  the 
spirit  of  man  is  immortal.  Thus  he  reasons  him- 
self into  a  denial  of  the  existence  of  the  spirit. 
Philosophers,  also,  who  wish  to  have  the  credit  of 
possessing  more  discernment  than  the  rest  of  man- 
kind, speak  of  the  spirit  in  terms  which  they  do 
not  themselves  understand.  This  is  evident  from 
their  disputing  about  them,  contending  that  not  a 
single  expression  is  applicable  to  spirit  which  is 
applicable  in  any  degree  to  what  is  material,  or- 
ganized, or  has  extension ;  thus  by  abstracting 
from  spirit  even  conceivable  quality,  it  vanishes 
from  their  ideas,  and  becomes  to  them  mere  noth- 
ing. The  wiser  philosophers,  however,  assert  that 
the  spirit  is  a  thinking  principle ;  but  in  their 
reasonings  about  this,  in  consequence  of  separating 
from  it  all  idea  of  substantiality,  they  at  length 
conclude  that  it  must  necessarily  cease  to  exist 
when  the  body  does.  Thus  all  who  ground  their 
reasonings  merely  on  what  they  learn  from  the 
senses,  science,  and  philosophy,  deny  the  existence 
of  spirit,  and  in  so  doing  cease  to  believe  what  is 
asserted  of  the  spirit  and  spiritual  things.  Not  so 
the  simple  in  heart :  if  these  are  questioned  about 
the  existence  of  the  spirit,  they  declare  their  un- 
feigned belief  therein,  because  the  Lord  has  said 
that  they  shall  continue  to  live  after  death ;  thus 
instead  of  extinguishing  their  rational  principle, 
they  vivify  it  by  the  Word  of  the  Lord.  —  Jl.  C. 
19(). 

Nature  of  the  Life  of  the  Soul,  or  Spirit. 

595.  With  respect  to  the  general  circumstances 
relating  to  the  mode  of  life  of  souls,  or  novitiate 
spirits,  after  death,  1  may  observe,  that  it  was  de- 
monstrated to  me,  on  numerous  occasions,  that 
when  a  man  enters  upon  eternal  life,  he  is  utterly 
unconscious  of  it,  imagining  himself  still  to  be  in 
the  world,  yea,  in  his  own  material  body.  Hence, 
on  being  informed  that  he  is  a  spirit,  he  is  all 
wonder  and  astonishment,  both  because  he  is  alto- 
gether as  a  man,  as  to  his  senses,  desires,  and 
thoughts,  and  because  lie  did  not  believe,  during 
his  abode  in  the  world,  that  he  was  a  spirit,  or  (as 
is  the  case  with  some)  that  a  spirit  could  be  what 
he  now  finds  himself. 

596.  Another  circumstance  to  be  noted,  is,  that 
a   spirit   enjoys    much   more   excellent    sensitive 


WRITINGS    OF    EMANUEL    S^yEDENBORG. 


149 


faculties,  and  far  superior  powers  of  tiiiiikinjr  and 
spcalvinji;,  than  when  living  in  tlie  body,  so  that 
the  ibnner  state  scarcely  admits  of  comparison 
with  the  latter,  although  this  is  unknown  to  the 
spirits  before  they  are  gifted  with  reflection  by  the 
Lord. 

5'J7.  Care  should  be  taken  not  to  give  credence 
to  the  erroneous  opinion,  tliat  spirits  do  not  possess 
far  more  exquisite  sensations  than  during  tiic  life 
of  tlie  body,  for  I  have  been  convinced  to  the  con- 
trary by  experience  repeated  thousands  of  times. 
Should  any  be  unwilling  to  believe  this  fact,  in 
consequence  of  tlieir  presupposed  ideas  concern- 
ing the  nature  of  spirit,  let  them  ascertain  for 
themselves  when  tlicy  come  into  anotluM'  life, 
where  they  will  be  compelled  to  believe  by  their 
own  experience.  Spirits  possess  the  faculty  of 
sight,  aud  live  in  a  light  to  which,  with  good 
spirits,  angelic  spirits,  and  angels,  the  midday 
light  of  tliis  world  cannot  be  compared  for  splen- 
dor. Of  the  light  in  which  they  dwell,  and  by 
which  they  see,  we  shall,  by  the  divine  mercy  of 
the  Lord,  subsequently  treat.  They  enjoy  the 
power  of  hearing,  also,  and  that  in  so  exquisite  a 
degree  as  vastly  to  exceed  what  they  possessed  in 
their  corporeal  frame ;  of  which,  in  my  almost 
constant  conversations  with  them,  now  for  some 
years,  I  have  had  repeated  opportunity  of  being 
convinced.  The  nature  of  their  speech,  and  the 
sense  of  smell  which  tliey  also  possess,  will,  by 
the  divine  mercy  of  the  Lord,  be  considered  here- 
after. They  have,  besides,  a  most  exquisite  sense 
of  touch,  whence  come  the  pains  and  torments 
endured  in  hell ;  for  all  sensations  liave  relation  to 
the  touch,  of  which  they  are  merely  diversities 
and  varieties.  Tho~dcsifes~'aTrd""aflections,  more- 
over, by  which  they  are  actuated,  are  incomparably 
stronger  than  those  possessed  during  the  life  of 
the  body ;  but  more  will  be  said  on  this  subject, 
by  tlie  divine  mercy  of  the  Lord,  in  the  following 
pages.  Men  think  also,  after  death,  far  more  per- 
spicuously and  distinctly  than  during  their  previous 
life;  for  in  a  spiritual  state  of  being,  in  one  idea 
more  is  involved  than  in  a  thousand  whilst  we  are 
clothed  with  a  material  covering.  If  it  were  pos- 
sible for  men  here  to  perceive  with  what  acuteness, 
penetration,  sagacity,  and  clearness,  spirits  con- 
verse with  each  other,  they  would  be  perfectly 
amazed.  In  a  word,  man  loses  nothing  by  death, 
but  is  still  a  man  in  all  respects,  although  more 
perfect  than  wlien  in  the  body,  having  cast  off  his 
bones  and  flesh,  and  the  imperfections  whicli 
necessarily  attend  tiiem.  Spirits  acknowledge  and 
perceive,  that  whilst  they  lived  in  the  body  it  was 
the  soul  which  took  cognizance  of  all  around,  and 
although  this  seemed  to  be  in  the  body,  it  was  still 
incorporeal ;  and  therefore  that,  on  the  rejection 
of  the  body,  sensations  exist  in  a  nuich  more  ex- 
quisite and  perfect  state.  Life  consists  in  sensa- 
tion, since  without  sensation  there  can  be  no  life  ; 
and  such  as  the  sensation  is,  such  is  the  life  —  a 
fact  which  all  have  the  capacity  of  knowing  —  A. 

598.  It  has  been  granted  me  to  speak  with  all 
those  of  the  dead  whom  I  ever  knew  in  the  life 
of  the  body,  with  some  for  days,  with  some  for 
months,  and  witli  some  for  a  j^ear,  and  also  with 
so  many  others,  th  it  I  should  come  short  if  I  reck- 
oned tliem  at  a  hundred  thousand,  of  whom  many 
were  in  the  he:ivens,  and  many  in  the  hells.  I 
have  also  spoken  with  some  two  days  at\er  their 
decease,  and  told  tliem  that  solenm  preparations 
were  tlien  making  for  their  funerals  ;  to  which 
they  said,  tliat  it  was  well  to  reject  that  which  had 


served  them  for  a  body  and  its  functions  in  the 
world  ;  and  they  desired  me  to  declare  that  they 
arc  not  dead,  but  alive  and  eciualiy  men  as  before, 
and  that  tlioy  had  only  passed  out  of  one  world 
into  another,  and  did  not  know  that  they  had  lost 
any  thing,  since  tliey  are  in  a  body  and  possessed 
of  senses  as  before,  and  in  intellect  and  will  as 
before,  and  have  lili(;  thoughts  and  like  afi'cctions, 
like  sensations,  pleasures,  and  desires,  as  when 
they  were  living  in  tlie  world.  Most  of  those 
who  were  newly  deceased,  when  they  saw  that 
they  were  living  men  as  before,  and  in  a  similar 
state,  (for  after  death  the  state  of  every  one's  life 
is  at  first  similar  to  what  it  was  in  the  world,  but 
is  successively  changed  with  each  either  into 
heaven  or  into  hell,)  wore  affected  with  new  joy  at 
being  alive,  and  said  that  they  had  believed  noth- 
ing of  this  ;  but  greatly  wondered  that  they  could 
have  been  so  ignorant  and  so  blind  concerning  the 
state  of  their  own  lives  after  death ;  and  more  es- 
pecially, that  the  men  of  the  church  should  be 
so,  when  yet  they,  of  all  men  in  the  world,  have 
the  greatest  opportunities  of  light  afforded  them. 
Then  for  the  first  time  they  saw  the  cause  of  this 
blindness  and  ignorance,  which  is,  that  external 
tilings,  such  as  relate  to  the  world  and  the  body, 
had  occupied  and  fillfnl  their  minds  to  such  an  ex- 
tent, that  they  could  not  be  elevated  into  the  light 
of  heaven,  and  behold  the  things  of  the  church, 
which  are  beyond  its  doctrinals  ;  for  mere  darkness 
inflows  from  corporeal  and  worldly  things,  (if  they 
are  so  much  loved  as  they  are  at  the  present  day,) 
whenever  man  wishes  to  think  of  the  things  of 
heaven,  beyond  the  dictate  of  the  doctrine  of  faith 
which  belongs  to  his  church. 

599.  Very  many  of  the  learned  from  the  Chris- 
tian world  are  bewildered  when  they  find  them- 
selves after  death  in  a  body,  in  garments,  and  in 
houses  as  they  were  in  the  world ;  and  when  they 
recall  to  memory  what  they  had  thought  of  the 
life  after  death,  of  \\\c  soul,  of  spirits,  of  heaven, 
and  of  hell,  they  are  affected  witli  shame,  declare 
that  they  have  thought  like  fools,  and  that  the 
simple  in  faith  are  much  wiser  than  they  are.  — 
L.  J.  15,  10. 

GOO.  A  certain  novitiate  sjjirit,  hearing  ine  speak 
about  the  soul,  inquired  what  it  v/as,  supposing 
himself  still  to  be  a  man.  When  I  told  him  that 
there  is  a  spirit  in  every  man,  in  which  his  life  re- 
sides, and  that  the  body  only  serves  him  to  live 
upon  the  earth,  for  that  flesh  and  bone,  or  the 
body,  neither  live  nor  think,  he  hesitated  what 
to  believe.  I  then  asked  him  whether  he  had 
heard  any  thing  about  the  soul  ?  He  replied, 
What  is  the  soul  ?  I  know  not  what  it  is.  1  was 
then  allowed  to  inform  him,  that  he  was  now  a 
soul,  or  spirit,  as  he  might  know  from  the  fact  of 
his  being  over  my  head,  and  not  standing  upon  the 
earth,  and  asked  liiin  whether  this  was  not  evident 
to  himself.  On  hearing  those  words  he  fled  away 
in  terror,  exclaiming,  "I  am  a  s])irit!  I  am  a 
spirit!"  A  certain  Jew  also  was  so  confident  that 
he  was  still  living  in  the  body,  that  it  was  with 
ditffculty  he  could  be  persuaded  to  think  otherwise, 
and  even  after  it  had  been  shown  him  that  he  was 
a  spirit,  he  persisted  in  declaring  that  he  was  a 
man,  because  he  saw  and  heard.  Such  arc  they 
who,  during  their  abode  in  the  world,  have  led  a 
merely  corporeal  life.  Many  other  instances  might 
be  mentioned  of  a  similar  kind,  but  tliese  are  ad- 
duced solely  for  the  sake  of  confirming  the  truth, 
that  it  is  the  spirit  of  man  which  possesses  con- 
sciousness, and  not  tlie  body.  —  A.  C.  447. 

GDI.  I  have  discoursed  with  some  within  a  few 


150 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIIIITUAL 


days  after  their  decease,  and  because  they  were 
then  recently  come,  they  were   in  a  litrht  there, 
which  differed  little  in  their  sight  from  the  liffht  of 
the  world.     And  because  the  light  appeared  such 
to  them,  they  doubted  whether  they  had  light  from 
any  other  source,  wherefore  they  were  taken  into 
the   first   of    heaven,    where    the   light  was  still 
brighter,  and  from  thence  speaking  with  me,  they 
said,  that  they  had  never  before  seen  such  a  light ; 
and  this  took  place  when  the  sun  was  already  set. 
Some  of  them  believed   no  otherwise,  than  that 
men  after  death  would  be  as  ghosts,  in  which  opin- 
ion they  confirmed  themselves   from   the   spectres 
of  which  they  had  heard;  but  hence  they  drew  no 
other  conclusion,  than  that  it  was  some  gross  vital 
principle,  which  is  first  exhaled  from  the  life  of 
the  body,  but  which  again  falls  back  to  the  dead 
body,  and  is  thus  extinguished.  But  some  believed, 
that  they  were  first  to  rise  again  at  the  time  of  the 
last  judgment,  when  the  world  was  to  perish,  and 
then  with  the  body,  which,  though  fallen  into  dust, 
would  be  then  collected  together,  and   thus  they 
would    rise   again   with   bone   and    flesh.      And 
whereas  mankind  have  in  vain  for  many  ages  ex- 
pected that  last  judgment  or  destruction  of  the 
world,  they  have   fallen   into  the   error   that  they 
should  never  rise  again ;  thinking  nothing  in  this 
case  of  that  which  they  have  learned  from  the 
Word,  and  from  which  they  have  also  sometimes 
so  spoken,  that  wiien  man  dies,  his  soul  is  in  the 
hand  of  God,  among  the  happy  or  unhappy  accord- 
ing to  the  life  which  he  had   acquainted  himself 
wiUi,  and  was  become  familiar  to ;  neither  of  what 
the  Lord  said  concerning  the  rich  man  and  Laza- 
rus.    But  they  were  instructed,  that  every  one's 
last  judgment   is  when  he  dies,  and  that  then  he 
appears  to  himself  endowed  with  a  body  as  in  the 
world,  and  to  enjoy  every  sense   as  in  the  world, 
but   more  pure   and   exquisite,   inasmuch  as  cor- 
poreal things  do  not  hinder,  and  those  things  which 
are  of  the  light  of  the  world  do  not  overshadow 
those  which  are  of  the  light  of  heaven  ;  thus  that 
they  are   in  a  body  as  it  were  purified  :  and  that 
after  death,  the   body  cannot  possibly  partake  of 
what  is  bony  and  fleshy  such  as  it  had  in  the  world, 
because  this  would  be  to  be  again  encompassed 
with  earthly  dust.     With  some  I  conversed  on  this 
subject  on  the  same  day  that  their  bodies  were  in- 
tonibed,    who   saw  through  my  eyes    their   own 
corpse,  the  bier,  and  the  ceremony  of  burial ;  and 
they  said,  that  they  reject  that  corpse,  and  that  it 
had  served  them   for  uses  in  the  world  in  which 
they  had  been,  and  that  they  live  now  in  a  body 
which  serves  them  for  uses  in  the  world  in  which 
they  now  are.     They  wished  also,  that  I  should 
tell  this  to  their  relations  who  were  in  mourning ; 
but  it  was    given  to   reply,  that  if  I   should   tell 
them,  they  would  mock  at  it,  inasmuch  as  what 
they  cannot  themselves  see  with  their  own  eyes, 
they  believe  to  be   nothing,  and  thus  they  would 
reckon  it  among  the  visions  which  are  illusions. — 
J.  C.  4527. 

The  Mind  composed  of  Will  and  Understand- 
ing in  Organic  Forms. 

602.  By  the  mind  we  mean  nothing  more  than 
the  will  and  understanding,  which  in  their  complex 
are  all  things  that  affect  a  man  and  that  he  thinks, 
ihus  all  things  of  his  affection  and  thought ;  the 
things  that  atfect  him  are  of  his  will,  and  the 
things  that  he  thinks  are  of  his  understanding. 
That  all  things  of  a  man's  thought  are  of  his  un- 
derstanding, is  well  known,  because  a  man  thinks 
frsm  ui  derstanding  :  but  that  all  things  of  a  man's 


affection  are  of  his  will,  is  not  so  well  known,  be- 
cause when  a  man  thinks,  he  does  not  attend  to 
the  affection,  but  only  to  what  lie  thinks  :  as  when 
he  hears  a  person  speaking,  he  does  not  attend  to 
the  tone,  but  to  the  speech  ;  when  yet  aff'ection  is 
related  to  thought,  as  tone  to  speech  :  wherefore  a 
speaker's  tone  shows  his  affection,  and  his  speech 
sliows  his  thought.  Affection  is  of  the  will,  be- 
cause all  aflfection  is  of  love,  and  the  will  is  the 
receptacle  of  love,  as  was  shown  above.  He  that 
does  not  know  tliat  affection  is  of  the  will,  con- 
founds affection  with  understanding;  he  says  it  i3 
one  with  thought,  when  nevertheless  they  arc  not 
one,  but  act  as  one.  That  the  two  are  confounded, 
is  plain  from  the  common  saying,  "  I  think  to  do 
this  ; "  meaning,  "  I  will  to  do  it."  But  that  they 
are  two,  is  also  evident  from  another  common  say- 
ing, "  I  will  think  of  this : "  and  when  the  person 
thinks  of  it,  the  affection  of  the  will  is  in  the 
thought  of  the  understanding,  as  the  tone  of  voice 
is  in  speech,  as  has  been  said.  That  all  things  of 
the  body  are  referable  to  the  heart  and  lungs,  is 
well  known :  but  that  there  is  a  correspondence 
of  the  heart  and  lungs  with  the  will  and  under- 
standing, is  unknown. 

603.  Since  the  will  and  understanding  are  re- 
ceptacles of  love  and  wisdom,  therefore  they  are 
two  organic  forms,  or  forms  organized  from  the 
purest  substances ;  they  must  be  such  in  order  to 
be  receptacles.  It  is  no  objection  that  their  organ- 
ization is  not  manifest  to  the  eye,  being  interior  to 
sight,  even  when  exalted  by  microscopes.  Very 
small  insects  also  are  interior  to  sight,  and  yet 
they  have  organs  of  sense  and  motion,  for  they 
feel,  walk,  and  fly  ;  and  they  also  have  brains, 
hearts,  pulmonary  pipes,  and  viscera,  as  skilful 
anatomists  have  discovered  by  the  microscope ; 
and  as  the  insects  themselves  are  invisible,  still 
more  so  their  component  viscera,  and  it  is  not  de- 
nied that  they  are  organized  in  every  particular, 
how  can  it  be  said,  that  the  two  receptacles  of 
love  and  wisdom,  the  will  and  understanding,  are 
not  organic  forms  ?  How  can  love  and  wisdom, 
which  are  life  from  the  Lord,  act  upon  what  is  not 
a  subject,  or  not  a  substantial  existence  ?  How 
else  can  thought  inhere,  and  any  one  speak  from 
thought  that  is  not  inherent  ?  Is  not  the  brain, 
where  thought  exists,  full,  and  every  thing  therein 
organized  ?  The  organic  forms  therein  appear  to 
the  naked  eye,  and  in  the  cortical  substance,  the 
receptacles  of  the  will  and  understanding  in  their 
principles,  where  we  see  a  kind  of  little  glands. 
Do  not,  I  beseech  you,  think  of  these  things  from 
an  idea  of  a  vacuum :  a  vacuum  is  nothing,  and 
in  nothing  notliing  is,  and  from  nothing  nothing 
exists.  —  D.  L.  IV.  372,  373. 

The  Will,  and  not  the  Understanding,  makes 
the  31  an. 

604.  Such  as  the  love  and  wisdom  are,  such  are 
the  will  and  undei-standing.  t!ie  will  being  the  re- 
ceptacle of  love,  and  the  understanding,  of  wis- 
dom, as  was  shown  above,  which  two  make  the 
man  and  his  quality.  Love  is  manifold ;  so  much 
so  that  its  varieties  are  indefinite  ;  as  may  appear 
from  the  human  race  on  earth  and  in  the  heavens, 
where  there  is  no  man  or  angel  so  like  another,  as 
to  be  without  distinction  from  him.  Love  is  what 
distinguishes,  for  every  man  is  his  own  love.  It  is 
supposed  that  wisdom  distinguishes,  but  wisdom  is 
from  love,  being  its  form :  love  is  the  esse  of  life, 
and  wisdom  is  the  existere  of  life  from  that  esse., 
In  the  world  the  understanding  is  belieyed  to  make 
the  man :  but  this  is  because  the  understanding 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


151 


can  bo  olcvatod  into  the  light  of  heaven,  as  was 
shown  al)ove,  ami  so  a  tnan  may  appear  wise; ;  but 
still  so  uuich  of  the  understandinj;  as  transcends, 
that  is,  as  is  not  ofthe  love,  appears  indeed  to  be  the 
man's,  and  hence  that  the  man  is  such,  but  it  is 
only  an  appearance.  So  much  of  the  understand- 
ing as  transcends,  belongs  indeed  to  the  love  of 
knowing  and  being  wis;^,  but  not  at  the  same  time 
to  the  love  of  applying  to  life  wliat  it  knows  and 
is  wise  in ;  hence  this  in  the  world  cither  recedes 
in  time,  or  abides  witiiout  the  things  of  the  mem- 
ory, in  the  extrejHC  boundaries,  as  a  thing  ready 
to  fall  off;  and  hence  after  death  it  is  separated, 
and  no  more  remains  than  accords  with  the  proper 
love  of  the  spirit.  Since  love  makes  the  life  of 
man,  and  so  the  man  himself,  hence  all  the  socie- 
ties in  heaven,  and  all  the  angels  in  the  societies, 
are  arranged  according  to  affections  of  love ;  and 
no  society,  and  no  angel  in  a  society,  according  to 
any  thing  of  understanding  separate  from  his  love  ; 
60  also  in  the  hells  and  their  societies,  but  accord- 
ing to  loves  opposite  to  beav?nly  ones.  Hence  it 
may  appear,  that  as  the  love  is,  such  is  the  wis- 
dom, and  consequently  such  the  man. 

G05.  It  is  acknowledged  indeed  that  a  man  is 
such  as  his  ruling  love,  but  only  such  as  to  mind 
and  disposition,  not  as  to  body,  thus  not  wholly 
tjuch.  But  from  much  experience  in  the  spiritual 
world,  it  has  been  made  known  to  me,  that  a  man 
from  head  to  foot,  or  from  the  first  things  in  the 
head  to  the  last  in  the  body,  is  such  as  his  love. 
All  in  that  world  are  forms  of  their  own  love,  the 
angels  forms  of  heavenly  love,  and  the  devils  of 
infernal  love ;  the  latter  being  deformed  in  face 
and  in  body,  but  the  former  beautiful;  and  when 
their  love  is  assaulted,  their  faces  change,  and  if 
it  is  much  assaulted,  tliey  disappear  totally  :  this  is 
peculiar  to  that  world,  and  happens  because  their 
bodies  are  at  one  with  their  minds.  Hence  it  is 
evident  why  all  things  of  the  body  are  principi- 
ates,  that  is,  are  compositions  of  fibres  from  prin- 
ciples, which  are  receptacles  of  love  and  wisdom ; 
and  why  the  principiates  must  be  such  as  the  prin- 
ciples are';  wherefore  whither  the  principiates  fol- 
Jow,  the  principles  tend ;  the  two  cannot  be  sepa- 
rated. Hence  he  that  elevates  his  mind  to  the 
Lord,  is  wholly  elevated  to  the  Lord  ;  and  he  that 
debases  his  mind  to  hell,  is  wholly  debased  to  it: 
rio  that  the  whole  man,  according  to  his  life's  love, 
goes  either  to  heaven  or  to  helL  It  is  a  tenet  of 
angelic  wisdom,  that  the  mind  of  a  man  is  a  man, 
because  God  is  Man ;  and  that  the  body  is  the 
external  of  the  mind,  that  feels  and  acts ;  and  that 
thus  they  are  one,  and  not  two.  —  D.  L.  W.  3G8, 

-■im. 

Capacitjr  of  the  Understanding  to  be  elevated 
above  the  Will. 

606-  Wisdom  and  love  proceed  unitedly  from 
the  Lord,  and  likewise  flow  in  unitedly  into  the 
souls  of  angels  and  men,  but  they  are  not  received 
unitedly  in  their  minds;  light  which  constitutes 
the  understanding  being  first  received  there,  and 
love  which  constitutes  the  will  being  received 
gradually.  This  also  is  of  providence,  as  every 
man  is  to  be  created  anew,  that  is,  reformed,  and 
this  is  effected  by  means  of  the  understanding ; 
for  he  must  imbibe  from  infancy  the  knowledges 
of  truth  and  good,  which  are  to  teach  him  to  live 
well,  that  is,  to  will  and  act  rightly.  Thus  tiie 
will  is  formed  by  means  of  the  understanding. 
For  the  sake  of  this  end,  there  is  given  to  man  the 
faculty  of  elevating  his  understanding  almost  into 
the  light   n  which  the  angels  of  heaven  are,  that 


he  may  see  what  he  ought  to  will  and  thence  to 
do,  in  order  that  he  may  be  prosperous  in  the  world 
for  a  time,  and  blessed  after  death  to  eternity.  He 
becomes  prosperous  and  blessed  if  he  procures  to 
himself  wisdom,  and  keeps  his  will  under  obedience 
to  it;  but  unprosperous  and  unhappy  if  he  puts  his 
understanding  under  obedience  to  his  will.  The 
reason  is,  because  the  will  tends  to  evils  from 
birth,  even  to  those  wliich  are  enormous ;  where- 
fore, unless  it  were  restrained  by  means  of  the 
understanding,  man  would  rush  into  acts  of  wick- 
edness, yea,  from  his  inrooted  savage  nature,  he 
would  destroy  and  slangiitcr  for  the  sake  of  him- 
self all  those  who  do  not  favor  and  indulge  him. 
Besides,  unless  the  understanding  could  be  sej)a- 
rately  perfected,  and  the  will  through  this,  man 
would  not  be  man,  but  a  beast.  For  without  that 
separation,  and  without  the  ascent  of  the  under- 
standing above  the  will,  he  would  not  be  able  to 
think,  and  from  thought  to  speak,  but  only  to  ex- 
press liis  affection  by  sounds  ;  neither  would  he  be" 
able  to  act  from  reason,  but  only  from  instinct ; 
still  less  would  he  be  able  to  know  the  things 
which  are  of  God,  and  God  by  means  of  them, 
and  thus  ta  be  conjoined  to  him,  and  to  live  to 
eternity.  For  man  thinks  and  wills  as  from  him- 
self, and  this,  as  from  himself,  is  tlie  reciprocal  of 
conjunction  :  for  conjunction  cannot  be  given  with- 
out the  reciprocal,  as  the  conjunction  of  the  active 
with  the  passive  cannot  be  given  without  a  re- 
active. God  alone  acts,  and  man  suffers  himself 
to  be  acted  on,  and  reacts  in  all  appearance  as 
from  himself,  though  interiorly  it  is  from  God.  — 
/.  S.  B.  14. 

Appearance  of  Intellect  in  Brutes,  and  the 
true  Difference  between  them  and  3Ian. 

607.  They  who  judge  of  Cliings  only  from  their 
appearance  before  the  senses  of  the  body,  conclude 
that  beasts  have  will  and  understanding  as  well  as 
men,  and  hejice  that  the  only  distinction  consists 
in  man's  being  able  to  speak,  and  thus  to  describe 
the  things  which  he  thinks  and  desires,  while 
beasts  can  only  express  them  by  sounds ;  yet 
beasts  have  not  will  and  understanding,  but  only  a 
resemblance  of  each,  which  the  learned  call  some- 
thing analogous.  That  man  is  man,  is  because 
his  understanding  can  be  elevated  above  the  de- 
sires of  his  will,  and  thus  can  know  and  see  then), 
and  also  moderate  them  ;  but  a  beast  is  a  beast 
because  its  desires  drive  it  to  do  whatever  it  does : 
wherefore  a  man  is  a  man  in  consequence  of  this, 
that  his  will  is  under  obedience  to  his  understand- 
ing ;  but  a  beast  is  a  beast  in  consequence  of  this, 
that  its  understanding  is  under  obedience  to  its 
will.  From  these  considerations  this  conclusion 
follows,  viz.,  that  the  understanding  of  man,  foras- 
much as  it  receives  the  light  influent  from  heaven, 
and  apprehends  and  apperceivcs  this  as  its  own, 
and  therefrom  thinks  analytically  with  all  variety, 
altogether  as  from  itself,  is  alive,  and  is  thence 
truly  understanding  ;  and  that  the  will  of  man,  for- 
asmuch as  it  receives  the  influent  love  of  heaven, 
and  therefrom  acts  as  from  itself,  is  alive,  and  is 
thence  truly  will ;  but  that  the  contrary  is  the  case 
with  beasts.  Wherefore  they  who  think  from  the 
lusts  of  the  will  are  comimred  to  beasts,  and  in 
the  spiritual  world  they  likewise  at  a  distance  ap- 
pear as  beasts  ;  they  also  act  like  beasts,  with  this 
only  difference,  that  they  are  able  to  act  otherwise 
if  they  will.  But  they  who  restrain  the  lusts  of  their 
will  by  the  understanding,  appear  in  the  spiritual 
world  as  men,  and  are  angels  of  heaven.  In  u 
word,   the   will  and  the  understanding  in  beasts 


152 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


always  cohere,  and  forasmuch  as  the  will  is  blind, 
being  [the  receptuclej  of  heat  and  not  of  light,  it 
makes  tlie  understanding  blind  also.  Hence  a 
beast  does  not  know  and  understand  its  own  ac- 
tions, and  yet  it  acts,  for  it  acts  by  virtue  of  the 
influx  from  the  spiritual  world  ;  and  such  action 
is  instinct.  It  is  believed  tliat  a  beast  thinks  from 
understanding  what  to  act,  but  this  is  not  at  all 
the  case  ;  it  is  led  to  act  only  from  natural  love, 
which  is  in  it  from  creation,  with  the  assistance  of 
the  senses  of  its  body.  That  man  thinks  and 
speaks  is  solely  because  his  understanding  is  ca- 
pable of  being  separated  from  his  will,  and  of  be- 
ing elevated  even  into  the  light  of  heaven  ;  for  the 
understanding  thinks,  and  thought  speaks.  That 
beasts  act  according  to  the  laws  of  order  inscribed 
on  their  nature,  and  some  beasts  in  a  moral  and 
rational  manner,  differently  from  many  men,  is  be- 
cause their  understanding  is  blind  obedience  to 
the  desires  of  their  will,  and  thence  they  are  not 
able  to  pervert  them  by  depraved  reasonings,  as 
men  do.  It  is  to  be  observed,  that  by  the  will  and 
understanding  of  beasts  here  spoken  of,  is  under- 
stood a  resemblance  of,  and  something  analogous 
to,  those  faculties ;  things  analogous  are  so  named 
from  appearance.  The  life  of  a  beast  may  be 
compared  with  a  sleep-walker,  who  walks  and  acts 
from  tlie  will  while  the  understanding  sleeps  ;  and 
also  with  a  blind  man,  who  walks  through  the 
streets  with  a  dog  leading  him ;  and  also  with  an 
idiot,  who  from  custom  and  the  habit  thence  ac- 
quired does  his  work  in  a  regular  manner.  It  may 
likewise  be  compared  with  a  person  void  of  mem- 
oryj  and  thence  deprived  of  understanding,  who 
still  knows  or  learns  how  to  clothe  himself,  to  eat 
dainties,  to  love  the  sex,  to  walk  the  streets  from 
house  to  house,  and  to  do  such  things  as  soothe  the 
senses  and  indulge  the  flesh,  by  the  allurements 
and  pleasures  of  which  he  is  drawn  along,  though 
he  does  not  think,  and  tiience  cannot  speak.  From 
these  considerations  it  is  evident,  how  much  they 
are  mistaken  who  believe  beasts  to  be  endowed 
with  rationality,  and  only  to  be  distinguished  from 
men  by  the  external  figure,  and  by  their  not  being 
able  to  speak  of  the  rational  things  which  they  in- 
wardly revolve.  From  which  fallacies  many  even 
conclude,  that  if  man  lives  after  death,  beasts  will 
live  after  death  likewise,  and  on  the  contrary,  that 
if  beasts  do  not  live  after  death,  neither  will  man  ; 
besides  other  dreams,  arising  from  ignorance  con- 
cerning the  will  and  understanding,  and  also  con- 
cerning degrees,  by  means  of  which,  as  by  a  lad- 
der, the  mind  of  man  mounts  up  to  heaven.  —  /. 
5.  B.  15. 

Correspontleuce  between  the  Will  and  the 
Heart,  and  the  Understanding  and  the 
Lungs. 

608.  That  the  will  corresponds  to  the  heart, 
cannot  so  clearly  appear  by  itself,  as  from  the  will 
viewed  in  its  effects,  according  to  what  we  said 
above :  it  may  appear  by  itself  by  this,  that  all  the 
affections  of  love  alter  the  motions  of  the  heart, 
as  is  evident  from  the  puls-.tion  of  the  arteries, 
that  act  synchronously  with  the  heart.  Its  changes 
and  motions  according  to  the  atfections  of  love  are 
innumerable ;  tliosc  felt  by  the  finger  are  few,  as 
tiiat  it  beats  slow  or  quick,  high  or  low,  soft  or 
hard,  equal  or  unequal,  ;uid  so  on ;  tlierefore  dif- 
ferently in  joy  and  sadness,  in  tranquillity  of  mind 
and  in  anger,  in  intrepidity  and  in  fear,  in  hot  dis- 
eases and  in  cold,  and  so  on.  Since  the  motions 
of  the   heart,    or   its   systole   and   diastole,   thus 


change,  and  vary  according  to  the  affections  of  a 
man's  love,  therefore  many  of  the  ancients,  and 
from  them  some  of  the  moderns,  have  ascribed  the 
affections  to  the  heart,  and  have  assigned  their 
habitation  there.  Hence  in  conversation  we  speak 
of  a  stout  and  a  timid  heart,  a  joyful  and  a  sad 
heart,  a  soft  and  a  hard  heart,  a  great  and  a  little 
heart,  a  whole  and  a  broken  heart,  a  fleshy  and  a 
stony  heart;  also  of  being  fat,  soft,  and  meek  in 
heart,  and  of  giving  the  heart  to  a  thing,  of  giving 
a  single  heart,  of  giving  a  new  heart,  of  laying 
up  in  the  heart,  of  receiving  in  the  heart,  of  not 
coming  upon  the  heart,  of  hardening  the  heart,  of 
being  a  friend  at  heart ;  hence  too  the  terms  con- 
cord, discord,  vecord,  and  other  similar  expres- 
sions, which  are  predicated  of  love  and  its  affec- 
tions. The  Word  speaks  in  the  same  way,  be- 
cause the  Word  is  written  by  correspondences. 
Whether  you  say  love,  or  the  will,  it  is  the  same, 
because,  as  was  said  above,  the  will  is  the  recepta- 
cle of  love,  —  D.  L.  W.  378. 

GOD.  The  blood  is  red  because  of  the  con-e- 
spondence  of  the  heart  and  the  blood  with  love  and 
its  affections.  In  the  spiritual  world  tiiere  are  col- 
ors of  all  kinds.  Red  and  white  are  the  funda- 
mentals ;  the  rest  derive  their  varieties  from  these 
and  their  opposites,  which  latter  are  dusky-fiery 
color  and  black  :  red  there  corresponds  to  love,  and 
white  to  wisdom.  Red  corresponds  to  love,  because 
it  derives  its  origin  from  the  fire  of  the  sun  of  that 
world,  and  white  to  wisdom,  because  it  derives  its 
origin  from  the  light  of  the  same  sun;  and  as  lovo 
corresponds  to  the  heart,  hence  the  blootl  cannot 
be  otherwise  than  red,  and  indicate  its  origin. 
Hence,  in  the  heavens,  where  love  to  the  Lord  is 
predominant,  the  light  is  flame-colored,  and  the 
angels  are  clothed  in  purple  garments ;  and  in  the 
heavens,  where  wisdom  is  predominant,  the  light  is 
white,  and  the  angels  are  clothed  in  white  lineu 
garments.  —  D.  L.  JV.  380. 

610.  That  the  understanding  corresponds  to 
the  lungs,  follows  from  what  we  said  of  the 
correspondence  of  the  will  with  the  earth.  There 
are  two  things  that  rule  in  the  spiritual  man,  or  in 
the  mind  —  the  will  and  understanding,  arni  there 
are  two  things  that  rule  in  tlie  natural  man,  or  in 
the  botly  —  the  heart  and  lungs;  and  there  is  a 
correspondence  of  all  tilings  of  the  mind  with  all 
things  of  the  body,  as  was  said  above :  hence  it 
follows,  that  while  the  will  corresponds  to  the 
heart,  the  understanding  corresponds  to  the  lungs. 
Every  one  also  may  perceive  in  himself,  that  the 
understanding  corresponds  to  the  lungs,  both  froui 
his  thought  and  his  speech.  From  thought ;  be- 
cause no  one  can  think  unless  his  breathing  con- 
spires and  accords ;  wherefore,  wjien  he  thinks 
tacitly,  he  breathes  tacitly  ;  if  he  thinks  deeply,  he- 
breathes  deeply,  he  retracts  and  relaxes,  com- 
presses and  elevates  the  lungs,  according  to  the 
influx  of  affection  from  love,  either  slowly,  hastily,, 
eagerly,  mildly,  or  attentively  ;  yea,  if  he  liold  ins 
breath  altogether,  he  cannot  think,  except  in  his 
spirit  by  its  respiration,  which  is  not  manifestly 
perceived.  From  speech  ;  because  not  the  small- 
est expression  can  proceed  from  tiie  mouth  without 
the  assistance  of  the  lungs ;  for  all  articulate 
sound  is  generated  by  the  lungs  through  the  tra- 
chea and  epiglottis ;  wherefore  speech  may  be 
raised  to  cluiior,  according  to  the  inflation  of  those 
bellows,  and  tlie  opening  of  their  passage,  and  di- 
minished according  to  their  contraction  ;  and  if  the 
passage  be  closed,  speech  and  thought  cease.  — 
D.  L.  W.  382. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


153 


Shutting  of  the  Spiritual  Degree. 

Gil.  The  spiritual  dogrco  is  shut  in  those  who 
are  in  evils  with  respect  to  life,  and  more  so  in 
those  who  are  in  fulses  from  evils.  The  case  is 
like  that  of  the  fibril  of  a  nerve,  which  contracts 
on  the  sliglitest  touch  of  any  hetoroi^cncous  body  ; 
or  like  that  of  all  the  niovinji  fibres  of  a  nniscle, 
or  of  the  whole  muscle  itself,  or  of  tlic  whole 
body,  on  coniinjr  in  contact  with  any  thing-  hard  or 
cold.  So  do  tiie  substances  or  forms  of  tlie  spir- 
itual degree  in  man  on  the  approacli  of  evils  and 
consequent  false  principles,  these  being  heteroge- 
neous :  for  as  tiie  spiritual  degree  is  in  the  form 
of  heaven,  it  admits  notliing  but  goods,  and  truths 
from  good,  these  being  homogeneous  to  it.  Evils, 
and  the  falses  of  evil,  an;  lieterogcneous  to  it.  This 
degree  is  contracted  and  shut,  particularly  with 
those  who,  in  the  world,  arc  in  tlie  love  of  rule 
from  the  love  of  self,  because  this  love  is  opposite 
to  love  towards  the  Lord  ;  it  is  shut  also  with  those 
who,  from  the  love  of  tlic  world,  have  an  inordi- 
nate lust  of  possessing  the  goods  of  others,  but 
not  so  much  as  in  the  former  case :  these  loves 
shut  tlie  spiritual  degree,  because  they  are  the  ori- 
gins of  evils.  The  contraction  or  shutting  of  this 
degree  is  like  the  retorsion  of  a  spire  the  contrary 
way :  hence,  at\er  it  is  shut,  it  reflects  back  the 
light  of  heaven,  and  instead  of  the  light  of  heaven, 
there  is  darkness :  so  tliat  truth,  wjiicli  is  in  the 
light  of  heaven,  becomes  nauseous.  In  such  per- 
sons, not  only  tlie  spiritual  degree,  but  also  the 
superior  region  of  the  natural  [degree]  called  the 
rational  [degree]  is  shut;  until  at  length  the  low- 
est region  of  tiic  natural  degree,  called  the  sen- 
sual, alone  stands  open,  this  being  nearest  to  the 
world  and  the  external  senses  of  the  body ;  and 
from  it  such  a  person  afterwards  thinks,  speaks, 
and  reasons.  The  natural  man,  who  is  become 
sensual  by  evils  and  consequent  falses,  in  the 
spiritual  world,  in  the  light  of  heaven,  apj)ears 
not  as  a  man,  but  as  a  monster,  and  with  a  re- 
tracted nose  :  he  appears  with  a  retracted  nose, 
because  the  nose  corresponds  to  the  perception  of 
truth.  He  cannot  bear  a  ray  of  heavenly  light. 
Such  persons,  in  their  caverns,  have  no  other 
light  tiian  as  of  firebrands,  or  as  of  a  coal  fire. 
Hence  it  appears,  who  and  of  what  quality  tiiose 
persons  are,  in  whom  tiie  spiritual  degree  is  shut. 
—  D.  L.  }y.  254. 

Opposition  of  the  Natural  and  Spiritual 

Degrees. 

612.  That  there  are  tliree  degrees  of  the  mind, 
natural,  spiritual,  and  celestial,  and  that  the  hu- 
man minii,  consisting  of  these  degrees,  looks 
towards  iieaven,  and  turns  spirally  thitherward,  was 
shown  above  ;  hence  it  may  be  seen,  that  the  natural 
mind,  when  it  looks  downwards,  and  circumgyrates 
towards  hell,  also  consists  of  three  degrees,  each 
opposite  to  a  degree  of  tlie  mind  which  is  heaven. 
Tliat  this  is  the  case  was  made  evident  to  me  from 
what  I  have  seen  in  the  spiritual  world ;  namely, 
that  there  are  three  heavens,  and  these  distinct 
according  to  three  degrees  of  altitude,  and  that 
there  are  tiiree  hells,  and  these  also  distinct  ac- 
cording to  three  degrees  of  altitude  or  profundity  ; 
and  that  the  hells  in  all  and  every  thing  are  oppo- 
site to  the  heavens ;  also  tliat  the  lowest  hell  is  op- 
posite to  the  highest  heaven,  the  middle  hell  to 
the  middle  heaven,  and  the  highest  hell  to  the  ul- 
timate heaven.  It  is  the  same  with  the  natural 
mind,  which  is  in  the  form  of  hell ;  for  spiritual 
forms  are  like  themselves  in  the  greatest  and  least 
things.  Tlie  lieavens  and  hells  are  thus  in  oppo- 
20 


sition,  because  their  loves  are  in  such  opposition. 
Love  to  the  Lord,  and  conseciuent  neighborly  love, 
constitute  .c  inmost  degree  in  the  heavens,  but 
the  love  of  self  and  the  love  of  the  world  consti- 
tute the  inmost  deg;-ee  in  the  hells  ;  wisdom  and 
intelligence  grounded  in  their  loves  constitute  the 
middle  degree  in  the  lieavens,  but  folly  and  insan- 
ity, which  appear  as  wisdom  and  intelligence, 
grounded  in  their  loves,  constitute  the  middle  de- 
gree in  the  hells  ;  lastly,  conclusions  from  their 
two  degrees,  which  are  either  deposited  in  the 
memory  in  the  shape  of  knowledge,  or  determined 
in  the  body  to  actions,  constitute  the  ultimate  de- 
gree in  the  heavens,  and  conclusions  from  their 
two  degrees,  which  either  become  knowledge  or 
action,  form  the  outermost  degree  in  the  hells. 
How  the  goods  and  truths  of  Jieaveji  are  turned 
into  evils  and  falses  in  the  hells,  consequently  into 
opposites,  may  be  seen  from  the  following  expe- 
rience. I  heard  that  a  certain  divine  truth  from 
heaven  descended  by  influx  into  hell,  and  I  was 
told  that  in  the  way,  as  it  descended,  it  was  turned 
by  degrees  into  the  false,  and  so  in  the  lowest  hell 
into  what  was  altogether  opposite  ;  whence  it  was 
evident,  that  the  hells  are  in  graduated  opposition  to 
the  heavens  as  to  goods  and  truths,  and  that  goods 
and  truths  become  evils  and  falses  by  influx  into 
forms  turned  contrariwise ;  for  it  is  well  known 
that  every  thing  entering  by  influx  is  perceived 
and  felt  according  to  the  recipient  forms  and  their 
states.  That  they  are  turned  into  what  is  oppo- 
site, was  evident  to  me  also  from  the  following  ex- 
perience ;  it  was  given  me  to  see  the  hells  in  their 
situation  with  respect  to  the  heavens,  and  the 
inhabitants  appeared  inverted,  with  their  heads 
downwards  and  their  feet  upwards ;  but  it  was 
told  ine,  that  nevertheless  they  seem  to  themselves 
erect  upon  their  feet ;  which  case  may  be  com- 
pared to  that  of  the  antipodes.  These  experiences 
show,  that  the  three  degrees  of  the  natural  mind, 
which,  in  its  form  and  image,  is  a  hell,  are  opjiosite 
to  the  three  degrees  of  the  spiritual  mind,  which, 
in  its  form  and  image,  is  a  heaven.  —  D.  L.  W. 
275. 

Action  and  Reaction  of  the  Natural  and 
Spiritual  Mind. 

613.  It  now  comes  to  be  shown,  that  tlie  natural 
mind  reacts  against  these  higher  or  interior  minds. 
It  reacts,  because  it  covers,  includes,  and  contains 
them,  and  this  cannot  be  done  without  reaction ; 
if  it  did  not  react,  the  interiors  or  things  included 
would  be  relaxed  and  escape,  and  would  be  dis- 
persed ;  just  as  if  the  coverings  of  the  human  body 
did  not  react,  in  which  case  the  viscera,  or  interiors 
of  the  body,  would  fall  out,  and  be  dispersed  ;  and 
as  if  the  membrane  that  covers  the  moving  fibres 
of  a  muscle  did  not  react  against  the  powers  of 
those  fibres  in  action,  in  which  case  not  only  would 
action  cease,  but  the  interior  textures  would  all 
be  dissolved.  It  is  the  same  with  every  ultimate 
degree  of  the  degrees  of  altitude  ;  consequently 
witii  the  natural  mind  in  respect  to  the  higher  de- 
grees ;  for,  as  was  said  above,  there  are  three  de- 
grees of  the  human  mind,  natural,  spiritual,  and 
celestial,  and  the  natural  mind  is  in  the  ultimate 
degree.  Again :  the  natural  mind  reacts  against 
the  spiritual  mind,  because  the  natural  mind  con- 
sists of  substances  not  only  of  the  spiritual,  hut  also 
of  the  natural  world,  and  tlie  substances  of  the  natu- 
ral world,  from  their  nature,  react  against  the  sub- 
stances of  the  spiritual  world:  the  substances  of 
the  natural  world  in  themselves  are  dead,  and  are 
acted  on  from  without  by  tiic  substances  of  the 


154 


COMPENDIUxM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


spiritual  world  ;  and  thinji^s  dead,  and  which  are 
acted  on  from  without,  naturally  resist,  and  conse- 
quently react  from  tlieir  very  nature.  Hence  it  is 
evident,  that  the  natural  man  reacts  ajrainst  the 
spiritual  man,  and  that  there  is  a  combat.  It  is 
the  same  thinir  whetlicr  you  say  the  natural  and 
spiritual  man,  or  the  natural  and  spiritual  mind. 

G14.  Hence  it  may  appear,  that  if  the  spiritual 
mind  is  closed,  the  natural  mind  continually  acts 
against  the  things  of  the  spiritual  mind,  and  is 
afraid  lest  any  things  should  inflow  therefrom  to 
disturb  its  states.  All  that  inflows  throuofh  the 
spiritual  mind  is  from  heaven,  for  the  spiritual 
mind  in  its  form  is  a  heaven ;  and  all  that  inflows 
into  the  natural  mind  is  from  the  world,  for  the 
natural  mind  in  its  form  is  a  world ;  whence,  the 
natural  mind,  when  the  spiritual  mind  is  closed, 
reacts  against  all  things  of  licaven,  and  does  not 
admit  them,  e.xcept  so  far  as  they  serve  it  as  means 
to  acquire  and  possess  the  things  of  the  world ; 
and  when  the  things  of  heaven  serve  as  means  to 
the  natural  man  for  his  own  ends,  then  those 
means,  though  they  appear  heavenly,  still  become 
natural,  and  the  end  qualifies  them ;  for  they  be- 
come as  scientifics  of  the  natural  man,  in  which 
there  is  no  life  internally.  But  as  heavenly  things 
cannot  be  so  joined  to  natural  ones  as  to  act  as 
one,  therefore  they  separate  themselves ;  and  the 
heavenly  things  in  merely  natural  men  take  their 
station  without,  round  about  the  natural  tilings 
which  are  within :  hence  a  merely  natural  man 
can  say  and  preach  heavenly  things,  and  imitate 
them  in  his  actions,  although  inwardly  he  thinks 
against  them ;  the  latter  he  does  when  alone,  the 
former  when  in  company  —  D.  L.  W.  260,  261 

615.  But  the  state  of  the  natural  mind  is  alto- 
gether different,  when  the  spiritual  mind  is  opened ; 
in  this  case  the  natural  mind  is  disposed  in  obe- 
dience to  the  spiritual  mind,  and  held  in  subordi- 
nation. The  spiritual  mind  acts  from  above  and 
within  on  the  natural  mind,  and  removes  the  things 
which  react  there,  and  adapts  it  to  those  that  act 
in  the  same  manner  with  itself,  and  hence  the  su- 
perabundant reaction  is  successively  removed.  It 
is  to  be  noted,  that  there  is  action  and  reaction  in 
the  greatest  and  least  things  in  the  universe,  as 
well  living  as  dead ;  hence  the  equilibrium  of  all 
things ;  which  is  taken  away  when  action  over- 
comes reaction,  or  vice  versa.  It  is  the  same  with 
the  natural  mind  and  the  spiritual  mind :  when  the 
natural  mind  acts  from  the  delights  of  its  loves 
and  the  pleasantness  of  its  thoughts,  which  in 
themselves  are  evils  and  falses,  then  the  reaction 
of  the  natural  mind  removes  the  things  of  the  spir- 
itual mind,  and  shuts  the  door  against  them,  and 
causes  action  to  proceed  from  such  things  as  ac- 
cord with  its  own  reaction :  thus  there  is  an  action 
and  reaction  of  the  natural  mind,  which  is  opposite 
to  the  action  and  reaction  of  the  spiritual  mind  ; 
hence  there  is  a  closing  of  the  spiritual  mind  like 
the  retorsion  of  a  spire.  But  if  the  spiritual  mind 
is  opened,  tlien  the  action  and  reaction  of  the  nat- 
ural mind  is  inverted  ;  for  the  spiritual  mind  acts 
from  above  or  from  within,  and  at  the  same  time, 
by  the  things  which  are  disposed  in  obedience  to 
it  in  the  natural  mind,  from  below  or  from  without, 
and  retwists  the  spire  which  contains  the  action 
and  reaction  of  the  natural  mind  ;  this  mind  by 
birth  being  in  opposition  to  the  things  of  the  spir- 
itual mind,  which  opposition  it  derives  hereditarily 
from  parents,  as  is  well  known.  Such  is  the 
change  of  state  called  reformation  and  regenera- 
tion. The  state  of  the  natural  mind  before  ref- 
ormation may  be  compared  to  a  spire  wreathing 


or  convoluting  downwards;  but  after  reformation 
to  a  spire  wreathing  or  convoluting  upwards; 
wherefore  a  man  before  reformation  looks  down  to 
hell,  but  after  reformation  he  looks  upwards  to 
heaven.  —  D.  L.  W.  263. 

All  Evils  and  Falses  reside  in  the  Natural 
Mind. 

616.  Evils  and  consequent  falses  reside  in  the 
natural  mind,  because  that  mind  is  in  its  form  or 
image  a  world,  whereas  the  spiritual  mind  is  in  its 
form  or  image  a  heaven,  and  evil  cannot  find  an 
abode  in  heaven ;  wherefore  the  latter  mind  is  not 
opened  from  birtli,  but  only  in  the  power  of  being 
opened.  The  natural  mind  also  derives  its  form 
partly  from  substances  of  the  natural  world,  but 
the  spiritual  mind  only  from  substances  of  the  spir- 
itual world,  which  are  preserved  in  their  purity  by 
tlie  Lord,  that  a  man  may  have  the  power  of  being 
made  a  man :  he  is  born  an  animal,  but  he  is  made 
a  man.  The  natural  mind,  with  all  things  apper- 
taining to  it,  turns  in  spiral  circumvolutions  from 
right  to  left,  but  the  spiritual  mind  from  left  to 
right :  thus  these  minds  turn  contrariwise  to  each 
other  ;  a  sign  that  evil  resides  in  the  natural  mind, 
and  that  from  itself  it  acts  against  the  spiritual 
mind  :  and  the  circumgyration  from  right  to  lefl 
turns  downwards,  consequently  towards  hell,  but 
the  circumgyration  from  left  to  right  tends  up- 
wards, consequently  towards  heaven.  That  this  is 
the  case  was  made  evident  to  me  from  the  fact, 
that  an  evil  spirit  cannot  circumgyrate  his  body 
from  left  to  riglit,  but  from  right  to  left ;  whereas 
a  good  spirit  feels  it  difficult  to  circumgyrate  iiis 
body  from  right  to  left,  but  easy  from  left  to  right : 
the  circumgyration  follows  the  flux  of  the  interiors 
belonging  to  the  mind.  —  D.  L.  W.  270. 

The  Proprium  of  Man,  Spirit,  and  Angel.* 

617.  When  engaged  in  writing  and  saying  that 
the  proprium  of  man,  spirit,  and  angel  was  in  it- 
self nothing  but  pure  evil,  certain  spirits  of  an  in- 
terior quality  insinuated  that  they  had  a  proprium 
which  was  not  evil,  namely,  an  inward  and  still  in- 
most mind  ;  and  that  the  inmost  gave  to  the  inward 
the  power  of  becoming  celestial  and  spiritual.  I 
had  never  heretofore  supposed  any  otherwise  than 
that  there  was  an  inmost  mind  in  man  which  does 
not  exist  in  brute  animals ;  but  they  insisted  that 
these  minds,  the  inward  and  inmost,  are  their  pro- 
prium, and  because  they  are  receptive  of  celestial 
and  spiritual  things  from  the  Lord,  and  give  its 
faculty  to  the  proper  mind  of  man,  that  thus  they 
had  not  evil,  but  good.  But  it  was  answered  them 
tliat  these  inward  and  innermost  minds  were  not 
theirs,  but  the  Lord's ;  and  that  theirs  was  a  natu- 
ral mind,  which  was  altogether  perverted ;  and 
that  if  a  spirit  or  angel  were  deprived  of  his  pro- 
prium, which  pertains  to  his  natural  mind,  the  in- 
terior (or  higher),  as  well  as  the  lower,  he  would 
be  utterly  deprived  of  life,  which  was  also  shown 
to  the  spirit  by  a  slight  experience,  and  he  con- 
fessed that  if  the  experiment  should  proceed  farther 
he  would  become  nothing.  But  that  the  propriate 
and  natural  mind  may  be  obsequious  to  the  truly 
spiritual  and  celestial  mind,  the  matter  is  so  or- 
dered that  it  shall  not  be  effaced  and  nullified,  and 
thus  made,  as  it  were,  obsequious,  for  in  that  case 
one  would  feel  nothing  of  himself  or  of  his  own, 
but  his  propria  are  disposed  into  a  form  that  may 
be  compared    to  a  rainbow,  in  which  the  colors 

Proprium  —  what  is  propel  toman  liimsclf,  or  his  ^  It'-hfud, 
as  distinguished  tVoin  the  goodness  aud  trutli  from  the  Lord  in 
him. 


WRITINGS    OF    E.MANUEL    SWEDENBORG. 


155 


derive  their  ori^jin  from  bl;ick  and  wliito,  answerinj^ 
to  the  propria  of  man,  to  wit,  his  evils;  these  are 
disposed  by  the  Lord  that  the  man  may  live,  as  it 
were,  from  his  own  life ;  and  the  less  of  remains 
there  are,  the  less  has  he  of  life  from  his  proprium. 
Therefore,  for  one  to  claim  to  himself  an  interior 
and  inmost  mind,  by  which  the  Lord  gives  power 
to  the  natural  mind  to  become  what  it  is,  is  to 
claim  for  himself  what  is  not  his  proprium ;  for 
neither  man,  spirit,  nor  angel  knows  any  thing  of 
these  minds. 

G18.  Besides,  unless  those  minds  should  be  in  a 
state  of  perfection,  man  could  never  be  reformed. 
The  more  interior  mind  is  mere  potency  when  man 
is  born,  and  is  opened  by  tlie  inner  that  it  may 
give  to  man  the  faculty  of  understanding  and  per- 
ceiving what  is  true  and  good.  So  also,  when  the 
false  and  evil  is  much  increased,  and  penetrates 
towards  the  interiors,  just  in  that  proportion  the 
more  interior  mind  is  closed,  that  is,  so  much  less 
of  remains  is  left,  which  is  every  where  shown.  — 
5.  D.  3474,  3475. 

The  Form  of  the  Love  makes  the  Form  and 
Face  of  the  $ouL 

GIO.  Love  and  will  is  the  very  soul  itself  of  a 
deed  or  work ;  and  it  forms  its  body  in  the  sincere 
and  just  things  which  the  man  does ;  the  spiritual 
body,  or  the  body  of  the  man's  spirit,  is  from  no 
other  source,  that  is,  it  is  formed  from  no  other 
than  those  things  wjiich  man  docs  from  his  love 
or  will.  —  H.  H.  475. 

()20.  When  the  spirit  of  man  first  enters  the 
world  of  spirits,  which  takes  place  shortly  after 
his  resuscitation,  -spoken  of  above,  he  has  a  similar 
face  and  a  similar  tone  of  voice  to  what  he  had  in  tlie 
world  ;  the  reason  is,  because  he  is  then  in  the  state 
of  his  exteriors,  nor  are  his  interiors  as  yet  un- 
covered :  this  state  is  the  first  state  of  men  after  their 
decease.  But  afterwards  the  face  is  changed,  and 
becomes  quite  another  one ;  it  becomes  siuiilar  to 
his  ruling  affection  or  love,  in  wliich  the  interiors 
of  his  mind  had  been  in  the  world,  and  in  which 
his  spirit  was  in  the  body.  For  the  face  of  man's 
spirit  differs  very  much  from  tlie  face  of  his  body ; 
the  face  of  the  body  is  from  tiie  parents,  but  the 
face  of  the  spirit  from  its  affection,  of  which  it  is 
the  image  ;  into  this  tlie  spirit  comes  after  the  life 
in  the  body,  when  the  exteriors  are  removed,  and 
the  interiors  are  revealed :  this  is  the  third  state 
of  man.  I  have  seen  some  recently  from  the 
world,  and  knew  them  from  their  face  and  speech, 
but  when  they  were  afterwards  seen,  I  did  not 
know  them :  those  who  were  in  good  affections 
were  seen  with  beautiful  faces,  but  those  who  were 
in  evil  affections  had  faces  deformed ;  for  the 
spirit  of  man,  viewed  in  itself,  is  nothing  but  its 
own  affection,  the  external  form  of  which  is  the 
face.  The  reason  also  why  the  faces  are  changed, 
is,  because  in  the  other  life  it  is  not  lawful  for  any 
one  to  counterfeit  affections  wiiich  are  not  properly 
his  own,  thus  neither  to  induce  on  himself  faces 
contrary  to  the  love  in  which  he  is ;  all,  whoever 
are  there,  are  reduced  into  such  a  state  that  they 
speak  as  they  think,  and  show  by  the  looks  and 
gestures  what  tliey  will.  Hence  now  it  is,  that 
the  faces  of  all  are  tlie  forms  and  efiigies  of  their 
affections  ;  and  hence  it  is,  that  all  who  liave  known 
eacii  other  in  tlie  world,  know  each  other  also  in 
the  world  of  spirits,  but  not  in  heaven  and  in  hell. 

(321  The  faces  of  hypocrites  are  changed  later 
than  the  faces  of  the  rest,  because  from  custom 
they  have  contracted  a  habit  of  composing  their 
interiors  s "  as  to  imitate  good  affections ;  where-  ' 


fore  for  a  long  time  tlioy  appear  not  nnbcantiful : 
but  because  wh;it  is  pretended  with  them  is  suc- 
cessively put  off,  and  till}  interiors  wliicli  ;ire  of  the 
mind  are  disposed  to  the  form  of  their  affections, 
they  become  at\«!rwjirds  more  deformed  than  others. 
Hypocrites  are  those  wiio'have  spoken  like  angels, 
but  interiorly  have  acknowledged  nature  alone, 
and  thus  not  the  Divine,  and  lience  have  denied 
the  things  which  are  of  the  church  and  heaven. 

()2y.  It  is  to  be  known,  that  the  huiiinn  form  of 
every  man  after  death  is  the  jiiore  beautil"ul  as  he 
had  more  interiorly  loved  divine  truths,  and  lived 
according  to  tiiem  ;  for  tin;  interiors  of  every  one 
are  both  opened  and  formed  according  to  their  love 
and  life ;  wherefore  the  more  interior  the  affection 
is,  the  more  conformable  it  is  to  lieaven,  and  thence 
the  more  beautiful  is  the  face.  Hence  it  is,  that 
the  angels  who  are  in  the  inmost  heaven  are  the 
most  beautiful,  because  they  are  forms  of  celestial 
love.  But  those  who  have  loved  divine  truths 
exteriorly,  and  thus  have  lived  exteriorly,  ac- 
cording to  them,  are  less  beautiful ;  for  the  ex- 
teriors only  shine  forth  from  their  face,  and  no 
interior  celestial  love  shines  through  them,  con- 
sequently not  the  form  of  heaven  such  as  it  is  ir\ 
itself.  There  appears  sometiiing  respectively  ob- 
scure in  their  faces,  which  is  not  vivified  by  the 
translucence  of  interior  life.  L  a  word,  all  per- 
fection increases  towards  interioi*  and  decreases 
towards  exteriors,  and  as  perfection  increases  and 
decreases,  so  likewise  does  beauty  I  have  seen 
angelic  faces  of  the  third  heaven,  wliicii  were 
sucli,  that  no  painter  with  all  his  art  could  ever 
give  any  thing  of  such  light  to  colors,  so  as  to 
equal  a  thousandth  part  of  the  light  and  life  which 
appeared  in  their  faces  ;  but  the  faces  of  the  angels 
of  the  ultimate  heaven  may  in  some  measure  be 
equalled.  — i/.  H.  457-459. 

Three  Degrees  of  the  Mind. 

G23.  These  three  degrees  are  named  natural, 
spiritual,  and  celestial.  When  a  man  is  born,  he 
first  comes  into  the  natural  degree,  and  this  in- 
creases in  him  by  continuity,  according  to  his 
knowledge,  and  the  understanding  he  ac(|uircs  by 
it,  to  the  highest  point  of  understanding  called 
rationality.  Nevertheless,  the  second,  or  spiritual 
degree,  is  not  hereby  opened.  This  degree  is 
opened  by  the  love  of  uses,  derived  from  intellect- 
ual things,  that  is,  by  the  spiritual  love  of  uses, 
which  is  love  towards  the  neighbor.  This  degree 
likewise  may  increase  by  degrees  of  continuity,  to 
its  summit,  and  it  increases  by  the  knowledges  of 
truth  and  good,  or  by  spiritual  truths.  Neverthe- 
less, the  third,  or  celestial  degree,  is  not  opened  by 
these,  but  by  the  celestial  love  of  use,  which  is 
love  towards  the  Lord  ;  and  love  towards  the  Lord 
is  nothing  else,  than  committing  to  life  the  com- 
mandments of  the  Word  ;  of  which  the  sum  is,  to 
flee  from  tvils  because  they  are  infernal  and  dia- 
bolical, and  to  do  iroods,  because  they  are  heavenly 
and  divine.  Tiiese  three  degrees  are  tlius  suc- 
cessively opened  in  a  man. 

(524.  So  long  as  a  man  is  living  in  the  world,  he 
knows  nothing  of  the  opening  of  these  degrees  in 
him,  because  he  is  then  in  the  natural  or  ultimate 
degree,  and  thinks,  wills,  speaks,  and  acts  from  it ; 
and  the  spiritual  degree,  which  is  interior,  does 
not  communicate  with  tlie  natural  degree  by  con 
tinuity,  but  by  correspondences,  and  communica- 
tion by  correspondence  is  tict  felt.  Nevertheless, 
when  he  puts  oft'  the  natural  degree,  whicJi  is  the 
case  when  he  dies,  he  comes  into  the  degree  which 
was  opened  in  hhn  in  the  world  ;  if  the  spiritual 


156 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


dojrree  was  opened,  into  the  spiritual  deg^ree,  and 
if  the  celestial  deo-rce  was  opened,  into  the  celes- 
tial dejrree ;  if  he  conies  into  the  spiritual  degree, 
after  death,  lie  no  longer  thinks,  wills,  speaks,  and 
acts  naturally,  but  spiritually  ;  and  if  he  comes 
into  the  celestial  degree,  he  tliinks,  wills,  speaks, 
and  acts  according  to  that  degree.  And  as  tlie 
communication  of  tlie  three  degrees  with  each 
other,  is  effected  only  by  correspondences,  there- 
fore the  differences  of  love,  wisdom,  and  use,  are 
such,  that  they  have  nothing  in  common  by  any 
thing  of  continuity.  Hence  it  is  evident,  that 
there  are  in  a  man  three  degrees  of  altitude,  and 
that  they  may  be  opened  successively. 

625.  Since  there  are  three  degrees  of  love  and 
wisdom,  and  thence  of  use,  in  a  man,  it  follows, 
that  there  are  likewise  in  him  three  degrees  of 
will  and  understanding,  and  thence  of  conclusions, 
and  thus  of  determination  to  use  ;  for  the  will  is 
the  receptacle  of  love,  and  the  understanding  is 
the  receptacle  of  wisdom,  and  conclusions  are  the 
use  derived  from  them  ;  whence  it  is  evident,  that 
in  every  man  there  are  a  natural,  a  spiritual,  and  a 
celestial  will  and  understanding,  in  potency  from 
its  birth,  and  in  act,  when  they  are  opened.  In  a 
svord,  the  human  mind,  which  consists  of  will  and 
understanding,  by  creation,  and  thence  by  birth,  is 
of  three  degrees,  so  that  a  man  has  a  natural  mind, 
a  spiritual  mind,  and  a  celestial  mind,  and  may 
thereby  bo  elevated  to  angelic  wisdom,  and  possess 
it,  while  he  lives  in  the  world  ;  but  still  he  does  not 
come  into  it  till  after  death,  wlien,  if  he  becomes 
an  angel,  he  speaks  things  ineffable  and  incompre- 
hensible to  the  natural  man.  I  knew  a  man  of 
moderate  learning  in  the  world,  and  after  death  I 
saw  him  and  conversed  with  him  in  heaven,  and  I 
clearly  perceived,  that  he  spoke  as  an  angel,  and 
that  what  he  said  was  imperceptible  to  the  natural 
man;  and  this  because,  in  tlie  world,  he  had  a])- 
plied  the  commandments  of  the  Word  to  life,  and 
liad  worshipped  the  Lord,  and  therefore  was  ele- 
vated by  tiie  Lord  to  the  third  degree  of  love  and 
wisdom.  It  is  of  importance,  that  this  elevation 
of  the  human  mind  sliould  be  known,  for  thereon 
depends  the  understanding  of  what  follows. — 
D.  L.  W.  287-23'J. 

626.  The  knowledge  of  these  degrees  is  of  the 
greatest  utility  at  this  day ;  for  many,  in  conse- 
quence of  not  knowing  them,  stand  still  and  stick 
in  the  lowest  degree,  in  whicJi  are  the  senses  of 
their  body,  and  on  account  of  their  ignorance, 
which  is  intellectual  darkness,  are  incapable  of 
being  elevated  into  spiritual  light,  which  is  above 
them.  Hence  naturalism  invades  them,  as  it  were 
spontaneously,  as  soon  as  they  enter  on  any  inves- 
tigation and  scrutiny  concerning  the  human  soul 
and  mind,  and  its  rationality,  and  more  so  if  they 
inquire  concerning  heaven  and  the  life  after  death  ; 
whence  they  become  like  persons  standing  in  the 
market-places  with  telescopes  in  tlieir  hands,  look- 
ing at  tlie  sky  and  uttering  vain  predictions  ;  and 
also  like  those  who  prate  and  reason  concerning 
every  object  they  see,  and  every  thing  tliey  hear, 
without  there  being  in  it  any  thing  rational  from 
the  understanding;  but  such  persons  are  like  butch- 
ers, who  believe  themselves  to  be  skilled  in  anato- 
my, because  they  have  examined  the  viscera  of 
oxen  and  sheep  outwardly,  but  not  inwardly.  But 
it  is  a  truth,  that  to  think  from  the  influx  of  natu- 
ral light  [lumen),  not  enlightened  by  the  influx  of 
spiritual  iigiit,  is  nothing  else  but  dreaming,  and  to 
speak  from  such  thought  is  to  utter  idle  soothsay- 
ings,  — /.  5:.  B.  16 


The  Things  of  the   3iind  are  included  iii 
Works  and  Acts. 

627.  It  is  well  known,  that  nothing  is  done  in  thii 
body,  or  by  it,  but  from  the  will  by  the  thought; 
and  as  both  these  act,  therefore  all  and  every  thing 
of  the  will  and  thought  must  necessarily  exist  in 
action;  for  they  cannot  be  separated:  hence  it  is 
that  from  actions,  or  works,  judgment  is  formed  of 
the  thought  of  a  man's  will,  or  of  his  intention.  It 
has  been  made  manifest  to  me,  that  the  angels, 
from  a  man's  action  or  work  alone,  perceive  and 
see  every  thing  of  the  will  and  thought  of  the  doer ; 
the  angels  of  the  third  heaven  perceive  and  see 
from  his  will  the  end  for  which  he  acts,  and  the 
angels  of  the  second  heaven,  the  cause  by  which 
the  end  operates.  Hence  it  is,  that  in  the  Word, 
works  and  actions  are  so  often  enjoined,  and  that  it 
is  said,  that  a  man  is  known  by  them.  —  D.  L.  W. 
215. 

628.  Since  the  whole,  or  the  body,  has  deter- 
mined its  powers  principally  to  the  arms  and  the 
hands,  which  are  ultimates,  therefore  arms  and 
hands,  in  the  Word,  signify  power,  and  the  right 
hand,  superior  power.  Since  the  evolution  and 
exertion  of  degrees  into  power  is  such,  therefore 
the  angels  who  are  with  a  man,  and  who  are  in  the 
correspondence  of  all  things  belonging  to  him, 
know  from  action  alone,  which  is  efTected  by  the 
hands,  the  state  of  the  man  as  to  his  understanding 
and  will ;  likewise  as  to  charity  and  faith,  and  con- 
sequently as  to  the  internal  life  of  his  mind,  and  as 
to  the  external  life,  which  is  thence  in  the  body.  I 
have  often  wondered  that  the  angels  have  such 
knowledge,  from  the  mere  action  of  the  body  by 
the  hands  ;  but  nevertheless,  it  has  occasionally 
been  made  manifest  by  lively  experience,  and  it 
has  been  told  me,  that  this  is  the  reason  why 
inauguration  into  the  ministry  is  performed  by  the 
imposition  of  hands,  and  why  touching  with  the 
hand  signifies  communicating,  besides  other  things 
of  a  similar  nature.  —  D.  L.  W.  220. 

629.  The  angels  say,  that  a  man's  quality  is 
perceived  from  every  work,  and  that  each  is  a  dif- 
ferent likeness  of  his  love,  according  to  the  deter- 
mination of  his  love  to  the  affections  and  thoughts. 
In  a  word,  to  the  angels,  every  act  or  work  of  a 
spiritual  man  is  like  a  delicious,  useful,  and  beauti- 
ful fruit,  which,  when  opened  and  eaten,  gives 
flavor,  use,  and  delight. 

630.  It  is  the  same  with  the  speech  of  men :  the 
angels  know  a  man's  love,  from  the  sound  of  his 
voice,  his  wisdom,  from  the  articulation  of  the 
sound,  and  his  knowledge,  from  the  sense  of  the 
words ;  and  they  say,  that  these  three  are  in  every 
expression,  because  an  expression  is  a  kind  of 
conclusion,  involving  sound,  articulation,  and 
sense.  The  angels  of  the  third  heaven  told  me, 
that  they  perceive  the  general  state  of  a  man's 
mind,  and  also  some  particular  states,  from  every 
word  he  speaks  in  series.  —  D.  L.  W.  279,  280. 

Every  Man  has  two  Minds. 

631.  Every  man  has  an  inferior  or  exterior  mind, 
and  a  mind  superior  or  interior ;  the  inferior  or 
exterior  mind  is  the  natural  mind,  wliicii  is  called 
the  natural  man,  but  the  superior  or  interior  mind 
is  the  spiritual  mind,  and  is  called  th3  spiritual 
man.  The  reason  why  the  mind  is  called  the  man, 
is  because  man  is  man  from  his  mind.  These  two 
minds,  the  superior  and  inferior,  are  altogether  dis- 
tinct ;  by  the  inferior  mind,  man  is  in  the  natural 
world,  together  with  men  there,  but  by  the  supe- 
rior mind  he  is  in  the  spiritual  world  with  the 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


157 


angels  there ;  these  two  minds  are  so  distinct,  that 
man,  so  long  as  he  lives  in  tlie  world,  does  not 
know  wliat  is  performing  with  himself  in  his  snpe- 
rior  mind,  and  when  he  becomes  a  spirit,  which  is 
immediately  after  death,  he  does  not  know  what  is 
performing  in  his  inferior  mind ;  hence  it  is  said 
that  God  disting-iiislied  between  the  light  and  the 
darkness,  and  called  tlie  light  day,  and  tlie  dark- 
ness niglit.  —  .'7.  E.  527. 

Natural  and  Rational  3Iind. 

632.  It  may  be  expedient  briefly  to  say  what  the 
rational  is  ;  the  intollectnal  of  the  internal  man  is 
.called  rational,  but  the  intellectual  of  the  external 
man  is  called  natural ;  thus  the  rational  is  internal, 
and  the  natural  exfernal ;  and  they  are  most  dis- 
tinct one  from  the  other.  But  no  man  is  truly 
rational  except  he  who  is  called  a  celestial  man, 
and  wiio  has  a  perception  of  good,  and  from  good 
a  perception  of  truth ;  whereas  he  wlio  has  not 
that  perception,  but  only  knowledge  tliat  a  thing  is 
true  because  he  is  so  instructed,  and  thence  has 
conscience,  is  not  a  truly  rational  man,  but  is  an 
interior  natural  man;  sucli  are  they  who  arc  of  the 
Lord's  spiritual  churcli.  They  differ  from  each 
other,  as  the  light  of  tlie  moon  differs  from  the 
light  of  the  sun ;  wherefore  also  the  Lord  appears 
to  the  spiritual  as  a  moon,  but  to  the  celestial  as  a 
sun.  Some  in  the  world  suppose,  that  he  is  a 
rational  man,  who  can  reason  ingeniously  on  many 
subjects,  and  so  join  together  his  reasonings  that 
what  he  concludes  may  appear  as  true ;  but  this 
faculty  falls  to  the  lot  even  of  the  very  worst,  Avho 
can  reason  cunningly,  and  make  evils  appear  as 
goods,  and  falses  as  truths,  and  also  vice  versa ;  but 
that  this  is  a  depraved  fantasy,  but  not  the  rational, 
he  who  reflects  may  see.  The  rational  consists  in 
inwardly  seeing  and  perceiving  that  good  is  good, 
and  thence  tliat  truth  is  truth,  for  the  sight  and 
perception  thereof  is  from  heaven.  That  they  who 
are  of  the  Lord's  spiritual  church  are  interiorly 
natural,  is  because  they  only  acknowledge  that  for 
truth,  which  they  have  imbibed  from  parents  and 
masters,  and  afterwards  have  themselves  confirmed 
with  themselves,  and  do  not  see  inwardly  and  per- 
ceive whether  truth  be  from  any  other  source  than 
from  this,  that  they  have  confirmed  it  with  them- 
selves; it  is  otherwise  with  the  celestial ;  hence  it 
is  that  the  latter  are  rational,  but  the  former  inte- 
riorly natural.  — .1  C.  C240. 

Cogitations  of  the  Mind  attended  with  Varia- 
tions of  Form. 

6.33.  Tlierc  was  a  philosopher,  who  ranked 
among  the  more  celebrated  and  sane,  and  died 
some  years  ago,  with  whom  I  discoursed  concern- 
ing the  degrees  of  life  in  man,  saying,  that  man 
consists  of  mere  forms  for  receiving  life,  and  that 
one  form  is  more  interior  than  another,  but  that 
one  exists  aud  subsists  from  another,  also  that 
when  an  inferior  or  exterior  form  is  dissolved,  the 
superior  or  interior  form  still  lives.  It  was  further 
said,  that  all  operations  of  the  mind  are  variations 
of  the  form,  which  variations  in  the  purer  sub- 
stances are  in  such  perfection  as  cannot  be  de- 
scribed ;  and  that  the  ideas  of  thought  are  nothing 
else ;  and  that  tlicse  variations  exist  according  to 
changes  of  the  state  of  the  afi'ections.  How  the 
most  perfect  variations  are  given  in  the  purer 
forms,  may  be  concluded  from  the  lungs,  which 
fold  tlicmselves  v;iriously,  and  vary  their  forms, 
according  to  every  expression  of  speech,  and  to 
every  note  of  a  tune,  and  to  every  motion  of  the 
body,  and  also  to  each  state  of  thought  and  affec- 


tion ;  what  then  must  be  the  case  with  interior 
things,  which,  in  comparison  with  so  large  an  or- 
gan, are  in  the  most  perfect  state  ?  The  philoso- 
pher confirmed  what  was  said,  and  declared,  that 
such  things  had  been  known  to  him  when  he  lived 
in  the  world  ;  and  that  the  world  should  apply 
philosophical  tilings  to  such  uses,  and  should  not 
be  intent  on  bare  forms  of  expression,  and  on  dis- 
putes about  them,  and  thus  labor  in  the  dust.  — 
Jl.  a  (j32(). 

034.  It  is  believed  by  many,  tliat  the  perceptions 
and  thoughts  of  the  mind,  forasmuch  as  they  are 
spiritual,  flow  in  naked,  and  not  by  means  of  or- 
ganized forms  ;  but  let  them  dnsam  thus  wiio  have 
not  seen  the  interiors  of  the  head,  where  percep- 
tions and  thoughts  begin  in  their  principles,  and 
are  ignorant  tiiat  it  contains  the  brains,  interwoven 
and  composed  of  the  cineritious  and  medullary 
substances,  together  with  glands,  cavities,  septa, 
and  the  meninges  and  maters,  which  surround 
them  all ;  and  who  do  not  know  tliat  a  man  tliinks 
and  wills  soundly  or  insanely  according  to  the  per- 
fect or  perverted  state  of  all  tliose  things,  ccmse- 
quently  that  he  is  rational  and  moral  according  to 
the  organic  formation  of  his  mind.  For  nothing 
could  be  predicated  of  the  rational  sight  of  man, 
which  is  the  understanding,  without  forms  organ- 
ized for  the  reception  of  spiritual  light,  as  notliing 
could  be  predicated  of  the  natural  sight  without 
the  eyes  ;  and  so  in  other  instances.  —  I.  S.  B.  12. 

G35.  They  who  believe  in  instantaneous  salva- 
tion and  immediate  mercy,  do  not  know  tiiat  the 
aftections,  which  are  of  the  will,  are  mere  changes 
of  the  state  of  the  purely  organic  sut^tances  of 
the  mind ;  and  that  the  thoughts,  which  \re  of  the 
understanding,  are  mere  changes  and  NUriations 
of  their  form  ;  and  that  the  memory  Ls  the  perma- 
nent state  of  those  changes  and  variations.  Who 
does  not  acknowledge,  when  it  is  said,  that  affec- 
tions and  thoughts  are  not  given  except  in  sub- 
stances and  their  forms,  which  are  subject-  ;  and 
because  they  are  given  in  the  brains,  which  is  full 
of  substances  and  forms,  they  are  called  purely 
organic  forms :  any  one,  who  thinks  rationally, 
cannot  but  laugh  at  tlie  fantasies  of  some,  that  af- 
fections and  tlioughts  are  not  in  substantiate  sub- 
jects, but  that  tliey  are  exhalations  modified  by 
heat  and  light,  like  apparent  images  in  i\\:  air  and 
ether;  when  yet  tliought  can  no  more  !)e  given 
separate  from  a  substantial  form,  than  sight  sepa- 
rate from  its  form,  which  is  the  eye,  hearing  from 
its,  which  is  the  ear,  and  taste  from  its,  which  is 
the  tongue :  look  at  the  brain,  and  you  will  see 
innumerable  substances,  and  likewise  fibres,  and 
that  nothing  not  organized  is  there  :  what  need  is 
there  of  other  confirmation  than  this  ocular  one  ? 
But  it  is  asked,  What  there  is  affection,  and  what 
there  is  thought?  tliis  may  be  concluded  from  all 
and  each  of  the  tilings  which  are  in  the  body  : 
there  are  there  many  viscera,  each  fixed  in  its 
place,  and  they  operate  their  functions  by  changes 
and  variations  of  state  and  form  :  that  they  are  in 
their  operations,  is  known  ;  the  stomach  in  its,  the 
intestines  in  theirs,  the  kidneys  in  theirs,  the  liver, 
pancreas,  and  spleen  in  theirs,  and  the  heart  and 
hings  in  theirs ;  and  all  these  workings  are  moved 
only  from  within,  and  to  be  moved  from  within  is 
by  changes  and  variations  of  state  and  form. 
Hence  it  may  be  evident,  that  the  operations  of 
the  purely  organic  substances  of  the  mind  aro 
notliing  else  ;  with  the  difference,  that  the  opera- 
tions of  the  organic  substances  of  the  body  are 
natural,  but  those  of  the  mind  spiritual ;  and  that 
the  latter  and  the  former  make  one  by  correspond- 


158 


COMrENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


ences.  It  cannot  bo  shown  to  the  eye,  what  are 
the  chantjcs  and  variations  of  state  and  form  of  the 
organic  substances  of  the  mind,  which  are  affec- 
tions and  thoagfhts  ;  but  still  they  can  be  seen  as 
in  a  mirror  from  the  changes  and  variations  of  state 
of  the  lungs  in  speech  and  singing ;  there  is  also  a 
correspondence,  for  the  sound  of  speech  and  of 
singing,  and  also  the  articulations  of  sound,  which 
are  the  words  of  speech  and  the  modulations  of 
singing,  are  made  by  the  lungs  ;  and  sound  corre- 
sponds to  aftection,  and  speech  to  thought:  they 
are  also  produced  from  these,  and  this  is  done  by 
changes  and  variations  of  the  state  and  form  of  the 
organic  substances  in  the  lungs ;  and  from  the 
lungs,  through  the  trachea  or  rough  passage,  in 
the  larynx  and  glottis ;  and  afterwards  in  the 
tongue  ;  and  at  lengtii  in  the  lips  of  the  mouth : 
the  first  changes  and  variations  of  the  state  and 
form  of  sound  are  made  in  the  lungs ;  the  second 
in  the  trachea  and  larynx ;  the  third  in  the  glottis 
through  the  various  openings  of  its  orifice ;  the 
fourth  in  the  tongue  by  its  various  applications  to 
the  palate  and  teeth ;  the  fifth  in  the  lips  of  the  mouth 
by  various  forms :  from  these  things  it  may  be  evi- 
dent that  mere  changes  and  variations  of  the  state 
of  the  organic  forms,  continued  successively,  pro- 
duce sounds  and  the  articulations  of  them,  which 
are  speech  and  singing.  Now  because  sound  and 
speech  are  produced  from  no  other  source  but 
from  the  affections  and  thoughts  of  the  mind,  for 
from  these  they  exist,  and  never  without  them,  it 
is  manifest  that  the  affections  of  the  will  are 
changes  and  variations  of  the  state  of  the  purely 
organic  substances  of  the  mind,  and  that  the 
thoughts  of  the  understanding  are  changes  and 
variations  of  the  form  of  those  substances,  in  like 
manner  as  in  the  things  of  the  lungs.  Since  af- 
fections and  thoughts  are  mere  changes  of  the 
state  of  the  forms  of  the  mind,  it  follows  that  the 
memory  is  nothing  else  but  their  permanent  state  ; 
for  all  changes  and  variations  of  state  in  organic 
substances  are  such,  that,  being  once  accustomed, 
they  are  permanent ;  thus  the  lungs  are  accus- 
tomed to  produce  various  sounds  in  the  trachea, 
and  to  vary  them  in  the  glottis,  to  articulate  them 
with  the  tongue,  and  to  modify  them  in  the  mouth  ; 
and  when  these  organic  things  are  once  accus- 
tomed, thc'v  are  in  them,  and  can  be  reproduced. 
—  D.P.'i7.\ 

Influx  of  the  Soul  into  the  Body. 

63G.  There  are  three  opinions  and  traditions, 
which  are  hypotheses,  concerning  the  intercourse 
between  the  soul  and  the  body,  or  concerning  the 
operation  of  one  upon  the  other,  and  of  one  with 
the  other ;  the  first  is  that  of  physical  influx,  the 
second  is  that  of  spiritual  influx,  and  the  third  is 
that  of  pr^estabiished  harmony.  The  first  hypoth- 
esis, which  is  that  of  physical  influx,  origi- 
nates from  the  appearances  of  the  senses,  and  the 
fallacies  thence  derived,  because  it  appears  as  if 
the  objects  of  sight,  which  atfect  the  eyes,  flowed 
in  into  the  thought,  and  produced  it ;  in  like  man- 
ner speech,  which  aflects  the  ears,  appears  to  flow 
in  into  the  mind  and  produce  ideas  there ;  and  the 
case  appears  to  be  similar  with  respect  to  the 
smell,  taste,  and  touch.  Forasmuch  as  the  organs 
of  these  senses  first  receive  the  impressions  that 
flow  from  the  world,  and  the  mind  appears  to  think, 
and  also  to  will,  according  to  the  affections  of  those 
organs,  therefore  the  ancient  philosophers  and 
schoohncn  supposed  influx  to  be  derived  from  them 
into  the  soul,  and  thus  adopted  the  hypothesis  of 
physical  or  natural  influx.     The  second  hypothesis, 


which  is  that  of  spiritual  influx,  called  by  somo 
occasional  influx,  originates  from  order  and  its 
laws ;  for  the  soul  is  a  spiritual  substance,  and  is 
consequently  purer,  prior,  and  interior,  but  the 
body  is  material,  and  is  consequently  grosser,  pos- 
terior, and  exterior ;  and  it  is  according  to  order  for 
the  purer  to  flow  in  into  the  grosser,  the  prior  into 
the  posterior,  and  the  interior  into  the  exterior,  thus 
the  spiritual  into  the  material,  and  not  vice  versa  ; 
consequently  it  is  according  to  order  for  the  think- 
ing mind  to  flow  in  into  the  sight  according  to  the 
state  induced  on  the  eyes  from  objects  presented, 
which  state  that  mind  also  disposes  at  its  pleasure  ; 
and  likewise  for  the  perceptive  mind  to  flow  in  into 
the  hearing  according  to  the  state  mduced  on  the 
ears  by  speech.  The  third  hypothesis,  which  is 
that  of  pREiisTABLisHED  HARMONY,  Originates 
from  the  appearances  and  fallacies  of  reason,  since 
the  mind,  in  every  operation,  acts  in  unity  and 
simultaneously  with  the  body ;  but  nevertheless 
every  operation  is  first  successive  and  afterwards 
simultaneous,  and  successive  operation  is  influx, 
and  simultaneous  operation  is  harmony;  as  when 
the  mind  thinks  and  afterwards  speaks,  or  when  it 
wills  and  afterwards  acts :  wherefore  it  is  a  fallacy 
of  reason  to  establish  that  which  is  simultaneous 
and  exclude  that  which  is  successive.  Besides 
these  three  opinions  concerning  the  intercourse 
between  the  soul  and  the  body,  a  fourth  cannot  be 
given,  for  either  the  soul  must  operate  on  the  body 
or  the  body  on  the  soul,  or  both  continually 
together.  —  /.  S.  B.  1. 

637.  It  is  according  to  every  appearance,  that 
the  external  senses,  as  the  sight  and  hearing,  flow 
in  into  the  thought,  and  excite  ideas  there ;  for  it 
appears  that  objects,  and  also  speech,  move  the 
senses,  first  the  external,  and  then  the  internal ; 
but  this  appearance,  however  strong  it  may  be,  is 
nevertheless  a  fallacy  ;  for  what  is  external,  which 
is  gross  and  material,  cannot  flow  in  and  move 
what  is  internal,  which  is  pure  and  spiritual ;  this 
is  contrary  to  nature.  It  is  the  internal  sense,  or 
the  sense  of  the  spirit  itself,  which  is  sensible  by 
the  external  sense,  and  disposes  the  external  sen- 
sory to  receive  objects  according  to  its  own  good 
pleasure  ;  wherefore  also  the  sensories,  as  the  sen- 
sory of  sight  or  the  eye,  accommodate  themselves 
instantly  to  all  objects  according  to  their  quality  ; 
which  [faculty]  would  not  exist  in  the  sensories, 
unless  there  was  an  influx  from  an  interior;  for  all 
the  fibres  and  little  appendages,  which  are  very 
numerous  about  every  sensory  or  organ  of  sense, 
are  in  an  instant  determined  suitably  to  the  quality 
of  the  object ;  yea,  a  conformable  state  is  infused 
in  a  moment  into  the  very  organ  itself.  Spirits 
have  often  discoursed  together  concerning  this  ap- 
pearance, and  it  was  as  often  replied  by  the  angels, 
that  influx  is  in  no  case  made  from  externals  into 
internals ;  but  from  internals  into  externals ;  and 
that  this  is  according  to  order,  contrary  to  whicii 
there  can  be  no  influx.  I  have  twice  or  tlirice  seen 
spirits  separated  from  an  angelic  society,  because 
from  appearance  they  believed  that  influx  is  given 
from  externals  into  internals  ;  thus  that  influx  is 
physical  and  not  spiritual ;  the  cause  of  the  separa- 
tion was,  because  thereby  it  might  have  been  con- 
cluded, that  the  hells,  which  iire  in  externals,  could 
flow  in  into  the  heavens,  which  are  in  internals  ;  and 
it  might  also  have  been  concluded,  that  the  influx 
of  life  was  not  from  the  Lord,  when  yet  from  Him 
the  all  of  life  flows  in,  "because  He  is  in  the  in- 
most, and  respectively  to  Him  all  things  are  exter- 
nal. — .'].  a  <)32'2. 

638.  He  who  does   not  rightly  distinguish  be- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


15t 


tween  these  two  receptacles  of  life,  which  are  the 
will  and  the  understanding,  and  does  not  form  to 
himself  a  clear  notion  concerning  them,  will  in 
vain  endeavor  to  get  a  knowledge  of  spiritual  in- 
flux: for  there  is  influx  into  the  will,  and  there  is 
influx  into  the  understanding;  there  is  an  influx 
of  tlie  good  of  love  into  the  will  of  man,  and 
thf'ie  is  an  influx  of  tiio  truth  of  wisdom  into  his 
undcrstindiiig,  eacli  proceeding  from  .ieiiovah  (iod 
immediately  tlirough  the  sun  in  the  midst  of  which 
he  is,  and  mediately  througii  tiie  angelic  heaven. 
These  two  receptacles,  the  will  and  the  under- 
st^mding,  are  as  distnict  as  heat  and  liglit  arc  ;  tor 
the  will  receives  the  heat  of  heaven,  which  in  its 
essence  is  love,  and  th  )  understanding  receives^tlie 
light  of  lieaven,  which  in  its  essence  is  \\  isdom,  as 
was  said  above.  There  is  given  an  influx  from 
tile  human  mind  into  the  speech,  and  there  is  given 
an  influx  into  tlie  actions ;  the  influx  into  the 
speech  takes  place  from  the  will  through  tlio  un- 
derstanding, and  the  influx  into  the  actions  takes 
place  from  the  understanduig  tlirough  the  will. 
They  wiio  only  h;ivo  knowledge  of  influx  into  the 
understanding,  and  not  at  the  same  time  into  the 
will,  and  wlio  reason  and  conclude  therefrom,  are 
like  one-eyed  persons,  who  only  see  the  objects  on 
one  side  and  not  those  ou  the  other.  —  /.  S.  B.  7. 

G3i>.  Life  from  God  flows  in  into  man  through 
the  soul,  and  through  this  into  the  mind,  that 
is,  into  its  aflections  and  thoughts,  and  from 
these  into  the  senses,  speech,  and  actions  of  the 
body  ;  for  the  mind  is  subordinate  to  the  soul,  and 
the  body  is  subordinate  to  the  mind.  And  the 
mind  has  two  lives,  one  of  the  will  and  another  of 
tlie  understanding.  The  life  of  its  will  is  the 
good  of  love,  the  derivations  of  which  are  called 
affections,  and  the  life  of  its  understanding  is  the 
truth  of  wisdom,  the  derivations  of  which  are 
cilK'd  thoughts.  By  these  and  those  the  mind 
lives.  But  the  life  of  the  body  are  the  senses, 
speech,  and  actions ;  that  these  are  from  the  soul 
through  the  mind,  follows  from  the  order  in  which 
they  are,  and  from  which  they  manifest  themselves 
to  a  wise  man  without  scrutiny.  The  human  soul, 
forasmuch  as  it  is  a  superior  spiritual  substance, 
receives  influx  immediately  from  God ;  but  the 
human  mind,  forasmuch  as  it  is  an  inferior  spiritual 
substance,  receives  influx  from  God  mediately 
througii  the  spiritual  world ;  and  the  body,  foras- 
niucii  as  it  originates  from  the  substances  of  na- 
ture, which  are  called  material,  receives  influx 
from  God  mediately  through  the  natural  world.  — 
/.  .S'.  B.  S. 

G40.  /The  soul  flows  in  into  the  human  mind,  and 
through  this  into  the  body,  and  carries  life  with  it, 
which  it  continually  receives  from  the  Lord,  and 
tlius  tiansfers  it  mediately  into  the  body,  where  by 
the  closest  union  it  makes  the  body  appear  to  live  ; 
whence,  and  from  a  thousand  testimonies  of  ex- 
perience, it  is  evident,  that  the  spiritual  united  to 
the  material,  as  a  living  power  with  a  dead  power, 
causes  man  to  speak  rationally  and  to  act  morally. 
It  apjiears  as  if  the  tongue  and  lips  spoke  from  a 
certain  life  in  themselves,  and  that  the  arms  and 
liands  act  in  a  like  manner;  but  it  is  the  thought, 
'which  in  itself  is  spiritual,  which  speaks,  and  the 
will,  which  likewise  is  spiritual,  which  acts,  both 
by  means  of  their  own  organs,  which  in  themselves 
are  material,  as  being  taken  from  the  natural 
world.  That  this  is  the  case  appears  in  the  light 
of  day,  piovided  this  is  attended  to.  Remove 
thought  from  speech,  is  not  the  tongue  dumb  in  a 
moment  ?  and  remove  will  from  action,  are  not  the 
hands  in  a  moment  quiescent  ?  —  /,  S.  B.  12. 


Reception  of  Influx  according;  to  .State. 

041.  That  man  is  not  life,  but  an  organ  recipient 
of  life  from  God,  and  that  love  together  with  wis- 
dom is  life;  also,  that  God  is  love  itself  and  wis- 
dom itself,  and  thus  life  itself,  has  been  demon- 
strated above.  Hence  it  follows,  that  so  far  as 
a  man  loves  wisdom,  or  so  far  as  wisdom  in  the 
bosom  of  love  is  with  him,  so  far  he  is  an  image 
of  God,  that  is,  a  receptacle  of  life  from  God ; 
and,  on  the  contrary,  so  far  as  he  is  in  opposite 
love,  and  thence  in  insanity,  so  far  he  does  not  re- 
ceive life  from  God,  but  from  hell,  which  life  is 
called  death.  Love  itself  and  wisdom  itself  are 
not  life,  but  are  the  esse  of  life,  but  the  delights 
of  love  and  the  pleasantnesses  of  wisdom,  which  are 
affections,  constitute  life,  for  the  esse  of  life  exists 
by  these.  The  influx  of  life  from  God  carries 
with  it  those  delights  and  pleasantnesses,  like  the 
influx  of  light  and  heat,  at  the  time  of  spring,  into 
human  minds,  and  also  into  birds  and  beasts  of 
every  kind,  yea,  into  vegetables,  which  then  germi- 
nate and  become  prolific  ;  for  the  delights  of  love 
and  the  pleasantnesses  of  wisdom  expand  men's 
minds  [animi)  and  adapt  them  to  reception,  as  joy 
and  gladness  expand  the  face  and  adapt  it  to  the 
influx  of  the  hilarities  of  the  soul. 

642.  This  influx  may  further  be  illustrated  by 
the  influx  of  light  and  heat  into  vegetables,  which 
blossom  and  bear  fruit  according  to  the  structure 
of  the  fibres  which  form  them,  thus  according  to 
reception  ;  it  may  also  be  illustrated  by  the  influx 
of  the  rays  of  light  into  precious  stones,  which 
modify  them  into  colors  according  to  the  situation 
of  the  parts  composing  them,  thus  also  according 
to  reception;  and  likewise  by  optical  glasses  and 
the  drops  of  rain,  which  exhibit  rainbows  accord- 
ing to  the  incidences,  refractions,  and  thus  the  re- 
ceptions, of  light.  The  case  is  similar  with  human 
minds  in  respect  to  spiritual  light,  which  proceeds 
from  the  Lord  as  a  sun,  and  perpetually  flows  in, 
but  is  variously  received.  — /.  S.  B.  \\\. 


Memorable  Relation  conceruin§ 
between  Soul  and  Body. 


Influs 


643.  I  will  here  subjoin  this  relation.  After 
these  pages  were  written,  I  prayed  to  the  Lord 
that  I  might  be  permitted  to  converse  with  some 
disciples  of  Aristotle,  and  at  the  same  time  with 
some  disciples  of  Des  Cartes,  and  with  some  dis- 
ciples of  Leibnitz,  in  order  that  I  might  learn  the 
opinions  of  their  minds  concerning  the  intercourse 
between  the  soul  and  the  body.  After  my  prayer 
there  were  present  nine  men,  three  Aristotelians, 
three  Cartesians,  and  three  Leibnitzians  ;  and  they 
stood  round  about  me,  the  admirers  of  Aristotle 
being  on  the  left  side,  the  followers  of  Des  Cartes 
on  the  right  side,  and  the  favorers  of  Leibnitz 
behind.  At  a  distance  off",  and  at  intervals  from 
each  other,  were  seen  three  persons  crowned 
with  laurel,  and  I  knew  from  an  influent  perception 
that  they  were  those  three  great  leaders  or  teachers 
themselves.  Behind  Leibnitz  there  stood  a  person 
holding  the  border  of  his  garment,  and  I  was  told 
that  it  was  Wolfl^.  Those  nine  men,  when  they 
beheld  one  another,  at  first  saluted  and  spoke  to 
each  other  in  a  gentle  tone  of  voice.  But  pres- 
ently there  arose  from  below  a  spirit  with  a  torch 
in  his  right  hand,  which  he  shook  before  their 
faces,  whereupon  they  became  enemies,  three 
against  three,  and  looked  at  each  other  with  a  fierce 
countenance  ;  for  they  were  seized  with  the  lust 
of  altercation  and  litigation.  Then  the  Aristo- 
telians, who  were  also  schoolmen,  began  to  speak, 
saying,  Who  doss   not  see   that   objects   flow  in 


IGO 


COMPENDIUM  OF  THE  THEOLOGICAL  AND  SPIRITU.y;. 


throiigh  the  senses  into  the  soul,  as  a  man  enters 
through  the  doors  into  a  chamber,  and  that  the 
soul  thinks  according  to  such  influx  ?  When  a 
lover  sees  a  beautiful  virgin  or  his  bride,  does  not 
his  eye  sparkle  and  transmit  the  love  of  her  into 
the  soul  ?  When  a  miser  sees  bags  of  money,  do 
not  all  his  senses  burn  towards  them,  and  thence 
induce  tlus  ardor  into  the  soul,  and  excite  the 
cupidity  of  possessing  them  ?  When  a  proud  man 
hears  himself  praised  by  another,  does  he  not  prick 
up  his  ears,  and  do  not  these  transmit  those  praises 
to  the  soul  ?  Are  not  the  senses  of  tiie  body  like 
outer  courts,  through  which  alone  there  is  entrance 
to  the  soul  ?  From  these  considerations,  and  in- 
numerable others  of  a  similar  kind,  who  can  con- 
clude otherwise  than  that  influx  is  from  nature,  or 
is  physical  ?  While  they  were  speaking  thus,  the 
followers  of  Des  Cartes  held  their  fingers  on  their 
foreheads  ;  and  now  withdrawing  them  they  re- 
plied, saying,  Alas,  ye  speak  from  appearances. 
Do  ye  not  know  that  the  eye  does  not  love  a  virgin 
or  bride  from  itself,  but  from  the  soul  ?  and  like- 
wise tliat  the  senses  of  the  body  do  not  covet  tlie 
bags  of  money  from  themselves,  but  from  the  soul  ?| 
and  also  that  the  ears  do  not  devour  tlie  praises  ol 
flatterers  in  any  other  manner  ?  Is  not  perceptio 
what  causes  sensation  ?  and  perception  is  of  thd' 
soul,  and  not  of  the  organs  of  the  body.  Tell,  if 
you  can,  what  makes  the  tongue  and  lips  to  speak 
but  the  thought  ?  and  what  makes  the  hands  to 
work  but  the  will  ?  and  thought  and  will  are  of  the 
soul,  and  not  of  the  body.  Thus  what  makes  the 
eye  to  see,  and  the  ear  to  hear,  and  the  other 
organs  to  feel,  but  the  soul  ?  From  these  consid- 
erations, and  innumerable  others  of  a  similar  kind, 
every  one,  whose  wisdom  is  elevated  above  tlie 
sensuals  of  the  body,  concludes,  that  influx  does 
not  take  place  from  the  body  into  the  soul,  but 
from  the  soul  into  the  body,  which  influx  we  call 
occasional  influx,  and  also  spiritual  influx.  When 
these  had  finislied,  the  three  men  wlio  stood  behind 
the  former  triads,  who  were  the  favorers  of  Leib- 
nitz, began  to  speak,  saying,  We  have  heard  the 
arguments  on  both  sides,  and  have  compared  them, 
and  we  iiave  perceived  that  in  many  particulars  the 
latter  are  stronger  than  the  ibrmer,  and  that  in 
many  others  the  former  are  stronger  than  the  lat- 
ter; wherefore  if  it  is  permitted,  we  will  compro- 
mise the  dispute.  And  on  being  asked  how,  they 
replied.  There  is  not  any  influx  from  the  soul 
into  the  body,  nor  from  the  body  into  the  soul,  but 
tliere  is  a  unanimous  and  instantaneous  operation 
of  both  together,  to  which  a  celebrated  author  has 
assigned  an  elegant  name,  calling  it  preestablished 
harmony.  After  this  the  spirit  with  the  torch  ap- 
peared again,  but  the  torch  was  now  in  his  left 
liand,  and  he  shook  it  behind  the  back  of  their 
heads,  wjiencc  their  ideas  of  every  thing  became 
confused,  and  they  cried  out  together.  Neither  our 
soul  nor  body  knows  what  part  to  take,  wherefore 
let  us  settle  this  dispute  by  lot,  and  we  will  abide 
by  the  lot  which  comes  out  first.  And  they  took 
out  three  pieces  of  paper,  and  wrote  on  one  of 
them,  PHYSICAL  influx,  on  another,  spiritual 
INFLUX,  and  on  the  tliird,  PRj:iisTABLisHED  har- 
MONv;  and  they  put  them  all  into  the  crown  of  a 
hat.  Then  they  chose  one  of  their  number  to 
draw,  and  when  he  put  in  his  hand  he  took  hold 
of  that  on  which  was  written  spiritual  injiux ; 
which  being  seen  a,nd  read,  they  all  Gaid,  yet  some 
with  a  clear  and  open,  some  with  a  faint  and  re- 
tracted voice.  Let  us  abide  by  this  because  it 
came  out  first.  But  then  an  angel  suddenly  stood 
by,   and  said,  Do   not   believe  that  tlie  paper  in 


favor  of  spiritual  influx  came  out  by  chance,  but 
from  providence  ;  for  you  do  not  see  the  truth  of 
it,  on  account  of  the  confusion  of  your  ideas,  but 
the  truth  itself  offered  itself  to  the  hand  of  him  that 
drew  the  lots,  that  you  might  assent  to  it.  — /.  S. 
B.\9. 

PART  IV. 

THE  ETERNAL  WORLD  AND  STATE. 

Process  of  Dying,  Resurrection,  &c. 

G44.  When  the  body  is  no  longer  able  to  per- 
form its  functions  in  the  natural  world,  correspond- 
ing to  the  thoughts  and  affections  of  its  spirit, 
whfch  it  has  from  the  spiritual  world,  then  man  is 
said  to  die.  This  takes  place  when  the  respiratory 
motions  of  the  lungs  and  the  systolic  motions  of 
the  heart  cease  ;  but  still  man  does  not  die,  but  is 
only  separated  frotirTlTS^orpore^jia^-vdiiGh  was 
of  u¥e  to  hliiTin  Oie  ^Torld  ;  Tor  mantrJiiiself-4iyeg. 
'  If Ts  siiuT  that  man  himself  lives,  because  man  is 
not  man  from  the  body,  but  from  the  spirit,  since 
the  spirit  thinks  in  man,  and  thought  with  affection 
makes  man.  Hence  it  is  evident,  that  man,  when 
ho  dies,  only  passes  from  one  world  into  another, 
nee  it  is  that  death,  in  the  Word,  in  its  internal 
sense  signifies  resurrection  and  continuation  of 
life.  The  inmost  communication  of  the  spirit  is 
with  the  respiration  and  with  the  motion  of  the 
heart,  its  thought  with  the  respiration,  and  the 
affection  which  is  of  love  with  the  heart ;  where- 
fore, when  these  two  motions  cease  in  tlie  body, 
there  is  immediately  a  separation.  Those  two  mo- 
tions, namely,  the  respiratory  motion  of  the  lungs, 
and  the  systolic  motion  of  the  heart,  are  the  very 
bonds,  which  being  broken,  the  spirit  is  lefl  to  it- 
self, and  the  body,  being  tlien  without  the  life  of 
its  spirit,  grows  cold  and  putrefies.  That  the  in- 
most communication  of  the  spirit  of  man  is  with 
the  respiration  and  with  the  heart,  is  because  all 
the  vital  motions  thence  depend,  not  only  in  gen- 
eral, but  also  in  every  part.  The  spirit  of  man, 
after  the  separation,  remains  a  little  while  in  the 
body,  but  not  longer  than  till  the  total  cessation  of 
the  heart's  action,  which  takes  place  with  variety 
according  to  the  state  of  the  disease  of  which  man 
dies  ;  for  the  motion  of  the  heart  with  some  con- 
tinues a  long  while,  and  with  some  not  long :  as 
soon  as  this  motion  ceases,  the  man  is  resuscitated  ; 
but  this  is  done  by  the  Lord  alone.  By  resuscitation 
is  meant  the  drawing  forth  of  the  spirit  of  man 
from  the  body,  and  its  introduction  into  the  spir- 
itual world,  which  is  commonly  called  resurrection. 
The  reason  why  the  spirit  of  man  is  not  separated 
from  the  body  before  the  motion  of  the  heart  has 
ceased,  is,  because  the  heart  corresponds  to  aflTec- 
tion  which  is  of  love,  which  is  the  very  life  of  man ; 
for  from  love  every  one  has  vital  heat :  wherefore, 
as  long  as  this  conjunction  continues,  so  long  there 
is  correspondence,  and  thence  the  life  of  the  spirit 
in  the  body.  How  resuscitation  is  effected,  has 
not  only  been  told  me,  but  also  shown  by  living 
experience.  The  experiment  itself  was  made  with 
me,  in  order  that  I  might  fully  know  how  it  is 
done.  I  was  brought  into  a  state  of  insensibility  ' 
as  to  the  bodily  senses,  thus  almost  into  tlie  state 
of  the  dying ;  yet  the  interior  life  with  thought  re- 
maining entire,  so  that  I  perceived  and  retained  in 
memory  the  things  which  occurred,  and  which 
occur  to  those  who  are  resuscitated  from  the  dead 
I  perceived  that  the  respiration  of  the  body  was. 
almost  taken  away,  the  interior  respiration,  which 
is  of  the  spirit,  remaining,  conjoined  with  a  slight 


WRITINGS    OF    EilANUEL    SWEDENBORG. 


161 


and  tacit  respiration  of  the  body.  Then  there  was 
tirst  j^ivon  communication  as  to  the  pulse  of  the 
heart  with  tlie  celestial  kingdom,  since  that  kinir- 
doin  corresponds  to  the  heart  with  man.  Angels 
thence  were  also  seen,  some  at  a  distance,  and  two 
near  the  head,  at  which  they  were  seated.  Thonce 
all  i)ropt!r  atiection  was  taken  away,  but  still  there 
remained  thought  and  perception  :  I  was  in  this 
state  for  some  hours.  The  spirits  then  who  were 
around  me,  removed  themselves,  supposing  that  I 
was  dead ;  there  was  also  perceived  an  aromatic 
odor,  as  of  an  embalmed  corpse,  for  when  the 
celestial  angels  are  present,  then  what  is  cadaver- 
ous is  perceived  as  aromatic,  and  when  spirits  per- 
ceive this  they  cannot  approach ;  thus  also  evil 
spirits  are  kept  away  from  the  spirit  of  man  when 
he  is  first  introduced  into  eternal  life.  The  angels 
who  were  seated  at  the  head  were  silent,  only  com- 
umnicating  their  thoughts  with  mine,  and  when 
these  are  received,  the  angels  know  that  the  spirit 
of  man  is  in  such  a  state,  that  it  can  be  drawn 
forth  from  the  body.  The  communication  of  their 
tlioughtij  was  made  by  looking  into  my  face,  for 
thus  communications  of  the  thoughts  are  made  in 
heaven.  Because  thought  and  perception  re- 
mained witli  ine,  in  order  that  I  might  know  and 
remember  how  resuscitation  is  etfected,  I  perceived 
that  those  angels  first  inquired  what  my  thought 
was,  whether  it  was  like  the  thought  of  those  who 
die,  which  is  usually  about  eternal  life ;  and  that 
they  wished  to  keep  my  mind  in  that  thought.  It 
was  afterwards  said,  tiiat  the  spirit  of  man  is  held 
in  its  last  thought  when  the  body  expires,  until  it 
returns  to  the  thoughts  which  are  from  its  general 
or  ruling  atfection  in  the  world.  Especially  it  was 
given  to  perceive,  and  also  to  feel,  that  there  was  a 
drawing,  and  as  it  were  a  pulling  out  of  the  inte- 
riors of  my  mind,  tlius  of  my  spirit,  from  the  body  ; 
and  it  was  said  that  this  was  from  the  Lord,  and 
that  thence  is  resurrection.  When  the  celestial 
angels  are  with  a  resuscitated  person,  they  do  not 
leave  him,  because  they  love  every  one  ;  but  when 
the  spirit  is  such  that  he  can  no  longer  be  in  com- 
pany with  the  celestial  angels,  he  desires  to  depart 
troin  theui ;  and  when  this  is  the  case,  angels  come 
from  the  Lord's  spiritual  kingdom,  by  whom  is 
gi\fen  to  him  the  use  of  light ;  for  before  he  saw 
iiolliing,  but  only  thought.  It  was  also  shown  how 
this  is  done.  Those  angels  seemed  as  it  were  to 
roll  oti'  the  coat  of  the  left  eye  towards  the  septum 
of  tlie  nose,  that  the  eye  might  be  opened,  and  be 
enabled  to  see  ;  the  spirit  does  not  perceive  other- 
wise than  that  it  is  so  done,  but  it  is  an  appearance. 
When  the  coat  seems  to  have  been  rolled  off,  there 
appears  something  lucid,  but  obscure,  as  when  a 
man  at  first  awaking  looks  through  the  eyelashes : 
this  obscure  lucidity  seemed  to  me  of  a  heavenly 
color,  but  afterwards  it  was  said  that  this  takes 
place  with  variety.  Afterwards  something  is  felt 
to  be  rolled  off  softly  from  the  face,  and  when  this 
is  done,  spiritual  thought  is  induced  :  that  rolling 
otr  from  tlie  face  is  also  an  appearance,  for  by  it  is 
represented  that  he  comes  from  natural  thought 
into  spiritual  thought.  The  angels  are  extremely 
cautious,  lest  any  idea  should  come  from  the  resus- 
citated person  but  what  savors  of  love  :  tliey  then 
tell  him  that  he  is  a  spirit  The  spiritual  angels, 
after  the  use  of  light  has  been  given,  perform  for 
the  new  spirit  all  tlie  otbces  which  he  can  ever 
desire  in  that  state,  and  instruct  him  concerning  tlie 
tilings  of  another  life,  but  so  far  as  he  can  compre- 
hend them.  But  if  he  is  not  such  as  to  be  willing 
to  be  instructed,  the  resuscitated  person  then  de- 
sires to  depart  from  the  company  of  those  angels  : 
21 


but  still  the  angels  do  not  leave  him,  but  he  dis- 
sociates himself  from  them  ;  fur  the  angels  love 
every  one,  and  desire  nothing  more  than  to  perform 
kind  offices,  to  instruct,  and  to  introduce  into 
heaven ;  their  highest  delight  consists  in  that. 
When  the  spirit  thus  dissociates  himself,  he  is  re- 
ceived by  good  spirits,  and  when  he  is  in  their 
company  also,  all  kind  offices  are  performed  for 
him  :  but  if  his  life  in  the  world  had  been  such 
that  he  could  not  be  in  the  couipany  of  the  good, 
then  also  he  wishes  to  remove  from  them,  and  this 
even  until  he  associates  liimself  with  such  as  agree 
altogether  with  his  life  in  the  world,  with  whom  he 
finds  his  own  life,  and  then,  what  is  wonderful,  he 
leads  a  similar  life  to  what  he  led  in  the  world.  — 
H.  H.  445-450. 

The  World  of  Spirits. 

G45.  The  world  of  spirits  is  not  heaven,  nor  is 
it  hell,  but  it  is  a  middle  place  or  state  between 
both :  for  thither  man  after  death  first  comes,  and 
then  after  some  time  he  is,  according  to  his  life  in 
the  world,  either  elevated  into  heaven,  or  cast  into 
hell.  The  world  of  spirits  is  a  middle  place  be- 
tween heaven  and  hell,  and  also  it  is  a  middle  state 
of  man  after  death.  That  it  is  a  middle  place,  was 
manifest  to  me  from  this,  that  the  hells  are  beneath 
and  the  heavens  above ;  and  that  it  is  a  middle 
state,  from  this,  that  man,  so  long  as  he  is  there,  is 
not  yet  in  heaven  nor  in  hell.  The  state  of  heaven 
with  man  is  the  conjunction  of  good  and  truth  with 
him,  and  the  state  of  hell  is  the  conjunction  of  evil 
and  the  false  with  him.  When  with  a  man-spirit 
good  is  conjoined  to  truth,  then  be  comes  into 
heaven,  because,  as  was  said,  that  conjunction  is 
heaven  with  him ;  but  when  with  a  man-spirit  evil 
is  conjoined  with  the  false,  then  he  comes  into  hell, 
because  that  conjunction  is  hell  with  him.  This 
conjunction  is  made  in  the  world  of  spirits,  since 
man  is  then  in  a  middle  state.  It  is  alike,  whether 
you  say  the  conjunction  of  the  understanding  and 
the  will,  or  the  conjunction  of  truth  and  good. — 
H.  H.  421,  422. 

G4(i.  Almost  every  man  at  this  day  is  in  such  a 
state,  that  he  knows  truths,  and  from  science  and 
also  from  understanding  thinks  them,  and  either 
does  much  of  them,  or  little  of  them,  or  nothing 
of  them,  or  contrary  to  them,  from  the  love  of  evil 
and  thence  the  faith  of  what  is  false ;  therefore,  in 
order  that  he  may  have  either  heaven  or  hell,  he  is 
after  death  first  brought  into  the  world  of  spirits, 
and  there  a  conjunction  of  good  and  truth  is  made 
with  those  who  are  to  be  elevated  into  heaven,  and 
a  conjunction  of  evil  and  the  false  with  those  who 
are  to  be  cast  into  hell.  For  it  is  not  permitted  to 
any  one,  in  heaven  nor  in  iiell,  to  have  a  divided 
mind,  that  is,  to  understand  one  thing  and  to  will 
another;  but  what  he  wills,  he  must  also  under- 
stand, and  what  he  understands,  he  must  also  will. 
Wherefore  in  heaven  he  who  wills  good  must  un- 
derstand truth,  and  in  hell  he  who  wills  evil  must 
understand  what  is  false ;  therefore  with  the  good 
falses  are  there  removed,  and  truths  are  given 
agreeable  and  conformable  to  their  good,  and  with 
the  evil  truths  are  there  removed,  and  falses  are 
given  agreeable  and  conformable  to  their  evil.  From 
these  things  it  is  evident  what  the  world  of  spirits 
is.  In  the  world  of  spirits  there  is  a  vast  number 
because  the  first  meeting  of  all  is  there,  and  all  art- 
there  explored  and  prepared.  There  is  no  fixed 
term  for  their  continuance  there ;  some  only  enter 
that  world,  and  are  presently  either  taken  away 
into  heaven,  or  cast  down  into  hell ;  some  remain 
there  only  for  several  weeks :    some   for   several 


162 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


years,  but  not.  more  than  tliirty.  The  varieties  of 
duration  exist  from  the  correspondence  and  want 
of  correspondence  of  the  interiors  and  exteriors 
with  mm.  But  how  a  man  in  that  world  is 
brouirlit  from  one  state  into  another,  and  prepared, 
will  be  told  in  what  follows.  Men  after  their  de- 
cease, as  soon  as  they  come  into  tiie  world  of 
spirits,  are  well  distinguished  by  the  Lord  ;  the 
evil  are  immediately  bound  to  the  infernal  society 
in  which  they  were  in  the  world  as  to  their  ruling 
love  ;  and  the  good  are  immediately  bound  to  the 
heavenly  society  in  which  they  were  in  the  world  as 
to  love,  charity,  and  taith.  But  although  they  are 
thus  distinguished,  still  they  who  have  been  friends 
and  acquaintances  in  the  life  of  the  body,  all  meet 
togetiier  in  that  world,  and  converse  one  with 
another,  when  they  desire  it,  especially  wives  and 
iuisbands,  and  also  brothers  and  sisters.  I  have 
seen  a  father  speak  with  six  sons  and  recognize 
them ;  and  I  have  seen  several  others  with  their 
relatives  and  friends ;  but  because  they  were  of 
diverse  dispositions,  from  the  life  in  the  world, 
after  a  siiort  time  they  were  disjoined.  But  those 
who  ccine  from  the  world  of  spirits  into  heaven, 
and  those  who  come  into  hell,  afterwards  see  each 
other  no  more,  nor  know  each  other,  unless  they 
are  of  a  similar  disposition,  from  similar  love. 
The  reason  tiiat  they  see  each  other  in  the  world 
of  spirits,  and  not  in  heaven  and  hell,  is,  because 
those  who  are  in  the  world  of  spirits  are  brought 
into  similar  states  with  tiiose  which  they  had  in  the 
life  of  tiie  body,  from  one  into  another ;  but  after- 
wards all  are  reduced  to  a  constant  state  similar  to 
the  state  of  their  ruling  love,  in  which  one  knows 
another  only  from  siunlitude  of  love  ;  for  similitude 
conjoins,  and  dissimilitude  disjoins.  —  H.  H.  425- 
427. 

647.  The  world  of  spirits  is  like  a  forum  or 
place  of  resort,  where  all  are  at  first  assembled, 
and  is  as  a  stomach,  in  which  the  food  is  at  lirst 
collected  ;  the  stomach,  moreover,  corresponds  to 
that  world.  —  A.  R.  791. 

G48.  The  world  of  spirits,  into  which  every  man 
first  comes  after  death,  and  is  there  prepared,  cor- 
responds to  the  stomach,  in  which  all  the  ingesta 
are  prepared  for  being  converted  either  into  blood 
and  tlesli,  or  excrement  and  urine,  the  latter  hav- 
ing a  correspondence  with  hell,  but  the  former  with 
\\iii.\en.  —  Jl.R.  204. 

G4D.  The  world  of  spirits,  as  it  is  a  middle  state 
between  heaven  and  hell  with  man,  so  also  it  is  a 
middle  place :  beneath  are  the  hells,  and  above  are 
the  heavens.  All  the  hells  are  shut  towards  that 
world  ;  they  are  open  only  through  holes  and  clefts 
as  of  rocks,  and  through  wide  openings,  which  are 
guarded,  to  prevent  any  one  coming  out  except  by 
permission,  which  also  is  granted  when  there  is 
urgent  necessity,  of  which  in  what  follows. 
Heaven  also  is  enclosed  on  all  sides,  nor  is  there 
a  passage  open  to  any  heavenly  society,  except  by 
a  narrow  way,  the  entrance  of  which  is  also  guarded. 
Those  outlets  and  these  inlets  are  what  in  the 
Word  are  called  the  gates  and  doors  of  hell  and 
of  heaven.  —  H.  H.  428. 

050.  The  world  of  spirits  is  at  this  day  full  of 
evil  genii  and  evil  spirits,  chiefly  from  the  Christian 
world ;  amongst  whom  there  reign  nothing  but 
hatred,  revenge,  cruelty,  and  obscenity,  of  all 
kinds  ;  and  also,  treacherous  machinations.  Nor  is 
this  the  case  only  with  the  world  of  spirits,  wiiither 
Bouls  recently  deceased  lirst  go,  but  also  with  the 
interior  sphere  of  tliat  world,  where  those  dwell, 
who,  as  to  their  intentions  and  ends  of  life,  had 
been    inwardly    wicked.      This   sphere,    in    like 


manner,  is  at  this  day  so  crowded,  that  I  have  won- 
dered that  such  an  abundance  of  wicked  spirits 
could  possibly  be  collected  together.  —  .i.  C. 
2121. 

Memory  in  the  other  Life. 

651.  It  has  hitherto  been  scarcely  known  to  any 
one,  that  every  man  has  two  memories,  one  exte- 
rior, the  other  interior :  and  that  the  exterior  is 
proper  to  his  body,  but  the  interior  proper  to  his 
spirit.  Man,  while  ho  lives  in  the  body,  can 
scarcely  know  that  he  has  an  interior  memory,  be- 
cause then  the  interior  memory  almost  acts  as  one 
with  the  exterior  memory ;  for  the  ideas  of  thought, 
which  are  of  the  interior  memory,  flow  into  the 
things  which  are  of  the  exterior  memory,  as  into 
their  vessels,  and  are  there  conjoined.  This  case 
is  the  same  as  when  angels  and  spirits  speak  with 
man  ;  then  their  ideas,  by  which  they  converse  \vith 
each  other,  flow  into  the  expressions  of  man's  lan- 
guage, and  so  conjoin  themselves  with  these,  that 
they  know  no  otherwise  than  that  they  themselves 
speak  in  man's  mother  tongue,  when  yet  the  ideas 
alone  are  theirs,  and  the  expressions  into  which 
they  flow  are  man's,  concerning  which  circum- 
stance I  have  frequently  discoursed  with  spirits. 
These  two  memories  are  altogether  distinct  from 
each  other ;  to  the  exterior  memory,  which  is 
proper  to  man  when  he  lives  in  the  world,  pertain  all 
expressions  of  languages,  also  all  objects  of  the 
external  things  of  the  senses,  and  likewise  the 
scientifics  which  are  of  the  world.  To  the  inte- 
rior memory  pertain  the  ideas  of  the  speech  of 
spirits,  which  are  of  the  interior  sight,  and  all  ra- 
tional things,  from  the  ideas  whereof  thought  itself 
exists.  That  these  things  are  distinct  from  each 
otiier,  man  does  not  know,  as  well  because  be  does 
not  reflect  thereupon  as  because  he  is  in  corpo- 
reals,  and  cannot  so  easily  withdraw  his  mind  from 
them.  Hence  it  is  that  men,  while  they  live  in 
the  body,  cannot  speak  with  each  other,  but  by 
languages  distinguished  into  articulate  sounds,  or 
expressions,  and  cannot  understand  each  other, 
unless  they  are  acquainted  with  those  languages ; 
the  reason  is,  because  this  is  done  from  the  exte-' 
rior  memory.  Whereas  spirits  converse  with  each 
other  by  a  universal  language  distinguished  into 
ideas,  such  as  are  the  ideas  of  thought  itself,  and 
thus  can  converse  with  every  spirit,  of  whatever 
language  or  nation  he  had  been  in  the  world  ;  the 
reason  is,  because  this  is  done  from  the  interior 
memory.  Every  man,  immediately  after  death, 
comes  into  this  universal  language,  because  he 
comes  into  this  interior  memory,  which  is  proper  to 
his  spirit.  The  interior  memory  vastly  excels  the 
exterior,  and  in  comparison  is  as  many  thousands 
to  one,  or  as  what  is  lucid  to  what  is  dark ;  for 
myriads  of  ideas  of  the  interior  memory  flow  into 
one  of  the  exterior  memory,  and  there  form  a  sort 
of  general  obscure  [principle] ;  hence  all  the  facul- 
ties of  spirits,  and  especially  of  angels,  are  in  a 
more  perfect  state,  as  well  their  sensations  as  their 
thoughts  and  perceptions.  The  superior  excellence 
of  the  interior  memory  to  the  exterior,  may  appear 
from  examples :  suppose  one  man  to  call  another 
man,  friend  or  enemy,  to  his  remembrance,  whose 
quality  is  known  from  the  conversation  of  many 
years,  in  such  case,  whatever  he  then  thinks  con- 
cerning him,  is  presented  as  one  obscure  [princi- 
ple], and  tins  because  he  thinks  from  his  exterior 
memory;  but  wlien  the  same  man  becomes  a 
spirit,  and  recollects  him,  then  whatever  he  thinks 
concerning  him  is  presented  as  to  all  the  ideas 
which  he  ever  conceived  respecting  him,  and  this 


WRITINGS    OF   EMANUEL  SWEDENBORG. 


1^ 


because  he  thinks  from  the  interior  memory.  Tlic 
case  is  similar  in  regard  to  every  thing ;  the  thing 
itself,  of  which  many  things  are  known,  presents 
itself  in  the  exterior  memory  as  one  general  some- 
thing ;  but  in  the  interior  memory,  it  is  presented 
as  to  all  the  particulars,  the  i<lca  whereof  had  ever 
been  suggested  to  him  concerning  that  thing,  and 
this  in  a  wonderful  form.  Whatever  things  a  man 
hears  and  sees,  and  is  affected  with,  these  are  in- 
sinuated, as  to  ideas  and  ends,  into  his  interior 
memory,  without  his  being  aware  of  it,  and  in  that 
tiiey  remain,  so  that  not  any  thing  perishes  ;  al- 
though the  same  things  are  obliterated  in  the  ex- 
terior memory.  The  interior  memory  therefore,  is 
such,  that  there  are  inscribed  in  it  all  the  particu- 
lar things,  yex  the  most  particular,  which  man  has 
at  any  time  tliought,  spoken,  and  done,  yea  which 
have  appeared  to  him  as  a  shadow,  with  the  most 
minute  circumstances,  from  his  earliest  infancy  to 
extreme  old  age.  Man  has  with  him  the  memory 
of  all  these  things  when  he  comes  into  another 
life,  and  is  successively  brought  into  all  recollec- 
tion of  them  ;  this  is  the  Book  of  his  Lifk,  which 
is  opened  in  another  life,  and  according  to  which 
he  is  judged  ;  man  can  scarce  believe  this,  but  still 
it  is  most  true :  all  his  ends,  which  were  to  him  in 
obscurity,  all  that  he  had  thought,  and  likewise  all 
that  he  had  spoken  and  done,  as  derived  from  those 
ends,  are  to  the  most  minute  point,  in  that  book, 
that  is,  in  the  interior  memory,  and  are  made  mani- 
fest before  the  angels,  in  a  light  as  clear  as  day, 
wlienever  the  Lord  concedes  it :  this  has  at  times 
been  shown  me,  and  evidenced  by  so  much  and 
various  experience,  that  not  the  least  of  doubt  is 
left.  It  is  known  to  no  one  hitherto,  what  the 
state  of  souls  after  death  is  in  respect  to  the 
memory  ;  but  it  has  been  given  me  to  know,  by 
much  and  daily  experience  now  during  several 
years,  that  man  after  death  does  not  lose  the  least 
of  those  things  which  have  been  in  his  memories, 
as  well  in  the  exterior,  as  in  the  interior,  so  that 
no  circumstance  can  be  conceived  so  small  or 
trilling,  that  it  is  not  reserved  with  him  ;  he  leaves 
nothing  at  all  therefore  behind  him  at  death,  but 
only  bones  and  tlesh,  which,  while  he  lived  in  the 
world,  were  not  animated  of  themselves,  but  by 
the  life  of  his  spirit,  which  was  his  purer  substance 
annexed  to  corporeals.  But  with  his  exterior 
memory  the  case  is  this,  that  he  has  with  him  all 
and  single  things  of  it,  yet 'it  is  not  permitted  him 
to  use  that  memory,  but  only  the  interior.  The 
causes  are  many  :  the  first  is,  what  was  stated,  that 
from  the  interior  memory,  in  another  life,  man  is 
able  to  speak  and  converse  with  all  throughout  the 
universe :  a  second  reason  is,  that  this  memory  is 
proper  to  a  spirit,  and  ade(juate  to  his  state,  in 
whicii  he  then  is ;  for  exterior  things,  namely, 
scientitic,  worldly,  and  corporeal  tilings,  are  ade- 
quate to  man,  and  correspond  to  his  state,  when  he 
is  m  the  world  and  the  body  ;  whereas  interior 
things,  namely,  rational,  spiritual,  and  celestial 
things,  are  adequate  and  correspond  to  a  spirit.  — 
Ji.  V.  •M{i[)-247(i. 

05-1  That  man,  when  he  passes  out  of  the  world, 
has  also  with  him  all  his  memory,  has  been  shown 
by  many  circumstances  ;  concerning  wiiich  many 
tilings  worthy  to  be  mentioned  have  been  seen  and 
heard,  some  of  which  I  will  relate  in  order.  There 
were  those  who  denied  their  crimes  and  villanies 
which  they  had  perpetrated  in  the  world;  where- 
fore, lest  they  should  be  believed  innocent,  all 
were  disclosed,  and  were  recounted  from  their 
memory  in  order,  from  their  earliest  age  to  the 
latest ;  tliey  were  principally  adulteries  and  whore- 


doms. There  were  some  who  had  deceived  otiiers 
by  wicked  arts,  and  who  had  stolen :  their  deceits 
and  thefts  were  also  enumerated  in  a  series,  many 
of  which  were  known  to  scarcely  any  one  in  the 
world,  except  to  themselves  alone  ;  they  also  ac- 
knowledged them,  because  they  were  made  mani- 
fest as  in  the  light,  with  every  thought,  intention, 
delight,  and  fear,  which  then  together  agitated 
their  minds.  There  were  some  who  had  accepted 
bribes,  and  had  made  gain  of  judgment ;  they 
from  their  memory  were  in  like  manner  explored, 
and  from  it  were  recounted  all  things,  from  the 
first  period  of  their  office  to  the  last ;  every  par- 
ticular, as  to  quantity  and  quality,  together  with 
the  time,  and  their  state  of  mind  and  intention,  all 
which  things  were  at  the  same  time  brought  to 
their  recollection,  and  shown  to  their  sight,  which 
were  more  than  several  hundreds.  This  was  done 
■vvith  some ;  and  what  is  wonderful,  their  memo- 
randum books  themselves,  in  which  they  had  writ- 
ten such  things,  were  opened  and  read  before 
them,  from  page  to  page.  There  were  some  who 
had  enticed  virgins  to  acts  of  fornication,  and  who 
had  violated  chastity,  and  they  were  called  to  a 
similar  judgment ;  and  every  particular  of  their 
crimes  was  drawn  forth  and  recited  from  their 
memory:  the  very  faces  of  the  virgins  and  women 
were  also  exhibited  as  present,  with  the  places, 
conversation,  and  purposes,  and  this  as  suddenly 
as  when  any  thing  is  presented  to  view ;  the  mani- 
festations continued  sometimes  for  hours  together. 
There  was  one  who  had  esteemed  backbiting  others 
as  nothing,  and  I  heard  his  backbitings  recounted 
in  order,  and  defamations  also,  with  the  very 
words,  the  persons  concerning  whom  and  before 
whom  ;  all  which  were  produced  and  presented  to 
the  life  at  the  same  time ;  and  yet  every  tiling  was 
studiously  concealed  by  him  when  he  lived  in  the 
world.  There  was  a  certain  one  who  had  deprived 
a  relative  of  his  inheritance,  under  a  fraudulent 
pretext :  he  also  was  in  like  manner  convicted  and 
judged,  and  what  was  wonderful,  the  letters  and 
papers  which  passed  between  them  were  read  in 
my  hearing,  and  it  was  said  that  not  a  word  was 
wanting.  The  same  person  also,  shortly  before 
his  death,  clandestinely  destroyed  his  neighbor  by 
poison,  which  was  disclosed  in  this  manner.  He 
appeared  to  dig  a  hole  under  feet,  from  which  a 
man  came  forth,  as  out  of  a  sepulclire,  and  cried 
out  to  him,  What  hast  thou  done  to  me  ?  Then 
every  thing  was  revealed,  how  the  murderer  talked 
with  him  in  a  friendly  manner,  and  held  out  the 
cup,  also  what  he  thought  before,  and  wiiat  after- 
wards came  to  pass  ;  which  things  being  disclosed, 
he  was  sentenced  to  hell.  In  a  word,  all  evils,  vil- 
lanies, robberies,  artifices,  deceits,  are  manifested 
to  every  evil  spirit,  and  brought  forth  from  their 
very  memory,  and  they  are  convicted ;  nor  is 
there  any  room  given  for  denial,  because  all  the 
circumstances  appear  together.  I  have  heard  also 
from  the  memory  of  a  certain  one,  when  it  was 
seen  and  surveyed  by  the  angels,  what  his  thoughts 
had  been  during  a  month,  one  day  after  another, 
and  this  without  fillacy;  whicli  were  recalled  as 
he  himself  was  in  them  on  those  days.  From  these 
examples  it  may  be  manifest,  that  man  carries 
along  with  him  all  his  memory,  and  that  there  n 
nothing  so  concealed  in  the  world,  that  it  is  not 
manifested  after  death  ;  and  this  in  the  company 
of  many,  according  to  the  Lord's  words :  "  Ther-.- 
is  nothing  hidden  which  shall  not  be  uncovered, 
and  nothing  concealed  which  shall  not  be  known ; 
therefore  the  things  which  ye  have  said  in  dark- 
ness  shall  be  heard  in  light,  and   what  ye  have 


164 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


spoken  into  the  car  shall  De  preached  on  the  house 
tops."  Luke  xii.  2,  3.  When  man's  acts  are 
disclosed  to  him  after  death,  tiie  angels,  to  whom 
is  given  the  office  of  inquisition,  look  into  his  face, 
and  the  search  is  extended  through  the  whole  body, 
begiiming  from  the  fingers  of  one  hand,  and  of  the 
other,  and  thus  proceeding  through  the  whole. 
Because  I  wondered  whence  this  was,  it  was  dis- 
closed to  me,  namely,  that  as  all  things  of  the 
thought  and  will  are  inscribed  on  the  brain,  for 
their  principles  are  there,  so  also  they  are  inscribed 
on  the  whole  body ;  since  all  the  things  of  thought 
and  will  proceed  thither  from  their  principles,  and 
there  terminate,  as  in  their  ultimates.  Hence  it  is, 
that  the  things  which  are  inscribed  on  the  memory, 
from  the  will,  and  thence  its  thought,  are  not  only 
inscribed  on  the  brain,  but  also  on  the  whole  man, 
and  there  exist  in  order,  according  to  the  order  of 
the  parts  of  the  body.  Hence  it  was  made  evi- 
dent, that  man  in  the  whole  is  such  as  he  is  in  his 
will  and  thought  thence,  so  that  an  evil  man  is  his 
own  evil,  and  a  good  rnan  his  own  good.  From 
these  things  also  it  may  be  manifest  what  is  meant 
by  the  book  of  man's  life,  spoken  of  in  the  Word, 
namely,  this,  that  all  things,  both  which  have  been 
acted  and  which  have  been  thought,  are  inscribed 
on  the  whole  man,  and  that  they  appear  as  if  read 
in  a  book  when  they  are  called  forth  from  the 
memory,  and  as  if  seen  in  effigy,  when  the  spirit 
is  viewed  in  the  light  of  heaven.  To  these  things 
I  Avould  add  something  memorable  concerning  the 
memory  of  man  remaining  after  death ;  by  which 
1  was  confirmed,  that  not  only  general  things,  but 
also  the  most  singular,  which  have  entered  the 
memory,  remain,  and  are  never  obliterated.  There 
appeared  to  me  books  with  writings  therein  as  in 
the  world,  and  I  was  instructed  that  they  were 
from  the  memory  of  those  who  wrote,  and  that 
tiiere  was  not  a  single  word  wanting  there,  which 
was  in  the  book  written  by  the  same  person  in  the 
world  ;  and  that  thus  from  the  memory  of  another 
may  be  taken  the  minutest  particulars,  even  those 
which  he  himself  in  the  world  had  forgotten.  The 
reason  was  also  disclosed,  namely,  that  man  has  an 
■  external  and  an  internal  memory,  an  external 
memory  which  is  of  his  natural  man,  and  an  inter- 
nal which  is  of  his  spiritual  man  ;  and  that  every 
thing  which  man  has  thought,  willed,  spoken,  done, 
also  which  he  has  heard  and  seen,  is  inscribed  on 
his  internal  or  spiritual  memory  ;  and  that  the  things 
.vhich  are  there  are  never  erased,  since  they  are  in- 
scribed at  the  same  time  on  the  spirit  itself,  and  on 
the  members  of  its  body,  as  was  said  above ;  and 
thus  that  the  spirit  is  formed  according  to  the 
thoughts  and  acts  of  its  will.  I  know  that  these 
things  appear  as  paradoxes,  and  thence  are  scarcely 
believed,  but  still  they  are  true.  Let  not  man 
tlierefore  believe,  that  any  thing  which  a  man  has 
thought  in  himself,  and  has  done  in  secret,  is  con- 
cealed after  death :  but  let  him  believe  that  each 
and  all  things  then  appear  as  in  clear  day.  —  H. 
H.  462,  4G3. 

653.  A  certain  female  of  the  siren  class,  because 
she  persisted  in  denying  that  she  had  been  such  in 
the  life  of  the  body,  was  let  into  a  state  of  corpo- 
real memory,  and  then  her  adulteries  and  enormi- 
ties, which  were  scarce  known  to  any  one  in  her 
lifetime,  were  laid  open,  and  recited  in  a  series, 
amounting  nearly  to  a  hundred,  as  to  the  place 
where,  and  the  persons  with  whom  she  had  com- 
mitted adultery,  and  what  contrivances  she  had 
then  used,  and  all  this  to  the  life,  as  in  open  day, 
whereby  she  was  convicted.  Such  particulars  are 
produced  from  the  exterior  memory,  and  indeed  to 


the  life,  with  every  circumstance,  when  any  one  is 
desirous  to  exculpate  himself  from  what  he  has 
been.  — ^.  C.  2484. 

054.  The  quality  of  the  memories  is  sometimes 
presented  visible  in  another  life,  in  forms  which 
there  alone  appear  (many  things  are  there  pre- 
sented visible,  which  otherwise  with  men  fall  only 
into  ideas) ;  the  exterior  memory  is  thus  presented 
to  appearance  like  a  callous  substance,  the  interior 
like  a  medullary  substance,  such  as  is  in  the  hu- 
man brain ;  hence  also  it  is  given  to  know  what  is 
their  quality.  The  callosity  of  those,  who,  in  the 
life  of  the  body,  have  exercised  the  faculty  of 
memory  alone,  and  thus  have  not  cultivated  their 
rational,  appears  hard,  and  inwardly  striated. 
With  those  who  have  filled  the  memory  with  falsi- 
ties, it  appears  hairy  and  rough,  and  this  from  the 
confused  heap  of  things  stored  therein.  With 
those  who  have  exercised  the  memory  from  mo- 
tives of  self-love  and  the  love  of  the  world,  it  ap- 
pears conglutinated  and  hardened.  With  those 
who,  by  scientifics,  especially  by  such  as  pertain 
to  philosophy,  have  desired  to  penetrate  into  Di- 
vine arcana,  and  were  unwilling  to  believe  any 
thing  until  persuaded  by  such  scientifics,  it  appears 
dark,  and  is  of  such  a  nature  as  to  absorb  the  rays 
of  light  and  turn  them  into  darkness.  With  those 
who  have  been  deceitful  and  hypocritical,  it  ap- 
pears as  if  formed  of  bone  and  ebony,  which  re- 
flect the  rays  of  light.  But  with  those  who  have 
been  in  the  good  of  love  and  the  truth  of  faith,  no 
such  callous  substance  appears,  because  their  in- 
terior memory  transmits  the  rays  of  light  into  the 
exterior,  in  the  objects  or  ideas  of  which,  as  in 
their  basis,  or  as  in  their  ground,  the  rays  are  ter- 
minated, and  there  find  delightful  receptacles  ;  for 
the  exterior  memory  is  the  ultimate  of  order,  in 
which  things  spiritual  and  celestial  are  softly  ter- 
minated and  reside,  when  goods  and  truths  are 
therein.— ^.C.  2492. 

The  ruling  Love  unchanged  to  Eternity. 

G55.  That  man,  after  death,  is  his  own  love,  may 
likewise  be  manifest  from  this,  that  those  things 
are  then  removed,  and  as  it  were  taken  away  from 
him,  which  do  not  make  one  with  his  ruling  love  : 
if  he  be  a  good  spirit,  all  things  discordant  or  dis- 
agreeing are  removed,  and  as  it  were  taken  away, 
and  thus  he  is  let  into  his  own  love  :  in  like  man- 
ner an  evil  spirit,  but  with  this  difference,  tliat 
from  the  latter  truths  are  taken  away,  and  from  the 
good  falses  are  taken  away,  until  at  length  each 
becomes  his  own  love.  —  H.  H.  479. 

(j5G.  Man,  after  death,  puts  off  all  that  does  not 
agree  with  his  love,  and  successively  puts  on  the 
face,  the  tone  of  voice,  the  speech,  the  gestures, 
and  the  manners,  of  the  love  of  his  life.  —  C 
L.  3G. 

(J57.  That  man,  after  death,  remains  to  eternity 
such  as  he  is  as  to  his  will  or  reigning  love,  has 
also  been  confirmed  by  abundant  experience.  It 
has  been  given  me  to  speak  with  some  who  lived 
two  thousand  years  ago,  and  whose  lives  are  de- 
scribed in  history,  and  thence  known  :  they  were 
found  to  be  still  like  themselves,  and  altogetlier 
such  as  they  were  described,  thus  the  same  as  to 
the  love  from  which  and  according  to  which  their 
lives  were.  There  were  others  who  lived  seven- 
teen centuries  ago,  who  were  also  known  from  his- 
tory ;  and  there  were  others  who  lived  four  centu- 
ries ago,  and  some  tliree,  and  so  on,  with  whom 
also  it  has  been  given  to  converse  ;  and  it  was 
found  that  a  similar  affection  still  reigned  with 
tiiem,  with  no  other  difference  than  that  the  de- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


165 


Mghta  of  their  love  were  turned  into  such  thinn^s 
as  correspond.  It  was  said  by  the  angels,-  that  the 
life  of  the  reigning  love  is  never  changed  with  any 
one  to  eternity,  since  every  one  is  his  own  love; 
wherefore,  to  change  that  love,  in  a  spirit,  would 
be  to  deprive  hirn  of  his  life,  or  to  annihilate  hiiu. 
They  also  told  the  reason,  namely,  that  man,  after 
death,  can  no  longer  be  reformed  by  instruction, 
as  in  the  world,  because  tlie  ultimate  plane,  wliich 
consists  of  natural  knowledges  and  aftections,  is 
then  quiescent,  and  cannot  be  opened,  because  it 
IS  not  spiritual,  and  that  upon  that  plane  the  inte- 
ricys  which  are  of  the  mind  rest,  as  a  house  on  its 
foundation,  and  that  thence  it  is  that  man  remains 
to  eternity  such  as  the  life  of  his  love  had  been  in 
tJie  world.  —  H.  H.  480.     See  also,  llGl,  1178. 

Delights  of  every  One  after  Death. 

658.  All  the  delights  that  man  has,  are  of  his 
reigning  love,  for  man  feels  nothing  else  delightful 
than  what  he  loves,  thus  especially  that  which  he 
loves  above  all  things  :  whether  you  say  the  reign- 
ing love,  or  that  which  is  loved  above  all  things, 
it  is  the  same  thing.  Those  delights  are  various  ; 
they  are  as  many  in  general,  as  there  are  reigning 
loves,  consequently  as  many  as  there  are  men, 
spirits,  and  angels,  for  the  reigning  love  of  one  is 
not  in  every  respect  like  that  of  another :  hence 
it  is  that  no  one  has  a  face  exactly  like  that  of  an- 
other ;  for  the  face  is  an  image  of  the  mind  of 
every  one.  and  in  the  spiritual  world  is  an  image 
of  every  one's  reigning  love.  The  specific  delights 
of  every  man  are  also  of  infinite  variety ;  nor  is 
one  delight  of  a  man  altogether  like  to  or  the  same 
with  another,  whether  they  succeed  one  after  an- 
other, or  are  together  one  with  the  other,  for  no 
one  is  given  the  same  with  another.  But  still 
these  specific  delights  with  every  one  refer  them- 
selves to  his  own  love,  which  is  the  reigning  love, 
for  they  compose  it,  and  thus  make  one  with  it : 
in  like  manner  all  delights  in  general  refer  them- 
selves to  one  universally  reigning  love,  in  heaven 
to  love  to  the  Lord,  and  in  hell  to  the  love  of  self. 
—  H.  H.  486. 

659.  How  the  delights  of  every  one's  life,  after 
death,  are  turned  into  corresponding  delights,  may 
indeed  be  known  from  the  science  of  correspond- 
ences ;  but  because  that  science  is  not  as  yet  gen- 
erally known,  I  will  illustrate  the  subject  by  some 
examples  of  experience.  All  those  who  are  in 
evil,  and  have  confirmed  themselves  in  falses, 
against  the  truths  of  the  church,  especially  those 
who  have  rejected  the  Word,  shun  the  light  of 
heaven,  and  get  into  hiding-places,  which  in  the 
apertures  appear  very  dark,  and  into  clefts  of 
rocks,  where  they  hide  themselves ;  and  this  is 
because  they  have  loved  falses  and  hated  truths  ; 
for  such  hiding-places,  and  also  the  clefts  of  rocks, 
and  also  falses,  correspond  to  darkness,  and  light 
to  truths:  it  is  their  delight  to  dwell  there,  and  it 
is  undelightful  to  them  to  dwell  in  open  plains. 
In  like  manner  do  those  who  have  taken  delight  in 
insidious  and  clandestine  plots,  and  in  treacherous 
machinations  :  these  also  are  in  those  hiding  places, 
and  enter  into  rooms  so  dark  that  they  cannot  even 
see  one  another,  and  they  in  the  corners  whisper 
in  each  other's  ears  :  into  this  is  turned  the  delight 
of  their  love.  Those  who  have  studied  the  sci- 
ences, without  any  other  end  than  that  they  might 
be  esteemed  learned,  and  have  not  cultivated  the 
rational  by  those  sciences,  and  have  taken  delight 
in  the  things  of  memory  from  pride  thence,  love 
sandy  places,  which  they  choose  in  preference  to 
fields  and    gardens,  because  sandy  places  corre- 


spond to  such  studies.  Those  who  have  been  in 
the  science  of  the  doctrinals  of  their  own  church, 
and  of  others,  and  have  not  applied  any  thing  to 
life,  choose  for  themselves  rocky  places,  and  dwell 
among  heaps  of  stones  ;  they  shun  places  that  are 
cultivated,  because  they  hold  them  in  aversion. 
Those  who  have  ascribed  all  things  to  nature,  and 
also  those  who  have  ascribed  all  things  to  tlif>ir 
own  prudence,  and  by  various  arts  have  raised 
themselves  to  honors,  and  have  ac(iuirod  wealth, 
in  the  other  life  apply  to  the  study  of  magical  art:5, 
which  are  abuses  of  divine  order,  in  which  thi^v 
perceive  the  highest  delight  of  life.  Those  wlio 
have  applied  divine  truths  to  their  own  loves,  and 
thus  have  falsified  them,  love  urinous  things,  be- 
cause such  things  correspond  to  tiie  delights  of 
such  love.  Those  who  have  been  sordidly  avari- 
cious dwell  in  cells,  and  love  swinish  filth,  and 
such  stenches  as  are  exhaled  from  undigested  food 
in  the  stomach.  Those  who  have  passed  their  life 
in  mere  pleasures,  and  have  lived  delicately,  and 
indulged  their  appetite,  loving  those  things  as  the 
highest  good  of  life,  in  the  other  life  love  cxcre- 
mentitious  things  and  privies,  which  to  them  are 
objects  of  delight ;  this  is  because  such  pleasures 
are  spiritual  filth  ;  they  shun  clean  places  which 
are  void  of  filth,  because  such  places  are  unde- 
lightful to  them.  Those  who  have  taken  delight 
in  adulteries,  pass  their  time  in  brothels,  where  all 
things  are  vile  and  filthy :  these  they  love,  and 
they  shun  chaste  houses  :  as  soon  as  they  come 
into  the  latter,  they  fall  into  a  swoon :  nothing  is 
more  delightful  to  them  than  to  break  asunder 
marriages.  Those  who  have  been  desirous  of  re- 
venge, and  thence  have  contracted  a  savage  and 
cruel  nature,  love  cadaverous  substances ;  and  also 
they  are  in  such  hells.  So  in  other  instances.  — 
H.  H.  488. 

660.  I  will  also  adduce  some  particulars  con- 
cerning the  heavenly  delights  into  which  natural 
delights  are  turned  with  those  who  live  in  heavenly 
love  in  the  world.  Those  who  have  loved  divine 
truths,  and  the  Word,  from  interior  aflfection,  or 
from  the  affection  of  truth  itself,  in  the  other  life 
dwell  in  light,  in  elevated  places,  which  appear  as 
mountains,  and  are  there  continually  in  the  light 
of  heaven :  they  do  not  know  what  darkness  is, 
like  that  of  the  night  in  the  world  ;  and  they  also 
live  in  a  vernal  temperature  :  there  are  presented 
to  their  view  as  it  were  fields  and  standing  corn, 
and  also  vineyards  ;  in  their  houses  every  thing  is 
refulgent,  as  if  from  precious  stones ;  when  they 
look  through  the  windows,  it  is  as  it  were  through 
pure  crystals.  These  are  the  delights  of  their 
sight,  but  the  same  things  are  interiorly  delightful 
from  correspondence  with  divine  celestial  things  ; 
for  the  truths  derived  from  the  Word,  which  they 
have  loved,  correspond  to  standing  corn,  vineyards, 
precious  stones,  windows  and  crystals.  Those 
who  have  applied  the  doctrinals  of  the  church, 
which  are  from  the  Word,  immediately  to  life,  are 
in  the  inmost  heaven,  and  excel  the  rest  in  the 
delight  of  wisdom:  in  every  object  they  see  things 
divine;  the  objects  indeed  they  see,  but  the  cor- 
responding divine  things  flow  in  immediately  into 
their  minds,  and  fill  them  with  blessedness,  with 
which  all  their  sensations  are  affected  ;  thence  all 
things  to  their  eyes  as  it  were  laugh,  sport,  and 
live.  Those  who  have  loved  the  sciences,  and  by 
them  have  cultivated  their  rational,  and  have 
thence  procured  to  themselves  intelligence,  and 
at  the  same  time  have  acknowledged  the  Divine, 
have  their  pleasure  of  the  sciences  and  rational 
delight   turned,    in   the  other   life,   into   spiritual 


166 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


delight,  which  is  that  of  the  knowledges  of  good 
und  of  truth.  They  dwell  in  gardens,  where  there 
appear  beds  of  flowers,  and  grass  plots  beautifully 
arranged,  and  rows  of  trees  round  about,  with  por- 
ticoes and  walks :  the  trees  and  flowers  are  varied 
I'very  day.  The  sight  of  all  in  general  presents 
delights  to  their  minds,  and  the  varieties  in  partic- 
ular continually  renew  those  delights  ;  and  because 
these  correspond  to  tilings  divine,  and  they  are  in 
the  science  of  correspondences,  they  are  always 
filled  with  new  knowledges,  and  thereby  their 
spiritual-rational  is  perfected  :  these  are  their  de- 
lights, because  gardens,  beds  of  flowers,  grass 
jilots,  and  trees,  correspond  to  sciences,  to  knowl- 
edges, and  thence  to  intelligence.  Those  who 
have  ascribed  all  things  to  the  Divine,  and  have 
regarded  nature  respectively  as  dead,  only  sub- 
servient to  things  spiritual,  and  have  confirmed 
themselves  in  this,  are  in  heavenly  light ;  and  all 
things  which  appear  before  their  eyes  derive  from 
that  light  a  transparency,  in  which  they  behold  in- 
numerable variegations  of  light,  which  their  inter- 
nal sight  as  it  were  immediately  imbibes  :  thence 
they  perceive  interior  delights.  The  things  which 
appear  in  their  houses  are  as  it  were  of  diamond, 
in  which  are  similar  variegations.  It  was  said  that 
the  walls  of  their  houses  are  as  it  were  crystalline, 
thus  also  transparent,  and  in  them  appear  as  it 
were  flowing  forms  representative  of  heavenly 
things,  and  this  also  with  perpetual  variety  ;  and 
those  things  exist,  because  such  transparency  cor- 
responds to  an  intellect  enlightened  by  the  Lord, 
the  shadows  being  removed  which  arise  from  the 
fiiith  and  love  of  natural  things.  Such  are  the 
things,  and  infinite  others,  concerning  which  it  is 
said,  by  those  who  have  been  in  heaven,  that  they 
have  seen  what  eye  has  never  seen,  and,  from  the 
perception  of  divine  things  communicated  to  them 
from  those  things,  that  they  have  heard  what  the 
ear  has  never  heard.  Those  who  have  not  acted 
clandestinely,  but  have  been  desirous  that  all 
things  which  they  thought  should  be  exposed  to 
view,  so  far  as  civil  life  permitted,  because  they 
hajve  thought  nothing  but  what  was  sincere  and 
just  from  the  Divine,  in  heaven  they  have  lucid 
faces,  and  in  the  face  from  that  light  each  of  their 
affections  and  thoughts  appear  as  in  a  form,  and 
as  to  speech  and  actions,  they  are  as  it  were  the 
effigies  of  their  affections ;  hence  they  are  loved 
more  than  others.  When  they  speak,  the  face  be- 
comes somewhat  obscure,  but  when  they  have  done 
speaking,  the  same  things  which  they  spoke  appear 
together  in  the  face  fully  exposed  to  view :  all 
things,  also,  which  exist  around  them,  because  they 
correspond  to  their  interiors,  are  in  such  an  appear- 
ance, that  it  is  perceived  clearly  by  others  what 
they  represent  and  signify.  The  spirits  whose 
delight  has  been  to  act  clandestinely,  when  they 
see  them  at  a  distance,  shun  them,  and  appear  to 
themselves  to  creep  away  from  them  like  serpents. 
Those  who  have  regarded  adulteries  as  most  wick- 
ed, and  have  lived  in  the  chaste  love  of  marriage, 
are  beyond  all  others  in  the  order  and  form  of 
heaven,  and  thence  in  all  beauty,  and  continually 
in  the  flower  of  youth.  The  delights  of  their  love 
are  ineffable,  and  they  increase  to  eternity  ;  for 
into  that  love  all  the  delights  and  joys  of  heaven 
How,  because  that  love  descends  from  the  conjunc- 
tion of  tlie  Lord  with  heaven  and  with  the  church, 
and  in  general  from  the  conjunction  of  good  and 
truth,  which  conjunction  is  heaven  itself  in  gen- 
eral, and  with  every  individual  angel  in  particular  : 
their  external  delights  are  such  that  they  cannot 
be  described   by  human  words.     But  these  are  I 


only  a  few  of  the  things  which  have  been  told  con- 
cerning the  correspondences  of  the  delights  Avith 
those  who  are  in  heavenly  love.  —  H.  H.  489. 

First  State  of  Man  after  Death. 

061.  There  are  three  states  which  man  passes 
through  after  death,  before  he  comes  either  into 
heaven  or  into  hell :  the  first  state  is  that  of  his 
exteriors  ;  the  second  state  is  that  of  his  interiors  ; 
and  the  third  state  is  that  of  his  preparation.  Man 
passes  through  those  states  in  the  world  of  spirits. 
But  there  are  some  who  do  not  pass  through  tliese 
states,  but  immediately  after  death  are  either  taken 
up  into  heaven,  or  cast  into  hell.  Those  who  are 
immediately  taken  up  into  heaven,  are  those  who 
have  been  regenerated,  and  thus  prepared  for 
heaven,  in  the  world  :  those  who  are  so  regener- 
ated and  prepared  that  they  have  need  only  to 
reject  natural  impurities  with  the  body,  are  imme- 
diately conveyed  by  the  angels  into  heaven:  I 
have  seen  them  taken  up  soon  after  the  hour  of 
death.  But  those  who  have  been  interiorly  wick- 
ed, and  exteriorly  as  to  appearance  good,  thus  who 
have  filled  their  malignity  with  deceit,  and  have 
used  goodness  as  a  means  of  deceiving,  are  im- 
mediately cast  into  iiell :  I  have  seen  some  who 
were  such  cast  into  hell  directly  after  death  ;  one 
of  the  most  .deceitful,  with  his  head  downwards 
and  feet  upwards,  and  others  in  other  ways.  There 
are  also  some  who,  immediately  after  death,  are 
cast  into  caverns,  and  are  thus  separated  from 
those  who  are  in  the  world  of  spirits,  and  are  taken 
out  thence,  and  let  in  thither  by  turns :  these  are 
they,  who,  under  civil  pretences,  have  dealt  wick- 
edly with  the  neighbor.  But  the  latter  and  the 
former  are  few  in  comparison  to  those  who  are 
kept  in  the  world  of  spirits,  and  there,  according 
to  divine  order,  are  prepared  for  heaven  or  for  hell. 
—  H.H.A91. 

662.  The  first  state  of  man  after  death  is  similar 
to  his  state  in  the  world,  because  then  in  like  man- 
ner he  is  in  externals ;  he  has  also  a  similar  face, 
similar  speech,  and  a  similar  mind  {ariimus),  thus  a 
similar  moral  and  civil  life  :  hence  it  is  that  he 
then  knows  no  otherwise  than  that  he  is  still  in 
the  world,  unless  he  adverts  to  those  things  which 
present  themselves,  and  to  those  which  were  said 
to  him  by  the  angels  when  he  was  raised  up,  that 
he  is  now  a  spirit.  Thus  one  life  is  continued  in- 
to the  other,  and  death  is  only  the  passage. 

6(33.  Because  the  spirit  of  man  recently  depart- 
ed from  the  world  is  such,  therefore  he  is  then 
recognized  by  his  friends,  and  by  those  whom  he 
had  iinown  in  the  world  ;  for  spirits  perceive  this, 
not  only  from  his  face  and  speech,  but  also  from 
the  sphere  of  his  life  when  they  approach.  Every 
one,  in  the  other  life,  Avhen  he  thinks  of  another, 
presents  also  to  himself  his  face  in  thought,  and 
at  the  same  time  some  things  which  are  of  his  life, 
and  when  he  does  this,  the  other  becomes  present, 
as  if  he  was  sent  for  and  called  :  this  exists  in  the 
spiritual  world  from  the  fact,  that  thoughts  are 
there  communicated,  and  that  there  are  no  spaces 
there,  such  as  exist  in  the  natural  world.  Hence 
it  is  that  all,  when  they  first  come  into  the  other 
life,  are  recognized  by  their  friends,  their  relatives, 
and  those  known  to  them  in  any  way ;  and  also 
that  they  talk  together,  and  afterwards  consociate 
according  to  their  friendship  in  the  world.  I  have 
frequently  heard  that  those  who  have  come  from 
the  world  have  rejoiced  at  seeing  their  friends 
again,  and  that  their  friends  in  turn  have  rejoiced 
that  they  had  come  to  them.  This  is  common, 
that  a  married  person  meets  his  or  her  former 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


1(17 


spouse,  and  that  they  congratulate  each  other; 
they  also  remain  tofjether,  hut  a  lonjjer  or  shorter 
time,  accordinjj  to  the  (lelifjht  of  cohabitation  in 
the  world:  nevertheless,  if  love  truly  conjuijial, 
which  love  is  the  conjunction  of  minds  from  heav- 
enly love,  has  not  joined  them  tofrether,  after  re- 
inainingr  totrctlier  some  time  they  are  separated. 
But  if  the  minds  of  the  parties  were  in  disaifree- 
inent,  and  interiorly  loathed  each  other,  they  burst 
forth  into  open  enmity,  and  sometimes  into  com- 
bat; notwithstandiniif  which  they  are  not  separated 
until  tiiey  enter  tlie  second  state,  which  will  be 
treated  of  in  what  presently  follows. 

(164.  Because  the  life  of  spirits  recently  deceased 
is  not  unlike  their  life  in  the  natural  world,  and 
because  they  do  not  know  any  thinjf  about  the 
state  of  their  life  after  death,  nor  any  thinfj  about 
heaven  and  hell,  except  what  they  have  learned 
from  the  sense  of  the  letter  of  the  Word,  and 
preaching  thence  ;  therefore,  after  they  have  won- 
dered that  they  are  in  a  body,  and  in  every  sense 
which  they  had  in  the  world,  and  that  they  see 
similar  objects,  tliey  come  into  a  desire  of  knowing 
what  heaven  is,  and  what  hell  is,  and  wliere  they 
are ;  wherefore  they  are  instructed  by  their  friends 
concerninfj  the  state  of  eternal  life,  and  are  like- 
wise led  about  to  various  places,  and  into  various 
companies,  and  some  into  cities,  and  also  into  gar- 
dens and  paradises,  generally  to  magnificent  things, 
since  such  things  delight  the  externals,  in  which 
they  are.  They  are  brought,  then,  by  turns,  into 
tlieir  own  thoughts,  wiiich  they  had  entertained 
in  the  life  of  the  body,  concerning  the  state  of 
tiieir  souls  after  death,  and  concerning  heaven  and 
concerning  hell  ;  and  this  even  till  they  feel  in- 
dignant that  tiiey  had  been  entirely  ignorant  of 
puch  things,  and  likewise  at  tlie  ignorance  of  the 
churclu  Almost  all  desire  to  know  whether  they 
shall  come  into  heaven  ;  most  persons  believe  that 
they  shall  come  into  heaven,  because  in  the  world 
they  have  led  a  moral  and  civil  life  ;  not  consider- 
ing that  the  bad  and  the  good  lead  a  similar  life 
jn  externals,  alike  doing  good  to  others,  and  alike 
frequenting  places  of  public  worship,  hearing  ser- 
:nons  and  praying ;  not  Icnowing  at  all  that  exter- 
.'lal  acts  and  the  externals  of  worship  do  nothing, 
but  the  internals,  from  which  externals  proceed. 
Out  of  some  thousands,  scarcely  one  knows  what 
internals  are,  and  that  in  them  is  heaven  and  the 
church  for  man  ;  and  still  less  that  external  acts 
iire  such  as  the  intentions  and  thoughts  are,  and 
that  in  these  are  love  and  faith,  from  which  they 
are ;  and  when  they  are  instructed,  they  do  not 
comprehend  that  thinking  and  willing  are  of  any 
avail,  but  only  speaking  and  acting  :  such,  for  the 
most  part,  are  they,  who  at  this  day  come  from  the 
Christian  world  into  the  other  life. 

Gti5.  Nevertheless,  they  are  explored  by  good 
spirits,  as  to  their  quality,  and  this  by  various  meth- 
ods, since,  in  this  first  state,  the  wicked,  equally  as 
the  good,  speak  truths,  and  do  good  actions :  this 
is  from  the  cause  mentioned  above,  because  they 
have  alike  lived  morally  in  the  external  form,  since 
they  have  lived  in  governmertts  and  under  laws, 
and  since  they  have  thereby  acquired  the  reputa- 
tion of  being  just  and  sincere,  and  have  secured 
favor,  and  thus  been  exaJted  to  honors  and  obtained 
-  wealth,  lint  evil  spirits  are  distinguished  from  the 
good  principally  by  this,  that  the  evil  attend  eager- 
ly to  what  Ls  said  about  external  things,  and  lit- 
tle to  what  is  said  about  internal  things,  which 
are  the  truths  a^id  goods  of  the  church  and  of 
heaven  :  these  things  indeed  they  hear,  but  not 
witli   uttCRtion   and  joy.      They  are   also   distin- 


guished by  this,  that  they  frequently  turn  them- 
selves to  certain  quarters,  and,  when  lePc  to  them- 
selves, they  go  into  the  paths^  whicii  are  in  that 
direction  ;  from  the  ijuarters  to  which  they  turn, 
and  the  paths  in  which  they  go,  it  is  ascertained 
what  the  love  is  wliicii  leads  them. 

()(')().  All  the  spirits  wiio  arrivo  from  the  world 
arc  indeed  attaciied  to  sotne  society  in  heaven,  or 
to  some  society  in  hell,  but  only  as  to  their  interi- 
ors :  but  the  interiors  are  not  innnifested  to  any 
one,  so  long  as  they  are  in  exteriors,  for  cxternul 
things  hide  and  cover  things  internal,  especially 
with  those  who  are  in  interior  evil  :  nevertheless, 
afterwards  they  appear  manifest,  when  they  come 
into  the  second  state,  because  then  their  interiors 
are  opened,  and  the  exteriors  laid  asleep. 

607.  This  first  state  of  man  after  death  contin- 
ues mth  some  for  days,  with  some  for  months,  and 
with  some  for  a  year ;  and  seldom  with  any  one 
beyond  a  year:  in  each  case  with  a  difiereiice  ac- 
cording to  the  agreement  and  disagreement  of  the 
interiors  with  the  exteriors.  For  with  every  one, 
the  exteriors  and  interiors  must  act  in  unity,  and 
must  correspond,  it  not  being  allowed  to  any  one, 
in  the  spiritual  world,  to  think  and  will  in  one  way, 
and  to  speak  and  act  in  another  :  every  one,  then, 
must  be  the  effigy  of  his  own  affection  or  of  his 
own  love,  and  therefore  such  as  he  is  in  the  interi- 
ors, such  he  must  be  in  the  exteriors.  For  whicli 
reason  the  exteriors  of  a  spirit  arc  first  uncovered 
and  reduced  to  order,  that  they  may  serve  as  a 
plane  corresponding  to  the  interiors,  —  H.  11. 
49:3-498. 

Secoud  State  after  Death. 

(.5(38.  When  the  first  state  is  passed  througii, 
which  is  the  state  of  the  exteriors,  treated  of  in 
the  preceding  article,  the  man-spirit  is  let  into  tiie 
state  of  his  interiors,  or  into  the  state  of  his  inte- 
rior will  and  the  thought  thence,  in  which  he  iiad 
been  in  the  world,  when  left  to  himself  he  tiiought 
freely  and  without  restraint.  Into  this  state  he 
glides  without  being  aware  of  it,  in  like  manner 
as  in  the  world,  when  he  withdraws  the  thought 
which  is  nearest  to  the  speech,  or  from  which  the 
speech  is,  towards  his  interior  thought,  and  abides 
in  that.  Wherefore,  when  the  man-spirit  is  In  this 
state,  he  is  in  himself,  and  in  his  own  very  life  ; 
for  to  think  freely  from  his  own  proper  affection  is 
the  very  life  of  man,  and  is  himself.  —  H.  H.  502, 

(569.  All  men  whatever  are  let  into  this  stale 
after  death,  because  it  is  proper  to  their  spirit : 
the  former  state  is  of  a  quality  such  as  the  man 
put  on  as  to  the  spirit  when  in  company,  Avhlch 
state  is  not  proper  to  him,  —  H.  H.  504. 

670.  When  the  spirit  is  in  tiie  state  of  his  inte- 
riors, it  then  manifestly  appears  of  what  quality 
tlie  man  was  in  himself,  when  in  the  world,  fur  he 
then  acts  from  his  own  proprium :  he  who  was  in- 
teriorly in  good  in  the  world,  then  acts  rationally 
and  wisely,  yea,  more  wisely  than  in  the  world, 
because  he  is  released  from  connection  with  the 
body,  and  thence  with  terrestrial  things,  which 
caused  obscurity,  and  as  it  were  interposed  a 
cloud.  But  he  who  was  in  evil  in  the  world  then 
acts  foolishly  and  insanely,  yea,  more  insanely 
than  in  the  world,  because  he  is  in  freedom,  and 
under  no  restraint;  for  when  he  lived  in  the  world, 
he  was  sane  in  externals,  since  he  thereby  assumed 
the  appearaivce  of  a  rational  man  ;  wherefore,  wlien 
external  things  are  taken  away  from  him,  his  in- 
sanities are  revealed.  —  H.  H.  505, 

(571.  All  who  have  lived  in  good  in  the  world, 
and  have  acted  from   conscience,  who  are  thosp 


168 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


that  have  acknowJeilg-eJ  the  Divine  and  have 
loved  divine  truths,  especially  those  who  have  ap- 
plied them  to  lite,  ajjpoiir  to  themselves,  when  let 
into  the  state  of  their  interiors,  like  those  who  are 
awakened  out  of  sleep,  and  like  those  who  from 
shade  enter  into  lijjht  They  think  also  from  the 
light  of  heaven,  thus  from  interior  wisdom,  and 
they  act  from  good,  tiius  from  interior  affection : 
heaven  also  flows  in  into  their  thoughts  and  affec- 
tions, with  interior  blessedness  and  delight,  of 
which  before  th(>y  know  nothing ;  for  they  have 
communication  with  tiie  angels  of  heaven.  Then, 
also,  they  acknowledge  the  Lord,  and  worship  Him 
from  their  very  life,  for  tiiey  are  in  their  own 
proper  life  when  in  the  state  of  their  interiors  ; 
and  they  likewise  acknowledge  and  worship  Him 
from  freedom,  for  freedom  is  of  interior  affection : 
they  recede  also  thus  from  external  sanctity,  and 
come  into  internal  sanctity,  in  which  essential 
worship  truly  consists.  Such  is  the  state  of  those 
,  who  have  lived  a  Christian  life  according  to  the 
'  precepts  in  the  Word.  But  altogether  contrary  is 
,  the  state  of  those  who  in  the  world  have  lived  in 
evil,  and  who  have  had  no  conscience,  and  thence 
have  denied  the  Divine ;  for  all  who  live  in  evil, 
interiorly  in  themselves  deny  the  Divine,  howso- 
ever they  may  think  that  they  do  not  deny  but 
acknowledge,  when  they  are  in  externals  ;  for  to 
acknowledge  the  Divine,  and  to  live  wickedly,  are 
opposites.  Such  persons  appear  in  the  other  life, 
when  tliey  come  into  the  state  of  their  interiors, 
and  are  heard  to  speak  and  seen  to  act,  as  infatu- 
ated ;  for,  from  their  evil  lusts,  they  burst  forth 
into  all  abominations,  into  contempt  of  others,  into 
ridicule  and  blasphemy,  into  hatred  and  revenge ; 
they  contrive  plans  of  mischief,  some  of  them  with 
such  cunning  and  malice,  that  it  can  scarcely  be 
credited  that  any  thing  of  the  kind  could  exist  in 
any  man ;  for  they  are  then  in  a  free  state  to  act 
according  to  the  thoughts  of  their  will,  because 
they  are  separated  from  exterior  things,  which  re- 
strained and  checked  them  in  the  world :  in  a 
word,  they  are  deprived  of  rationality,  because  in 
the  world  the  rational  had  not  resided  in  their 
interiors,  but  in  their  exteriors  :  nevertlieless,  they 
then  appear  to  themselves  wiser  than  others.  Such 
being  their  character,  therefore,  when  they  are  in 
this  second  state,  they  are  remitted,  by  short  inter- 
vals, into  the  state  of  their  exteriors,  and  then  into 
the  memory  of  their  actions  when  they  were  in  the 
state  of  their  interiors.  Some  of  them  are  then 
ashamed,  and  acknowledge  that  they  have  been 
insane  ;  some  are  not  ashamed  ;  some  are  indig- 
nant at  not  being  allowed  to  be  continually  in 
the  state  of  their  exteriors.  But  it  is  shown  to 
these  latter  what  their  quality  would  be  if  they 
were  continually  in  this  state,  namely,  that  they 
would  clandestinely  attempt  similar  things,  and  by 
appearances  of  goodness,  of  sincerity,  and  justice, 
would  seduce  the  simple  in  heart  and  faith,  and 
would  wholly  destroy  themselves,  for  their  exteri- 
ors would  burn  at  length  with  a  similar  fire  as 
their  interiors,  which  would  consume  all  their  life. 
672.  When  spirits  are  in  tiiis  second  state,  they 
appear  altogether  such  as  they  had  been,  in  them- 
selves, in  the  world,  and  the  things  which  they 
had  done  and  spoken  in  concealment  are  also  pub- 
lished ;  for  then,  inasmuch  as  external  things  do 
not  restrain  them,  they  speak  similar  things  open- 
ly, and  likewise  endeavor  to  act  similar  things, 
not  bemg  afraid  for  their  reputation,  as  in  the 
world.  They  are  also  then  brought  into  several 
states  of  their  own  evils,  that  their  quality  may 
appear  to  angels  and  good  spirits.     Thus  hidden 


things  are  laid  open,  and  secret  things  are  un- 
covered, according  to  the  Lord's  words :  "  There 
is  nothing  covered  which  shall  not  be  uncovered, 
and  hidden  which  shall  not  be  known :  what  ye 
have  said  in  darkness  shall  be  heard  in  light,  and 
what  ye  have  spoken  into  the  ear,  in  closets,  shall 
be  preached  on  the  house  tops,"  Luke  xii.  2,  3. 
And  in  another  place  :  "  I  say  unto  you,  whatso- 
ever useless  word  men  have  spoken,  they  shall 
give  an  account  thereof  in  the  day  of  judgment," 
Matt.  xii.  .'Jt).  —  H.  H.  500,  507. 

673.  Evil  spirits,  when  they  are  in  this  second 
state,  inasmuch  as  they  rush  headlong  into  evils 
of  every  kind,  are  wont  to  be  frequently  and  griev- 
ously punished.  Punishments,  in  the  worid  of 
spirits,  are  manifold,  nor  is  any  respect  had  to 
person,  whether  the  culprit  had  been  in  the  world 
a  king  or  a  servant.  Every  evil  brings  along  with 
it  punishment,  they  being  conjoined  ;  wherefore, 
whoever  is  in  evil,  is  also  in  the  punishment  of 
evil.  But  still  no  one  there  sutfers  punishment 
on  account  of  the  evils  which  he  had  done  in  the 
world,  but  on  account  of  the  evils  which  he  then 
does  :  yet  it  amounts  to  the  same,  and  is  the  same 
thing,  whether  it  be  said  that  men  suffer  punish- 
ment on  account  of  their  evils  in  the  world,  or 
tliat  they  suffer  punishment  on  account  of  the  evils 
which  they  do  in  the  other  life,  inasmuch  as  every 
one,  after  death,  returns  into  his  own  life,  and  thas 
into  similar  evils  ;  for  the  quality  of  the  man  i? 
such  as  it  had  been  in  the  life  of  his  body.  That 
they  are  punished,  is  because  the  fear  of  punish- 
ment is  the  only  means  of  subduing  evils  in  this 
state  :  exhortation  is  no  longer  of  any  avail,  nei- 
ther information,  nor  the  fear  of  the  law  and  for 
reputation,  since  the  spirit  now  acts  from  his  na- 
ture, which  cannot  be  restrained  nor  broken  ex- 
cept by  punishments.  But  good  spirits  are  never 
punished,  although  they  have  done  evils  in  the 
world,  for  their  evils  do  not  return :  and  it  is  like- 
wise given  to  know,  that  their  evils  were  of  an- 
other kind  or  nature,  not  being  done  purposely 
contrary  to  the  truth,  and  not  from  any  other  evil 
heart  than  what  they  received  hereditarily  from 
their  parents,  into  which  they  had  been  carried 
from  a  blind  delight,  when  they  were  in  externals 
separate  from  internals.  —  H.  H.  509. 

674.  An  evil  spirit,  when  he  is  in  the  state  of 
his  interiors,  is  turned  by  degrees  to  his  own  so- 
ciety, and  at  length  directly  to  it,  before  this  state 
is  ended  ;  and  when  this  state  is  ended,  then  the 
evil  spirit  himself  casts  himself  into  the  hell 
where  his  like  are.  The  act  itself  of  casting 
appears  to  the  sight  like  one  falling  headlong, 
with  the  head  downwards  and  the  feet  upwards ; 
the  reason  that  it  so  appears  is,  because  he  is  in 
inverted  order,  having  loved  infernal  tilings  and 
rejected  heavenly  things.  Some  evil  spirits  in  this 
second  state  by  turns  enter  the  hells,  and  likewise 
come  out  again,  but  these  do  not  appear  on  the  oc- 
casion to  fall  headlong,  as  wiien  tliey  are  fully  vas- 
tated.  The  society  itself,  in  which  they  had  been 
as  to  their  spirit  in  the  world,  is  likewise  shown  to 
them  ^viien  tliey  are  in  tiie  state  of  their  exteriors, 
that  tiiey  may  thence  know  that  they  have  been  in 
hell  even  in  the  life  of  the  body ;  but  still  not  in  a 
similar  state  with  those  who  are  in  hell  itself,  but 
in  a  similar  state  with  tiiat  of  tliose  who  are  in  the 
world  of  spirits  ;  concerning  whose  state,  in  re- 
spect to  that  of  tiiose  who  are  in  hell,  more  will  be 
said  in  what  follows.  —  H.  H.  510. 

675.  The  separation  of  evil  spirits  from  good 
spirits  is  effected  in  this  second  state ;  for  in  the 
first  state  tliey  are  together,  since  while  a  spirit  is 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


169 


in  his  exteriors  he  is  as  he  was  in  the  world,  thus 
as  an  evil  person  with  a  good  one  there,  and  as  a 
good  person  with  an  evil  one ;  but  it  is  otherwise 
when  he  is  brought  into  his  interiors,  and  left  to 
his  own  nature  or  will.  The  separation  of  tlie 
good  from  the  evil  is  eftected  by  various  moans ; 
generally  by  their  being  led  about  to  those  socie- 
ties with  ^vhich  tiiey  had  had  comnnuiication  by 
good  thoughts  and  affections  in  their  first  state, 
and  so  to  those  which  they  had  induced  to  believe, 
by  external  appearances,  that  they  were  not  evil. 
They  are  most  usually  led  about  through  a  wide 
circle,  and  are  every  where  shown  to  good  spirits 
such  ;is  they  are  in  themselves  :  at  the  sight  of 
them  then  the  good  spirits  turn  themselves  away, 
and  as  they  turn  tiiemselves  away,  so  likewise  the 
evil  spirits  who  are  carried  about,  are  averted  from 
them,  as  to  their  faces,  to  the  quarter  where  their 
infernal  society  is,  into  which  they  are  about  to 
come.  Not  to  mention  other  methods  of  separa- 
tion, wliich  are  several.  —  H.  H.  511. 

Third  State  after  Death. 

G7G.  The  third  state  of  man  after  death,  or  of 
his  spirit,  is  a  state  of  instruction :  this  state  is  for 
those  who  come  into  heaven,  and  become  angels, 
but  not  for  those  who  come  into  hell,  since  these 
cannot  be  instructed.  Wherefore  the  second  state 
of  these  latter  is  likewise  their  third,  which  is 
ended  in  tiiis,  tliat  they  are  altogether  turned  to 
their  own  love,  thus  to  the  infernal  society  which 
is  in  similar  love.  When  this  is  effected,  they 
then  think  and  will  from  that  love ;  and  because 
that  love  is  infernal,  they  will  nothing  but  what 
is  evil,  and  think  nothing  but  what  is  false,  these 
things  being  their  delights,  because  they  are  of 
their  love ;  and  hence  they  reject  all  the  good  and 
true,  which  they  had  before  adopted  because  they 
served  as  means  for  their  love.  But  the  good  are 
brought  from  the  second  state  into  the  third,  which 
is  the  state  of  their  preparation  for  heaven,  by  in- 
struction. For  no  one  can  be  prepared  for  heaven, 
except  by  the  knowledges  of  what  is  good  and 
true,  thus  except  by  instruction ;  since  no  one 
can  know  what  spiritual  good  and  truth  arc,  and 
what  the  evil  and  the  false,  which  are  opposite  to 
them,  unless  he  be  instructed. 

677.  Instructions  are  effected  by  the  angels  of 
several  societies,  especially  by  those  which  are  in 
the  northern  and  southern  quarters,  for  those  an- 
gelic societies  are  in  intelligence  and  wisdom  from 
the  knowledges  of  good  and  truth.  The  places 
of  instruction  are  to  tlie  north,  and  are  various, 
arranged  and  distinguished  according  to  the  genera 
and  species  of  heavenly  goods,  that  all  and  each 
may  be  tiiere  instructed  according  to  their  genius 
and  faculty  of  reception ;  those  places  extend  in 
all  directions  there  to  a  considerable  distance. 
The  good  spirits  wiio  are  to  be  instructed  are  con- 
veyed thither  by  the  Lord,  when  they  have  passed 
through  their  second  state  in  the  world  of  spirits  ; 
but  still  not  all ;  for  they  who  have  been  instructed 
in  the  world  were  there  also  prepared  by  the  Lord 
for  heaven,  and  are  conveyed  into  heaven  by 
another  way  ;  some  immediately  after  death  ;  some 
after  a  short  stay  with  good  spirits,  where  the 
grosser  things  of  their  thoughts  and  affections, 
whicli  they  contracted  from  honors  and  riches  in 
the  world,  are  removed,  and  thus  they  are  purified. 
Some  are  first  vastated,  which  is  effected  in  places 
under  the  soles  of  the  feet,  which  are  called  the 
lower  earth,  where  some  suffer  severely ;  these 
are  they  who  have  confirmed  themselves  in  falses, 
22 


and  still  have  led  good  lives ;  for  falses  confirmed 
inhere  with  much  force,  and  until  tiiey  are  dis- 
persed, trutiis  cannot  be  seen,  thus  cannot  be  re- 
ceived. 

678.  All  who  are  in  places  of  instruction  dwell 
distinct  among  themselves  ;  for  they  are  severally 
as  to  their  interiors  connected  with  tlie  societies 
of  heaven  to  which  they  are  about  to  come. 
Wherefore  since  the  societies  of  heaven  are  ar- 
ranged according  to  a  heavenly  form,  so  likewise 
are  the  places  where  instructions  are  given ;  it  is 
on  this  account,  that  when  those  places  are  viewed 
from  heaven,  there  appears  there  as  it  were  a 
heaven  in  a  lesser  form.  They  extend  themselves 
there  in  length  from  east  to  west,  and  in  breadth 
from  south  to  jiorth  :  but  the  breadth  to  appearance 
is  less  than  the  length.  The  arrangements  in 
general^  are  as  follows.  In  front  are  those  who 
died  infants,  and  have  been  educated  in  heaven  to 
the  age  of  first  adolescence,  who,  after  passing 
the  state  of  their  infancy  with  the  females  ap- 
pointed to  educate  them,  are  brought  thither  by 
the  Lord  and  instructed.  Behind  them  are  the 
places  where  those  are  instructed  who  died  adults, 
and  who  in  the  world  were  in  the  affection  of  truth 
from  the  good  of  life.  Behind  them  are  they  who 
have  professed  the  Mahomedan  religion,  and  in  the 
world  have  led  a  moral  life,  and  acknowledged 
one  Divine,  and  the  Lord  as  the  very  Prophet; 
these,  when  they  recede  from  Mahomed,  because 
he  is  not  able  to  help  them,  accede  to  the  Lord, 
and  worship  Him,  and  acknowledge  his  Divine, 
and  then  are  instructed  in  the  Christian  religion. 
Behind  these,  more  to  the  north,  are  the  places  of 
instruction  of  various  nations,  (or  heatlien,)  who  in 
the  world  have  led  a  good  life  in  conformity  with 
their  religion,  and  have  thence  acquired  a  species 
of  conscience,  and  have  done  what  is  just  and 
right,  not  so  much  on  account  of  the  K"'s  of  their 
goverimient,  but  on  account  of  the  laws  of  re- 
ligion, which  they  believed  ought  to  be  devoutly 
observed,  and  in  no  way  to  be  violated  by  deeds ; 
all  these,  when  they  are  instructed,  are  easily  led 
to  acknowledge  the  Lord,  because  it  is  impressed 
on  their  hearts  that  God  is  not  invisible,  but  visible 
under  a  human  form  :  these  in  number  exceed  all 
the  rest;  the  best  of  them  are  from  Africa. 

679.  But  all  are  not  instructed  in  a  similar  man- 
ner, nor  by  similar  societies  of  heaven.  They 
who  from  infancy  have  been  educated  in  heaven, 
are  instructed  by  angels  of  the  interior  heavens, 
inasmuch  as  they  have  not  imbibed  falses  from 
falses  of  religion,  nor  have  defiled  their  spiritual 
life  by  grossness  from  honors  and  riches  in  the 
world.  They  who  have  died  adult,  are  mostly  in 
structed  by  angels  of  the  ultimate  heaven,  becausi' 
these  angels  are  more  suited  to  them  than  the  an 
gels  of  the  interior  heavens,  for  the  latter  are  irt 
interior  wisdom,  which  is  not  as  yet  received.  Bui 
the  Maiiomedans  are  instructed  by  angels  who 
had  before  been  in  the  same  religion,  and  had 
been  converted  to  Christianity.  The  nations  (or 
heathen)  likewise,  are  instructed  by  their  respec- 
tive angels. 

680.  All  instruction  is  there  effected  from  doc- 
trine derived  from  the  Word,  and  not  from  the 
Word  without  doctrine.  Ciiristians  are  instructed 
from  heavenly  doctrine,  which  is  in  perfect  agree- 
ment with  the  internal  sense  of  the  Word.  All 
others,  as  the  Maiiomedans,  and  the  nations  (or 
heathen)  are  instructed  from  doctrines  adequate  to 
their  apprehension,  which  differ  from  heavenly 
doctrines  only  in  this,  that  spiritual  life  is  taught 


170 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


by  moral  life,  in  agreement  with  the  good  dogmas 
of  their  religion,  from  which  they  have  derived 
their  life  in  the  world. 

681.  Instructions  in  the  heavens  differ  from  in- 
structions on  earth  in  this,  that  knowledges  are 
not  committed  to  the  memory,  bnt  to  the  life ; 
for  the  meraory  of  spirits  is  in  their  life,  inas- 
much as  they  receive  and  imbibe  all  things 
which  are  in  agreement  with  their  life,  and  do  not 
receive,  still  less  imbibe,  those  things  which  are 
not  in  agreement;  for  spirits  are  .affections,  and 
thence  in  a  human  form  similar  to  their  affections. 
This  being  the  case  with  tliem,  the  affection  of 
truth  is  continually  inspired  for  the  sake  of  the 
uses  of  life  ;  for  the  Lord  provides  that  every  one 
may  love  the  uses  suited  to  his  genius,  which  love 
is  also  exalted  by  the  hope  of  becoming  an  angel. 
And  whereas  all  the  uses  of  heaven  have  reference 
to  the  common  use,  which  is  for  the  Lord's  king- 
dom, this  kingdom  being  their  country,  and  whereas 
all  special  and  singular  uses  are  excellent  in  pro- 
portion as  they  more  nearly  and  more  fully  regard 
that  common  use,  therefore  all  special  and  singular 
uses,  which  are  innumerable,  are  good  and  heav- 
enly. With  every  one  therefore  the  affection  of 
truth  is  conjoined  with  the  affection  of  use,  inso- 
much that  they  act  as  one  ;  truth  is  thus  implanted 
in  use,  so  that  the  truths  which  they  learn  are 
truths  of  use.  Thus  angelic  spirits  are  instructed, 
and  prepared  for  heaven.  The  affection  of  truth 
suitable  to  use  is  insinuated  by  various  means, 
most  of  which  are  unknown  in  the  world  ;  princi- 
pally by  representatives  of  uses,  which  in  the  spir- 
itual world  are  exhibited  by  a  thousand  methods, 
and  with  such  delights  and  pleasantnesses,  that 
they  penetrate  the  spirit,  from  the  interiors  which 
are  of  his  mind  to  the  exteriors  which  are  of  his 
body,  and  thus  affect  the  whole  :  hence  the  spirit 
becomes  asjt  were  his  own  use ;  wherefore,  when 
he  comes  into  his  own  society,  into  which  he  is 
initiated  by  instruction,  he  is  in  his  own  life  when 
in  his  own  use.  From  these  things  it  may  be  man- 
ifest, that  knowledges,  which  are  external  truths, 
do  not  introduce  any  one  into  heaven,  but  the  life 
itself,  which  is  the  life  of  use,  implanted  by  knowl- 
edges. —  H^, /f.  512-517. 

682.  After  spirits  have  been  by  instructions  pre- 
pared for  heaven  in  the  above-mentioned  places, 
which  is  effected  in  a  short  time,  by  reason  that 
they  are  in  spiritual  ideas,  which  comprehend  sev- 
eral things  together,  they  are  then  clothed  Avith 
angelic  garments,  which  for  the  most  part  are 
white,  as  of  fine  linen ;  and  thus  they  are  brought 
to  the  way  which  tends  upwards  to  heaven,  and 
are  delivered  to  the  angel  guards  there,  and  are 
afterwards  received  by  other  angels,  and  are  intro- 
duced into  societies,  and  into  many  gratifications 
there.  Every  one  is  next  led  by  the  Lord  into  his 
own  society,  which  also  is  effected  by  various 
ways,  sometimes  by  winding  paths :  the  ways  by 
which  they  are  led  are  not  known  to  any  angel, 
but  to  the  Lord  alone.  When  they  come  to  their 
own  society,  their  interiors  are  then  opened,  and 
since  these  are  conformable  to  the  interiors  of  the 
angels  who  are  in  that  society,  they  are  therefore 
immediately  acknowledged,  and  received  with  ioy. 
—  K. //.  519. 

State  of  Idiots  aud  the  Insane  after  death. 

683.  "  As  there  are  no  natural  diseases  among 
spirits  in  the  spiritual  world,  (though  there  ex- 
ist spiritual  diseases  and  spiritual  uses,  which  cor- 
respond with  the  natural  diseases  and  cures  in  this 
world,)  there  are  neither  any  hospitals;   but   in- 


stead of  them,  there  are  spiritual  madhouses,  i.i 
some  of  which  are  those  who  theoretically  denied 
God ;  and  in  others,  such  as  practically  did  the 
same.  Those  who  in  the  world  were  idiots,  at 
their  arrival  in  the  other  world,  are  also  foolish  and 
idiotic  ;  but  being  divested  of  their  externals,  and 
their  internals  opened,  as  is  the  case  with  them  all, 
they  acquire  an  understanding  agreeable  to  their 
former  quality  and  life,  inasmucli  as  the  actual  fol- 
lies and  madness  dwell  in  the  external  natural  man, 
and  not  in  the  internal  spiritual."  —  Letter  to  Dr. 
Beyer. 

The  Case  with  executed  Criminals. 

684.  "  One  day  a  prisoner  was  publicly  executed ; 
Mr.  Robsahm  went  in  the  evening  to  visit  Sweden- 
borg,  and  asked  him,  how  a  malefactor,  in  the  mo- 
ment of  his  execution,  finds  himself  on  entering 
the  world  of  spirits.  He  answered,  'When  he 
lays  his  head  on  the  block,  he  loses  his  senses, 
and  that,  after  the  beheading,  when  the  spirit  en- 
ters the  world  of  spirits,  the  prisoner  finds  himself 
alive,  tries  to  make  his  escape,  is  in  expectation  of 
death,  and  in  a  great  fright,  as  thinking  either  on 
the  happiness  of  heaven,  or  the  miseries  of  hell  in 
that  moment.  At  last,  such  a  one  is  associated 
with  the  good  spirits,  who  discover  to  him,  that  he 
is  really  departed  from  the  natural  world.  And 
then  he  is  left  to  the  exercise  of  his  own  inclina- 
tions, which  lead  him  to  the  eternal  place  of  his 
abode.'  Swedenborg  added, '  that  a  man  ripened  in 
evil,  whom  the  law  and  the  axe,  or  halter,  removes 
from  earth,  although  apparently  repenting,  always 
remains  evil  to  eternity  ;  because  his  conversion  is 
forced,  and  not  performed  out  of  his  own  free  will, 
which  God  requires.  For  unless  his  crimes  had 
thrown  him  into  prison,  where  he  sees  death  im- 
pending, he  would  not  have  turned  his  thoughts  to 
God,  much  less  his  heart,  which  is  hardened  by 
custom  to  a  wicked  life ;  and  perceiving  himself, 
after  death,  to  live  as  before,  he  rushes  headlong 
into  the  same  wicked  practices,  as  he  did  in  the 
world,  and  thus  is  quickly  led  on  to  the  hell,  with  the 
spirits  of  which  he  was  in  conjunction  while  on 
earth.  It  is  a  very  different  case,'  added  he,  '  with 
those  who  indeed  are  executed  for  some  crime, 
which  they  have  committed  in  drunkenness  or  pas- 
sion, but  without  any  design  ;  such  persons  repent 
earnestly  of  their  actions ;  and  unless  they  have, 
in  the  course  of  their  life,  confirmed  themselves  in 
opposition  to  the  commandments  of  God,  they  be- 
come after  death,  when  divested  of  their  infirmi- 
ties, happy  spirits.'"  —  Documents  Concerning  tliz 
Life  and  CJiaracter  of  Swedenborg,  p.  69. 

Case  of  a  Suicide. 

685.  A  certain  person,  in  the  life  of  tiie  body, 
had  been  reduced  by  melancholy  to  despair,  until, 
being  instigated  by  diabolical  spirits,  he  destroyed 
himself,  by  thrusting  a  knife  into  his  body.  This 
spirit  came  to  me,  complaining  that  he  was  misera- 
bly treated  by  evil  spirits,  saying  that  he  was 
amongst  furies,  who  continually  infested  him.  The 
place  where  he  was,  namely,  in  the  lower  earth, 
was  a  little  to  the  left,  where  he  was  also  seen  by 
me,  holding  a  knife  in  his  hand,  as  though  he 
would  plunge  it  into  his  breast,  but  with  which  he 
strove  hard,  as  if  wishing  rather  to  cast  it  from 
him,  but  in  vain.  For  what  happens  in  the  houi 
of  death,  remains  a  long  time  before  it  vanishes 
away,  as  was  told  me.*  — 5.  D.  1336,  1337. 


*  The  circumstance  lierc  related  by  our  author  teaches,  in  a 
manner  not  to  be  forgotten,  tlie  fully,  as  well  as  sin,  of  comuiil- 
ting  suicide,  to  escape  from  wretchedness 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


171 


Case  of   an   eloquent  Preacher. 

686.  "  Mr.  llobsahm  having  asked  Swcdenborg 
if  a  certain  curate,  wlio  was  greatly  esteemed 
in  the  capital  on  account  of  his  flowery  sermons, 
and  who  was  lately  deceased,  had  a  place  in  heaven, 
'No,' said  he,  'he  went  directly  into  the  abyss; 
for  this  ecclesiastic  left  his  devotion  in  the  pulpit : 
he  was  not  pious,  but  a  hypocrite,  proud,  and 
greatly  vain  of  the  gifts  he  had  received  from  na- 
ture, and  the  goods  of  fortune  he  was  continually 
seeking  to  acquire.  Truly,  said  he,  false  appear- 
ances will  stand  us  in  no  stead  hereafter ;  they 
were  all  separated  from  him  after  his  decease ;  the 
mask  has  fallen  off  from  him  ;  and  at  that  period 
it  is  manifest  to  all,  whether  the  man  is  inwardly 
evil  or  good.' "  —  Documents,  ^"c,  p.  75. 

Case  of  a  certain  Restorationist. 

687.  "  A  merchant  of  Elberficld  went  to  see  Swe- 
denborg,  and  requested  a  proof  of  his  intercourse 
with  the  spiritual  world.  The  test  he  proposed 
was,  that  Swedenborg  should  learn  from  the  de- 
ceased spirit  of  his  (the  merchant's)  friend,  who 
was  a  student  of  divinity,  the  subject  of  conversa- 
tion which  lie  had  with  him,  on  an  important  topic, 
a  short  time  before  ho  died.  Swedenborg  com- 
plied with  the  request,  and  desired  him  to  call 
again  in  a  few  days,  stating  that  in  the  mean  time 
he  would  see  if  he  could  find  his  friend.  The 
merchant  took  his  leave,  and  despatched  his 
business.  Some  days  after,  he  went  again  to 
Swedenborg,  in  anxious  expectation.  The  old 
gentleman  met  him  with  a  smile,  and  said, '  I  have 
spoken  with  your  friend  ;  the  subject  of  your  dis- 
course was,  the  restitution  of  all  things.^  He  then 
related  to  the  merchant,  with  the  greatest  pre- 
cision, what  he,  and  what  his  deceased  friend,  had 
maintained.  My  friend  turned  pale  ;  for  this  proof 
was  powerful  and  invincible.  He  inquired  further, 
*  How  fares  it  with  my  friend  ?  Is  he  in  a  state  of 
blessedness  ?  '  Swedenborg  answered,  '  No,  he  is 
not  yet  in  heaven ;  he  is  still  in  Hades,  and  tor- 
ments himself  continually  with  the  idea  of  the 
restitution  of  all  things.'  This  answer  caused  my 
friend  the  greatest  astonishment.  He  ejaculated, 
'  My  God  !  what,  in  the  other  world  ? '  Swedenborg 
replied,  '  Certainly  ;  a  man  takes  with  him  his  fa- 
vorite inclinations  and  opinions ;  and  it  is  very  dif- 
ficult to  be  divested  of  them.  We  ought,  therefore, 
to  lay  them  aside  here.' "  —  Documents,  &,•€.,  p.  105. 

Both  Friends  and  Enemies  meet  in  the  other 
Life. 

688.  When  souls  first  arrive  in  the  other  life,  the 
things  of  earth  adhere  to  them,  for  they  do  not 
know  otherwise  than  that  they  are  still  in  the 
world,  and  living  there,  which  has  been  made  evi- 
dent to  mo  by  many  things ;  nor  could  they  per- 
ceive it  to  be  otherwise,  unless  previously  demon- 
strated to  them,  when  they  confessed  it.  Where- 
fore they  also  remember  tiie  associates  whom  they 
had  in  the  life  of  the  body,  and  it  is  there  per- 
mitted them  by  the  Lord  to  find  them  and  converse 
with  tliem,  as  wlien  upon  earth,  but  no  otherwise 
tlnn  as  it  is  permitted  and  granted  them  to  do  so. 
Thus  every  one  can  find  his  friends,  parents,  and 
children ;  they  remain,  however,  no  longer  together 
than  is  granted  by  the  Lord. 

689.  Moreover,  as  they  find  their  friends,  they 
also  meet  with  their  enemies,  especially  when 
from  hatred  they  have  persecuted  them :  hence  it 
may  be  concluded  how  dangerous  it  is  to  perse- 
cute any  one  from  hatred.  For  no  one  there  can 
dissemble,  or  have  one  thing  in  his  mind  and  say 


another  thing  in  words,  and  put  on  a  feigned 
countenance;  but  what  is  felt  in  the  mind  appears 
as  in  clear  day :  thus  dissimulation  breaks  out 
into  open  hatred.  Hence  every  one  may  judge 
how  impossible  it  is  for  such  to  be  admitted  into 
heaven.  —  ^'.  A()10,  611. 

States  of  the  Good  and  Evil  reversed  in  the 
next  Life. 

6(t0.  A  man  who  is  in  tlio  love  of  self  and  of 
the  world,  so  long  as  he  lives  in  the  body,  feels  de- 
light from  those  loves,  and  also  in  each  of  the 
pleasures  which  are  from  them.  But  a  man  who 
is  in  love  to  God  and  in  love  towards  the  neighbor, 
so  long  as  he  lives  in  the  body,  does  not  feel  mani- 
festly delight  from  those  loves,  and  from  the  good 
afl^ections  which  are  from  them,  but  only  a  blessed- 
ness almost  imperceptible,  because  it  ij  stored  np 
in  his  interiors,  and  veiled  by  the  exteriors  which 
are  of  the  body,  and  blunted  by  the  cares  of  the 
world.  But  the  states  are  entirely  changed  after 
death ;  the  delights  of  the  love  of  self  and  of  the 
world  are  tlien  turned  into  what  is  painful  and 
direful,  because  into  such  things  as  are  called  in- 
fernal fire  and  by  turns  into  things  defiled  and 
filthy,  corresponding  to  their  unclean  pleasures, 
which,  wonderful  to  tell,  are  then  dolightfnl  to 
them.  But  the  obscure  delight,  and  almost  imper- 
ceptible blessedness,  which  had  been  with  those 
in  the  world  who  were  in  love  to  God  and  in  love 
towards  the  neighbor,  is  then  turned  into  the  de- 
light of  heaven,  which  is  in  every  way  perceptible 
and  sensible:  for  that  blessedness,  wliich  was 
stored  up  and  lay  hid  in  their  interiors  when  they 
lived  in  the  world,  is  then  revealed  and  brought 
forth  into  manifest  sensation,  because  they  are 
then  in  the  spirit,  and  that  was  the  delight  of  their 
spirit.  —  //.  //.  401. 

Vastations  in  the  Lower  Earth. 

691.  The  lower  earth  is  proximately  beneath  the 
feet,  and  the  region  round  about  to  a  small  dis- 
tance ;  there  most  persons  are  after  death,  before 
they  are  elevated  into  heaven ;  mention  is  made 
also  of  this  earth  in  the  Word  throughout ;  be- 
neath it  are  the  places  of  vastation,  which  arc 
called  pits ;  below  those  places,  and  round  about 
to  much  extent,  are  hells.  Hence  it  is  in  some 
measure  evident,  what  is  meant  by  hell,  what  by 
the  lower  earth,  and  what  by  pit,  when  they  are 
mentioned  in  the  Word.  As  in  Isaiah :  "  Thou 
wast  let  down  to  hell,  to  the  sides  of  the  pit ;  thou 
wast  cast  forth  from  thy  sepulchre  as  an  abomina- 
ble twig ;  the  garment  of  the  slain,  of  the  tiirust 
through  with  the  sword,  who  go  down  to  the  stones 
of  the  pit,"  xiv.  15,  19.  So  in  Ezekiel :  "  When 
I  shall  cause  thee  to  go  down  with  those  who  go 
doAvn  to  the  pit  to  the  people  of  the  age,  and 
shall  cause  thee  to  dwell  in  the  earth  of  things 
below  ;  that  thou  niayest  not  dwell  in  desolations 
from  the  age  with  them  Avho  go  down  to  the  pit ; 
then  I  will  give  gracefulness  in  the  land  of  the 
living,"  xxvi.  20.  —  .//.  C.  4728. 

692.  The  lower  earth  is  beneath  the  soles  of  the 
feet  encompassed  by  the  hells,  on  the  front  by  those 
who  have  falsified  truths  and  adulterated  goods  ; 
to  the  right  by  those  who  pervert  divine  order,  and 
hence  study  to  acquire  to  themselves  power ;  at 
the  back  by  evil  genii,  who  from  self-love  have  se- 
cretly contrived  evil  against  tlie  neighbor:  at  a 
depth  beneath  them  are  they  who  have  altogether 
despised  the  Divine,  and  have  worshipped  nature, 
and  hence  have  removed  every  thing  spiritual  from 
themselves.      With  such   are    they   encompassed 


172 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


who  are  in  the  lower  earth.  At  this  day  also,  they 
who  are  of  the  church,  and  have  filled  their  ideas 
with  worldly  things,  and  also  with  earthly  things, 
and  have  caused  tlio  truths  of  faith  to  be  adjoined 
to  such  things,  are  let  down  to  tlie  inferior  earth, 
and  there  also  are  in  combats;  and  this  until  those 
worldly  and  earthly  tilings  are  separated  from  the 
truths  of  faith,  and  such  things  inserted,  that  they 
can  no  more  be  conjoined.  When  this  is  accom- 
plished, they  are  then  elevated  thence  into  heaven; 
for  until  such  things  are  removed,  they  cannot  in 
any  wise  be  with  the  angels,  inasmuch  as  those 
tilings  are  darkness  and  defilements,  which  do  not 
accord  witli  the  light  and  purity  of  heaven.  —  A. 
C.  7090. 

693.  There  are  many  persons  who  during  their 
abode  in  the  world,  through  simplicity  and  igno- 
rance, have  imbibed  falses  as  to  faith,  and  have 
formed  a  certain  species  of  conscience  according 
to  the  principles  of  their  faith,  and  have  not,  like 
others,  lived  in  hatred,  revenge,  and  adulteries. 
These  in  another  life,  so  long  as  they  are  princi- 
pled in  what  is  false,  cannot  be  introduced  into  the 
heavenly  societies,  lest  they  should  contaminate 
them,  and  therefore  they  are  kept  for  a  certain 
time  in  the  lower  earth,  in  order  that  they  may  put 
off  these  false  principles.  The  periods  of  their 
continuation  there  are  longer  or  shorter  according 
to  the  nature  of  the  falsity,  the  life  which  they 
have  thereby  contracted,  and  the  principles  which 
tliey  have  confirmed  in  themselves  ;  and  some  of 
them  suffer  severely,  but  others  only  in  a  trifling 
degree.  These  states  are  denominated  vastations, 
and  are  frequently  mentioned  in  the  Word.  When 
the  time  of  vastation  is  over  they  are  taken  up  into 
heaven,  and  being  novitiates,  are  instructed  in  the 
truths  of  faith  by  the  angels  amongst  whom  they 
are  received. 

G94.  There  are  some  who  willingly  endure  vas- 
tations, that  they  may  thereby  put  off  the  false 
principles  which  they  had  contracted  in  the  world  ; 
but  it  is  impossible  for  any  one  to  get  rid  of  them 
in  the  other  life,  except  after  some  delay,  and  by 
means  provided  by  the  Lord.  During  their  con- 
tinuance in  the  lower  eartli  they  are  kept  by  the 
Lord  in  the  hope  of  deliverance,  and  in  the  con- 
sideration of  the  end  proposed,  which  is  their 
amendment  and  preparation  for  the  reception  of 
heavenly  happiness. 

695.  Some  are  kept  in  a  state  intermediate  be- 
tween sleep  and  wakefulness,  and  think  very  little, 
except  when  they  are,  as  it  were,  occasionally 
roused  to  the  recollection  of  what  they  had  thought 
and  done  during  the  life  of  the  body,  when  they 
again  relapse  into  the  state  just  described,  and 
thus  become  vastated.  These  are  beneath  the  left 
foot,  a  little  in  front. 

6[}6.  Those  who  have  fully  confirmed  themselves 
m  false  principles,  are  reduced  to  a  stale  of  abso- 
lute ignorance ;  when  such  is  their  obscurity  and 
confusion,  that  if  they  only  think  of  the  notions 
in  which  they  have  previously  fortified  themselves, 
they  are  seized  with  inward  pain.  After  a  stated 
time,  however,  they  are  as  it  were  created  anew, 
and  become  principled  in  the  truths  of  faith. 

697.  Those  who  have  placed  righteousness  and 
merit  in  good  works,  and  thus  have  attributed  sal- 
vation to  themselves  instead  of  to  the  Lord  and 
his  righteousness  and  merit,  and  have  confirmed 
themselves  herein  both  by  tliought  and  life,  have 
their  false  principles  changed  in  another  life  into 
fantasies,  in  consequence  of  which  it  actually  ap- 
pears to  them  as  if  they  were  cutting  wood.  I 
iiave  conversed  with  them  whilst  thus  occupied, 


when,  if  they  be  asked  whether  they  are  not  fa- 
tigued, they  reply  that  they  have  not  yet  done 
work  enough  to  merit  heaven.  It  appears,  whilst 
they  are  cutting  the  wood,  as  though  something 
of  the  Lord  was  in  it,  so  that  the  wood  is  merit. 
The  more  of  the  Lord  there  seems  to  be  in  the 
wood,  so  much  the  longer  they  continue  in  that 
state  ;  but  as  this  disappears,  they  draw  nigh  to 
the  end  of  their  vastation.  At  length  they  become 
so  improved  as  to  be  capable  of  admission  into 
good  societies  ;  still,  however,  they  fluctuate  for  a 
long  while  between  truth  and  falsity.  The  Lord 
takes  much  care  of  them,  because  they  have  led 
a  pious  life,  and  occasionally  sends  his  angels  to 
them.  These  are  they  who  are  represented  in  the 
Jewish  church  by  the  hewers  of  wood,  Joshua  ix. 
23,  27. 

698.  Those  who  have  lived  a  good  civil  and 
moral  life,  but  have  persuaded  themselves  that 
they  might  merit  heaven  by  their  works,  and 
thought  it  enough  to  acknowledge  the  only  God, 
the  Creator  of  the  universe,  have  their  false  prin- 
ciples changed  in  the  other  world  into  such  fanta- 
sies that  they  seem  to  themselves  to  cut  grass,  and 
are  called  grass  sawers.  They  feel  cold,  and  by 
this  sawing  endeavor  to  warm  themselves.  Some- 
times they  go  about,  requesting  those  they  meet  to 
warm  them,  which  indeed  spirits  are  enabled  to 
do ;  but  the  heat  which  they  receive  does  them  no 
good,  because  it  is  external,  and  they  want  inter- 
nal heat ;  wherefore  they  return  to  their  sawing, 
and  thus  warm  themselves  by  labor.  I  have  been 
made  sensible  of  their  cold.  They  always  enter- 
tain hopes  of  being  taken  up  into  heaven,  and  oc- 
casionally consult  how  by  their  own  power  they 
may  introduce  themselves  there.  These,  as  hav- 
ing performed  good  works,  are  amongst  those  who 
are  vastated  ;  and  at  length,  when  the  time  is  ful- 
filled, they  are  introduced  into  good  societies,  and 
are  instructed. 

699.  Those,  however,  who  have  been  principled 
in  the  goods  and  truths  of  faith,  and  have  thereby  ac- 
quired conscience  and  the  life  of  charity,  are  elevat- 
ed by  the  Lord  into  heaven  immediately  after  death. 

700.  There  are  young  girls  who  have  been  en- 
ticed to  prostitution,  and  persuaded  that  there  was 
no  evil  in  it,  who  in  other  respects  were  uprightly 
disposed.  These,  as  having  not  yet  attained  to  an 
age  capable  of  knowing  and  judging  correctly  of 
the  nature  of  this  kind  of  life,  have  a  certain  in- 
structor set  over  them,  who  is  very  severe,  and 
chastises  them  whenever  they  give  their  thoughts 
to  such  wantonness :  they  are  much  afraid  of 
him,  and  are  thus  vastated.  Adult  women,  how- 
ever, who  have  been  prostitutes,  and  have  enticed 
others  to  commit  the  same  crime,  do  not  undergo 
vastation,  but  are  in  hell. 1.  C.  1I06-11I3. 

Vastation  twofold  witli  the  Good  and  Evil, 
even  to  a  full  State. 

701.  As  to  what  concerns  vastation,  it  is  two- 
fold, namely,  the  vastation  of  evil  and  of  the  false, 
and  the  vastation  of  good  and  of  truth  :  with  those 
who  are  damned,  it  is  the  vastation  of  good  and 
of  truth,  but  with  those  who  are  saved,  it  is  the 
vastation  of  evil  and  of  the  false :  vastation  is  pri- 
vation. But  the  good  are  vastated  as  to  the  evil 
and  the  false :  these  are  with  them  successively 
separated,  that  is,  rejected  to  the  sides,  and  goods 
and  truths  are  collected  together  to  the  midst. 
This  collection  or  gathering  together  of  good  and 
truth  is  meant  by  remains :  and  when  they  have  a 
full  state  of  remains,  they  are  then  elevated  into 
heaven.     The  vastation  of  evil  and  the  false,  and 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


173 


the  insinuation  of  good  and  truth  with  the  good,  is 
effected  by  infestations,  and  by  temptations:  by 
the  former  and  the  latter,  falses  and  evils  are  re- 
moved, and  groods  and  truths  are  put  on  ;  and  this 
until  the  state  is  full.  It  may  be  also  told  briefly 
what  is  meant  by  a  full  state.  Every  one,  who  is 
either  damned  or  saved,  has  a  certain  measure 
which  l^s  capable  of  being  filled  :  the  evil,  or  they 
who  are  damned,  have  a  certain  measure  of  evil 
and  the  false;  and  the  good,  or  they  who  are 
saved,  have  a  certain  measure  of  good  and  of  truth. 
This  measure  with  every  one  is  filled  in  the  other 
life  ;  but  some  have  a  greater  measure,  some  a 
lesser.  This  measure  is  procured  in  the  world  by 
the  affections  which  are  of  the  love :  by  how  much 
the  more  any  one  had  loved  evil  and  the  fiilse 
thence,  so  much  the  greater  measure  he  had  pro- 
cured to  himself;  and  by  how  much  the  more  any 
one  had  loved  good  and  the  truth  thence,  so 
much  the  greater  is  his  measure.  The  limits 
and  degrees  of  the  extension  of  that  measure 
appear  manifestly  in  the  other  life,  and  cannot 
tliere  be  transcended,  but  may  be  filled,  and  also 
actually  are  filled,  namely,  with  goods  and  truths 
in  the  case  of  those  who  have  been  in  the  affection 
of  good  and  truth,  and  with  evils  and  falses  in  the 
case  of  those  who  have  been  in  the  affection  of 
evil  and  the  false :  hence  it  is  evident,  that  that 
measure  is  the  faculty  of  receiving  either  evil  and 
the  false,  or  good  and  truth,  procured  in  the  world. 
That  every  one's  measure  is  filled,  the  Lord  also 
teaches  in  another  place  in  Luke :  "  Give,  and  it 
shall  be  given  to  you,  good  measure,  pressed, 
shaken,  and  overflowing,  shall  they  give  into  your 
bosom,"  vi.  38.  From  these  considerations  now  it  is 
evident  what  is  meant  by  a  full  state.  —  »4.  C.  71)84. 

Heaven. 
Heaven  divided  into  two  Kingdoms* 

702.  Since  there  are  in  heaven  infinite  varieties, 
and  one  society  is  not  exactly  similar  to  any  other, 
nor  indeed  one  angel  to  another,  therefore  heaven 
is  distinguished  generally,  specifically,  and  particu- 
larly ;  generally  into  two  kingdoms,  specifically 
into  three  heavens,  and  particularly  into  innumera- 
ble societies.  —  H.  H.  '20. 

703.  There  are  angels  who  more  and  less  inte- 
teriorly  receive  the  Divine  proceeding  from  the 
Lord :  those  who  receive  more  interiorly  are  called 
celestial  angels  ;  but  those  who  receive  less  in- 
teriorly are  called  spiritual  angels:  thence  heaven 
is  distinguished  into  two  kingdoms,  one  of  which  is 
called  the  Celestial  Kingdom,  the  other  the  Spir- 
itual Kingdom.  —  H.  H.  "21. 

704.  The  love  in  which  those  are  who  are  in  the 
celestial  kingdom,  is  called  celestial  love ;  and  the 
love  in  which  those  are  who  are  in  the  spiritual 
kingdom,  is  called  spiritual  love.  Celestial  love  is 
love  to  the  Lord,  and  spiritual  love  is  charity  to- 
wards the  neighbor.  And  because  all  good  is  of 
love,  for  what  any  one  loves  is  to  him  good,  there- 
fore also  the  good  of  one  kingdom  is  called  celes- 
tial, and  the  good  of  the  other  spiritual.  Hence  it 
is  manifest  in  what  those  two  kingdoms  are  distin- 
guished; namely,  that  they  are  distinguished  as 
Die  good  of  love  to  the  Lord,  and  the  good  of 
charity  towards  the  neighbor;  and  because  the 
former  good  is  more  interior  good,  and  the  former 
love  is  more  interior  love,  therefore  the  celestial 
angels  are  more  interior  angels,  and  are  called 
superior.  —  H.  H.  2:3. 

705.  The  angels  in  the  celestial  kingdom  of  the 
Lord  very  much   excel  in  wisdom   and  glory  the 

"  angels  who  are  in  the  spiritual  kingdom,  because 


they  receive  the  Divine  of  the  Lord  more  interior- 
ly ;  for  they  are  in  love  to  Him,  and  tlience  nearer 
and  more  conjoined  to  Him.  That  tliose  angels 
are  such,  is  because  they  have  received  and  do 
receive  divine  truths  innnediately  into  life,  and  not, 
as  the  spiritual,  in  previous  memory  and  thought ; 
wherefore  they  iiavo  tlicnn  inscribed  on  their  hearts, 
and  perceive  them,  and  as  it  were  see  them  in 
themselves,  nor  do  they  ever  reason  about  them, 
whether  it  be  so  or  not  so.  They  are  such  as  are 
described  in  Jeremiah  :  "  I  will  put  my  law  in  their 
mind,  and  write  it  on  their  heart ;  they  shall  not 
teach  any  more  every  one  his  friend  and  every  one 
his  brother,  saying.  Know  ye  .Jehovah:  they  shall 
know  me,  from  the  least  of  them  to  the  greatest 
of  them,"  xxxi.  33,  34.  And  they  are  called  in 
Isaiah,  the  tauirht  of  Jehovah,  liv.  13.  That  those 
who  are  taught  by  .lehovah  are  those  who  are 
taught  by  the  Lord,  the  Lord  Himself  teaehes  in 
John,  vi.  45,  4().  — W.  W.  25 

706.  Because  there  is  such  a  distinction  between 
the  angels  of  the  celestial  kingdom  and  the  angels 
of  the  spiritual  kingdom,  therefore  they  are  not 
together,  nor  do  they  have  intercourse  with  each 
other ;  there  is  given  communication  only  by  inter- 
mediate angelic  societies,  which  are  called  celes- 
tial-spiritual ;  through  these  the  celestial  kingdom 
flows  into  the  spiritual.  Hence  it  is,  that  although 
heaven  is  divided  into  two  kingdoms,  still  it  makes 
one.  The  Lord  always  provides  such  intermediate 
angels,  through  whom  is  communication  and  con- 
junction. —  H.  H.  27. 

There  are  three  Heavens. 

707.  There  are  three  heavens,  and  those  most 
distinct  from  each  other ;  the  inmost  or  third,  the 
middle  or  second,  and  the  ultimate  or  first.  They 
follow  in  succession,  and  subsist  together,  as  the 
highest  of  man,  which  is  the  head,  his  middle, 
which  is  the  body,  and  the  ultimate,  which  is  the 
feet ;  and  as  the  highest  part  of  a  house,  its  middle, 
and  its  lowest.  In  such  order  also  is  the  Divine 
which  proceeds  and  descends  from  the  Lord : 
thence,  from  the  necessity  of  order,  heaven  is 
threefold.  The  interiors  of  man,  which  are  of  his 
mind  [mens)  and  mind  {animus),  are  also  in  similar 
order ;  he  has  an  inmost,  a  middle,  and  an  ulti- 
mate :  for  into  man  when  he  was  created,  all  things 
of  divine  order  were  collated,  so  that  he  -.vas  made 
divine  order  in  form,  and  thence  a  heaven  in  its 
least  effigy.  Therefore  also  man  communicates 
with  the  heavens  as  to  his  interiors,  and  likewise 
comes  among  the  angels  after  death ;  among  the 
angels  of  the  inmost  heaven,  or  of  the  middle,  or 
of  the  ultimate,  according  to  his  reception  of  di- 
vine good  and  truth  from  the  Lord,  while  he  lived 
in  the  world.  The  Divine  which  flows  in  from  the 
Lord,  and  is  received  in  the  inmost  or  third  heaven, 
is  called  celestial,  and  thence  the  angels  wiio  are 
there  are  called  celestial  angels.  The  Divine 
which  flows  in  from  the  Lord,  and  is  received  in 
the  second  or  middle  heaven,  is  called  spiritual, 
and  thence  the  angels  who  are  there  are  called 
spiritual  angels.  But  the  Divine  which  flows  in 
from  the  Lord,  and  is  received  in  the  ultimate  or 
first  heaven,  is  called  natural.  But  because  the 
natural  of  that  heaven  is  not  as  the  natural  of  the 
world,  but  has  in  it  a  sjiiritual  and  a  celestial, 
therefore  that  heaven  is  called  spiritual  and  celes- 
tial-natural ;  and  thence  the  angels  wlio  arc  there 
are  called  spiritual  and  celestial-natural.  Those 
are  called  spiritual-natural  who  receive  influx  from 
the  middle  or  second  heaven,  which  is  the  spiritual 
heaven ;  and  those  are  called  celestial-natural  who 


174 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


receive  influx  from  the  third  or  inmost  heaven, 
which  is  the  celestial  heaven.  The  spiritual-nat- 
ural angels  and  the  celestial-natural  are  distinct 
from  each  other,  but  still  they  constitute  one 
heaven,  because  they  are  in  one  degree.  —  H.  H. 
29-;Jl. 

708.  Because  there  is  such  a  distinction,  an  angel 
of  one  heaven  cannot  enter  to  the  angels  of  another 
lieaven  ;  or  any  one  cannot  ascend  from  an  inferior 
heaven,  nor  can  any  one  descend  from  a  superior 
heaven.  Whoever  ascends  from  an  inferior  heaven, 
is  seized  with  anxiety  even  to  pain,  nor  can  he  see 
those  wlio  are  there,  still  less  speak  with  them ; 
and  whoever  descends  from  a  superior  heaven,  is 
deprived  of  his  wisdom,  falters  in  his  voice,  and 
despairs.  There  were  some  from  the  ultimate 
heaven,  who  had  not  yet  been  instructed  that 
heaven  consists  in  the  interiors  of  the  angels, 
believing  tliat  they  should  come  into  superior 
heavenly  happiness,  should  they  only  come  into 
the  heaven  where  those  angels  are.  It  was  also 
permitted  that  they  should  enter  to  them :  but 
when  they  were  there,  tliey  saw  no  one,  howsoever 
they  searched,  although  there  was  a  great  multi- 
tude ;  for  the  interiors  of  the  strangers  were  not 
opened  to  such  a  degree  as  the  interiors  of  the 
angels  wlio  were  there  ;  hence  neither  their  sight. 
And  a  little  after  they  were  seized  with  anguish  of 
heart,  insomuch  that  they  scarcely  knew  whether 
they  were  in  life  or  not.  Wherefore  they  has- 
tily betook  themselves  thence  to  the  heaven 
whence  they  were,  rejoicing  that  they  were  come 
among  their  own,  and  promising  that  they  would 
no  more  covet  higher  things  than  such  as  were  in 
agreement  with  their  life.  I  have  also  seen  some 
let  down  from  a  superior  heaven,  and  deprived  of 
their  wisdom,  so  that  they  did  not  know  what  their 
own  heaven  was.  The  case  is  otherwise  when  the 
Lord  elevates  any  from  an  inferior  heaven  into  a 
superior  one,  tliat  they  may  see  the  glory  there, 
Avhicli  is  often  done ;  then  they  are  first  prepared, 
and  encompassed  by  intermediate  angels,  by  whom 
is  communication.  From  these  things  it  is  mani- 
fest, that  those  three  heavens  are  most  distinct 
from  each  other.  —  H.  H.  35. 

709.  But,  although  the  heavens  are  so  distinct, 
that  the  angels  of  one  heaven  cannot  associate 
with  the  angels  of  another  heaven,  still  the  Lord 
conjoins  all  tlie  heavens  by  immediate  and  mediate 
influx ;  by  immediate  influx  from  Himself  into  all 
the  iieavens,  and  by  mediate  influx  from  one  heaven 
into  anotlier  :  and  thus  He  causes  the  three  heavens 
to  be  one,  and  all  to  be  in  connection  from  the  first 
to  the  hist,  so  that  not  any  thing  is  given  uncon- 
nected :  what  is  not  connected  by  intermediates 
with  the  first,  does  not  subsist,  but  is  dissipated 
and  becomes  nothing.  —  H.  H.  37. 

The  Heavens  before  the  Lord's  Coming. 

710.  As  to  what  further  concerns  this  subject,  it 
i;!  to  be  known,  that  before  the  Lord's  coming, 
heaven  Mas  not  distinguished  into  three  heavens, 
namely,  into  the  inmost  or  tliij'd,  into  the  middle  or 
second,  and  into  the  ultimate  or  first,  as  after  the 
Lord's  coming,  but  was  one ;  the  spiritual  heaven 
was  not  as  yet :  the  region  where  the  spiritual 
heaven  was  about  to  be,  was  occupied  by  those 
who  were  in  tlie  false  and  evil,  but  who  could  be 
kept  in  some  truth  and  good  by  external  means, 
especially  by  ideas  of  eminence  and  dignity,  in 
like  manner  as  is  the  case  in  the  world,  where  they 
who  are  in  evil  and  the  false,  are  still  obliged,  as 
it  were,  to  think  and  speak  truths,  and,  as  it  were, 
to  will  and  do  goods,  by  external  means,  which  are 


honors  and  gains.  The  reason  why  tliat  region  of 
heaven  was  then  occupied  by  such,  was,  because 
the  good  were  wanting,  and  they  who  were  of  the 
spiritual  church  were  not  as  yet  prepared,  and  yet 
it  ought  every  where  to  be  filled  by  spirits,  that 
there  might  be  a  continuity  from  the  Lord  even  to 
man,  for  in  case  of  discontinuity,  man  would  have 
perished.  There  are  also  at  this  day  some  regions 
of  heaven  occupied  by  sucli,  but  they  who  are 
there  are  withheld  by  a  strong  force  from  doing 
evil ;  immediately  above  the  head  are  they  who 
deceive  and  seduce  by  innocence,  but  above  them 
are  the  celestial  from  the  most  ancient  church,  who 
keep  them  in  bonds  by  such  a  force,  that  they  can- 
not in  any  wise  occasion  evil  to  any  one ;  behind 
the  hinder  part  of  the  head  there  is  also  at  this  day 
a  region,  which  had  been  [a  region]  of  heaven,  oc- 
cupied by  the  evil ;  and  likewise  in  front  towards 
the  left.  There  is  also  a  continual  endeavor  of  the 
evil  to  invade  the  places  where  the  good  are,  and 
they  actually  do  invade,  as  soon  as  they  are  not 
filled  by  the  good,  which  endeavor  it  has  been 
often  given  to  apperceive.  Those  regions  are  oc- 
cupied when  the  evil  are  increased  in  the  world, 
and  the  good  are  diminished,  for  in  this  case 
evil  spirits  accede  to  man,  and  good  spirits  re- 
cede from  him,  and  so  far  as  these  latter  recede, 
so  far  the  regions  proximate  to  man  are  occupied 
by  the  evil ;  when  this  is  generally  the  case,  the 
inhabitants  of  those  regions  are  changed.  This  is 
the  case  when  the  church  is  near  its  end,  for  tlien 
evil  and  the  false  prevail :  but  about  the  end  of  the 
church  they  are  cast  down,  and  the  regions  occu- 
pied are  given  to  the  good,  who  in  the  mean  time 
have  been  prepared  for  heaven.  This  is  meant  by 
these  words  in  the  Apocalypse :  "  War  was  made 
in  heaven,  Michael  and  his  angels  fought  against 
the  dragon,  and  the  dragon  fought  and  his  angels, 
but  did  not  prevail,  neither  was  their  place  found 
any  more  in  heaven,"  xii.  7,  8.  —  »4.  C.  8054. 

Expanses  of  the    Heavens. 

711.  "And  no  one  in  heaven,  nor  in  earth, 
neither  under  the  earth,  was  able  to  open  the 
book,"  Rev.  v.  3.  "  In  heaven,  in  earth,  neither 
under  the  earth"  means  in  the  superior  and  infe- 
rior heavens ;  in  like  manner,  as  in  the  thirteenth 
verse,  where  it  is  said,  "  And  every  creature, 
which  is  in  heaven,  and  on  the  earth,  and  under 
the  earth,  and  such  as  are  in  the  sea,  and  all  tliat 
are  in  them,  heard  I  saying."  Since  he  heard 
them  all  speaking,  it  is  evident  that  it  was  angels 
and  spirits  that  spake  ;  for  John  was  in  the  spirit, 
as  he  himself  says  in  the  preceding  chapter  (verse 
2)  —  in  which  state  no  other  earth  appeared  to  him 
than  the  earth  of  the  spiritual  world  :  for  there  are 
earths  there  as  well  as  in  the  natural  world,  (as 
may  appear  from  the  description  of  that  Avorld  in 
the  work  "  Concerning  Heaven  and  Hell.")  Tho 
superior  heavens  appear  there  upon  mountains  and 
hills,  the  inferior  heavens  in  the  earth  beneath,  an  1 
the  ultimate  heavens  as  it  were  under  the  earth. 
For  the  heavens  are  expanses,  one  above  another, 
and  each  expanse  is  like  the  earth,  under  the  feet 
of  those  who  are  there.  The  uppermost  expanse 
is  like  the  top  of  a  mountain ;  the  next  expanse  i? 
under  it,  but  extending  itself  on  all  sides  round 
about;  the  lowest  expanse  is  still  more  extensive; 
and  since  this  last  is  under  the  other,  they  who  are 
there  are  "  under  the  earth."  The  three  heavens 
also  appear  thus  to  the  angels  who  are  in  the  su- 
perior heavens,  because  to  them  there  appear  two 
heavens  beneath  them;  in  like  manner  they  ap- 
peared to  John,  because  he  was  with  them,  for  h« 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


175 


had  ascended  to  thoni,  as  is  evident  from  its  being 
said,  "  Come  up  liither  and  I  will  siiow  tlice  the 
things,  which  must  be  hereafter."  Those  who  are 
ignorant  of  the  spiritual  world  and  of  the  earths 
there,  can  by  no  means  know  what  is  meant  by 
"  under  the  e'artii,"  nor  by  "the  lower  parts  of  the 
earth "  in  the  VVord,  as  in  Isaiah,  ''  Sing,  O  ye 
heavens ;  shout  ye  lower  parts  of  ttie  earth,  break 
forth  into  singing  ye  mountains,  for  Jehovah  hutii 
redeemed  Jacob ; "  and  in  other  places.  Who 
does  not  see,  tiiat  the  eartiis  of  the  spiritual  world 
are  here  meant  ?  for  no  man  lives  "  under  the 
earth"  in  the  natural  world. — Jl.R.2(')0. 

Societies  of  the  Heavens. 

7V2.  The  angels  of  each  heaven  are  not  in  one 
place  together,  but  distinguished  into  societies 
greater  and  smaller,  according  to  tJie  dilfjrences  of 
the  good  of  love  and  faith  in  whicti  they  are ; 
those  who  are  in  similar  good  form  one  society. 
Goods  in  the  heavens  are  in  infinite  variety,  and 
every  angel  is  as  his  own  good.  The  angelic 
societies  iu  the  heavens  are  also  distant  from  eacli 
other,  as  the  goods  differ  generally  and  speciti- 
cally :  for  distances  in  tlio  spiritual  world  are  from 
no  other  origin  than  from  the  differences  of  the 
state  of  the  interiors,  thence  in  the  heavens  from 
the  ditferencc  of  the  states  of  love;  those  are 
widely  distant  who  differ  much,  and  those  little 
distant  who  differ  little.  Similarity  causes  them  to 
be  together.  All  in  one  society  are  likewise  dis- 
tinct from  each  other:  tiiose  who  are  more  perfect, 
that  is,  who  excel  in  good,  thus  in  love,  wisdom 
and  intelligence,  are  in  tlie  middle ;  those  who 
excel  less  are  round  about,  at  a  distance  according 
to  degrees,  as  the  perfection  is  diminished.  The 
case  with  this  is  as  with  light  decreasing  from  the 
centre  to  the  circumferences.  Those  who  are  in 
the  njiddle  also  are  in  the  greatest  light ;  those 
who  are  at  the  circumferences,  in  less  and  less. 
Like  ones  are  as  if  of  themselves  carried  to  like 
ones  ;  for  they  are,  with  their  like,  as  with  their 
own,  and  as  at  home;  but  with  others  as  with 
strangers,  and  as  abroad.  When  they  are  with 
their  like,  they  are  also  in  their  freedom,  and 
thence  in  every  delight  of  life.  Hence  it  is  mani- 
fest that  good  consociates  all  in  the  heavens,  and 
tliat  they  are  distinguished  according  to  its  quality. 
But  still  it  is  not  the  angels  who  tlius  consociate 
tlicmselves,  but  the  Lord,  from  whom  is  good.  He 
Jeads  them,  conjoins  them,  distinguishes  them,  and 
holds  them  in  freedom,  as  far  as  they  are  in  good  ; 
thus  every  one  in  the  life  of  his  love,  of  his  faith, 
of  his  intelligence  and  wisdom,  and  thence  in  hap- 
piness. All  who  are  in  smiilar  good  also  know 
each  other,  just  as  men  in  the  world  know  their 
kindred,  their  relations,  and  their  friends,  although 
they  never  before  saw  them :  the  reason  is,  because 
in  the  other  life  there  are  no  other  kindreds,  rela- 
tionships and  friendships,  than  spiritual  ones,  thus 
those  which  are  of  love  and  faith.  This  it  has 
been  sometimes  given  me  to  see,  when  I  have 
been  in  the  spirit,  and  thus  withdrawn  from  the 
body,  and  so  in  company  with  angels  :  then  some 
of  thcni  I  have  seen  as  if  known  from  infancy,  but 
others-as  if  not  known  at  all.  Those  who  seemed 
as  if  known  from  infancy,  were  those  who  were  in 
a  similar  state  with  the  state  of  my  spirit ;  but 
those  who  were  not  known  were  in  a  dissimilar 
state. —  H.  //.  41-4(5. 

713.  Every  one  after  death  comes  into  the 
society  of  his  own,  who  are  those  that  are  in  like 
love,  and  he  knows  these  as  relations  and  as 
friends ;  and  what  is  wonderful,  when   he  meets 


and  sees  thorn,  it  is  as  if  he  had  known  them  from 
infancy;  it  is  spiritual  relationship  and  friendship, 
which  causes  this :  yea,  more  ;  no  one  in  a  society 
can  dwell  in  any  other  house  but  his ;  every  one  in 
a  society  has  his  house,  which  he  finds  ready  for 
him,  as  soon  as  he  enters  tiie  society  ;  he  can  be  in 
intercourse  with  others  out  of  his  house,  but  still 
not  tarry  elsewhere  than  in  his:  and  what  is  still 
more,  no  one  can  sit  in  another's  apartment,  except 
in  his  own  place;  if  in  another,  ho  becomes  as  out 
of  his  mind  and  dumb;  and  what  is  wonderful, 
every  one,  when  he  enters  the  apartment,  knows 
his  place  :  the  like  takes  place  in  the  tem()les,  and 
also  when  they  are  congregated  in  assemblies. 
From  those  things  it  is  manifest  th;it  the  spiritual 
state  is  altogether  different  from  tlie  natural  state, 
and  such  that  no  one  can  bo  elsewhere  than  where 
his  reigning  love  is  ;  for  there  is  the  delight  of  his 
life,  and  every  one  wishes  to  be  in  the  delight  of  his 
life  ;  and  the  spirit  of  man  cannot  be  elsewhere, 
because  that  makes  his  life,  yea,  his  very  respira- 
tion, as  also  tlie  pulse  of  his  heart.  —  D.  P.  338. 

714.  All  who  form  one  angelic  society  are  of  a 
like  face  in  generals,  but  not  in  particular.  .  .  . 
Thence  also  it  is,  that  an  angel  who  excels  in 
wisdom,  sees  the  quality  of  another  instantly  from 
his  face :  no  one  there  is  able  to  conceal  his  in- 
teriors by  his  countenance,  and  to  feign,  nor  in  any 
way  to  lie  and  deceive  by  cunning  and  hypocrisy. 
It  sometimes  happens  that  hypocrites  insinuate 
themselves  into  societies,  who  have  learned  to  con- 
ceal their  interiors,  and  to  compose  their  exteriors 
so  as  to  appear  in  the  form  of  the  good  in  which 
those  in  the  society  are,  and  thus  to  feign  them- 
selves angels  of  light.  But  these  cannot  stay 
there  long,  for  they  begin  to  be  inwardly  troubled, 
to  be  tortured,  to  grow  livid  in  the  face,  and  as  it 
were  to  become  lifeless ;  they  suffer  thus  from  the 
contrariety  of  the  life  which  flows  in  and  operates  : 
wherefore  they  quickly  cast  themselves  down  into 
the  hell  whore  similar  ones  arc  ;  nor  do  they  desire 
any  more  to  ascend.  These  are  they  who  are 
meant  by  him  who  was  found  among  the  invited 
guests,  not  having  on  a  wedding  garment,  and  was 
cast  into  outer  darkness.  Matt.  xxii.  Jl,  and  follow- 
ing verses.  —  H.  H.  47,  78. 

715.  It  was  said  above,  that  in  the  heavens 
there  are  societies  greater  and  less:  the  greater 
consists  of  myriads,  the  less  of  some  thous- 
ands, and  the  least  of  some  hundreds  of  an- 
gels. There  are  also  some  who  live  solitary,  aft 
it  were  house  by  house,  and  family  by  family  ; 
these,  although  they  live  so  dispersed,  still  are  ar- 
ranged in  like  manner  as  those  who  are  in  societies; 
tiiat  is,  the  wiser  of  them  are  in  the  midst,  and  the 
more  simple  in  the  boundaries.  These  are  more 
nearly  under  the  divine  auspices  of  the  Lord,  and 
are  the  best  of  the  angels.  —  H.  H.  50. 

716.  The  societies  are  distinguished  from  each 
other  according  to  the  differences  of  their  mutual 
love  and  faith  towards  the  Lord,  which  are  so  in- 
numerable that  it  is  impossible  to  recount  even 
their  most  universal  genera.  Indeed,  not  the 
slightest  appreciable  difference  exists  which  is  nol 
arranged  in  the  most  orderly  manner,  so  as  to  con- 
spire unanimously  to  the  general  unity,  and  this 
general  oneness  or  unity,  to  the  unanimity  of  the 
individuals,  hence  to  the  happiness  of  all  as  pro- 
moted by  that  of  each,  and  to  the  happiness  of 
each  as  promoted  by  that  of  all.  Thus  every  in- 
dividual angel,  and  every  particular  society,  is  an 
image  of  the  universal  heaven,  and  a  kind  of 
heaven  in  miniature.  Consociations  in  tlie  other 
life  are  truly  wonderful,  being  comparatively  like 


17fi 


COMPENDIUM   OF   THE    THEOLOGICAL   AND    SPIRITUAL 


relationships  on  earth,  since  they  regard  each  other 
as  parents,  children,  brethren,  kinsfolk,  or  connec- 
tions ^ccordino;  to  the  degrees  of  their  love.  These 
varieties  are  indefinite,  and  the  communicative  per- 
ceptions so  exquisite  as  to  admit  of  no  description. 
They  are  altogether  irrespective  of  the  parents, 
children,  kinsfolk,  and  relations  on  earth,  and  of 
any  particular  person,  whoever  he  may  be,  and 
consequently  of  dignities,  riches,  and  the  like  ; 
being  regulated  solely  by  the  differences  of  mutual 
love  and  faith,  the  faculty  of  receiving  which  each 
had  obtained  from  the  Lord  during  his  abode  in 
the  world.  It  is  the  Lord's  mercy,  or  in  other 
words,  his  love  towards  the  universal  heaven,  and 
the  whole  human  race,  consequently  it  is  the  Lord 
alone,  who  determines  all  and  each  into  societies. 
It  is  this  mercy  which  produces  conjugial  love,  and 
thereby  the  love  of  parents  towards  their  children, 
these  two  being  the  fundamental  and  principal 
loves  from  which  are  derived  all  others,  with  in- 
definite variety,  according  to  which  they  are  most 
distinctly  arranged  into  societies.  Such  being  the 
nature  of  heaven,  it  is  impossible  for  an  angel  or 
spirit  to  have  any  vitality,  unless  he  be  in  some 
society,  and  thus  in  the  harmony  of  united  num- 
bers —  the  harmonious  union  of  many  individuals 
constituting  a  society.  There  is  no  such  thing  in 
existence  as  life  in  an  individual,  unconnected 
with  the  life  of  others  ;  nay,  it  is  impossible  for 
any  angel,  or  spirit,  or  society,  to  have  life,  that  is, 
to  bo  affected  with  good,  or  to  will,  and  to  be  af- 
fected viith  truth,  or  to  think,  unless  he  have  con- 
junction by  several  of  his  society  with  heaven  and 
"with  the  world  of  spirits.  The  case  is  similar  with 
all  mankind,  since  no  man  whatsoever  can  possibly 
live,  that  is,  be  affected  with  good  or  be  capable 
of  willing,  and  with  truth  or  be  capable  of  think- 
ing, unless  he  in  like  manner  have  conjunction 
with  heaven  by  means  of  associated  angels,  and 
also  with  the  world  of  spirits,  yea,  even  with  hell, 
through  the  medium  of  attendant  spirits.  Every 
one  whilst  he  lives  in  the  body  is  in  some  society 
of  spirits  and  angels,  notwithstanding  his  utter 
ignorance  thereof;  and  it  would  be  impossible  for 
him  to  live  a  single  moment,  unless  he  had  con- 
junction with  heaven  and  the  world  of  spirits  by 
uifans  of  the  society  of  which  he  is  a  member. 
This  may  be  illustrated  by  the  state  of  the  human 
body,  in  which,  whatever  part  has  not  conjunction 
with  the  rest  by  means  of  fibres  and  vessels,  and 
thus  by  some  relation  as  to  function,  ceases  to  be 
a  constituent  of  our  frame,  and  is  straightway  dis- 
sociated and  rejected  as  a  thing  destitute  of  vital- 
ity. The  societies  in  which  and  with  which  men 
liave  been  during  their  life  in  the  body,  are  shown 
to  them  when  they  come  into  the  other  life ;  and 
when  they  thus  enter  into  their  own  society  after 
the  death  of  the  body,  they  come  into  the  very  es- 
sence of  the  life  which  they  had  in  the  body,  and 
from  that  commence  a  new  life.  Hence,  accord- 
ing to  the  quality  of  the  life  which  they  lived  in 
the  body,  they  either  descend  into  hell,  or  are  ele- 
vated into  heaven.  As  there  is  a  conjunction  of  all 
with  each,  and  of  each  with  all,  so  also  there  is  a 
similar  conjunction  of  the  most  minute  particulars 
of  affection  and  the  most  minute  particulars  of 
thought.  Hence  there  is  an  equilibrium  of  all  and 
of  each  in  reference  to  celestial,  spiritual,  and 
natural  things,  so  that  no  one  can  think,  feel,  and 
act,  except  by  virtue  of  his  consociation  with 
others,  and  yet  every  individual  imagines  that  he 
thinks,  feels,  and  acts  most  freely  from  himself 
In  like  manner  nothing  exists  which  is  not  counter- 
balanced  by  its    opposite,   and   by  intermediates 


between  itself  and  its  opposite  ;  so  that  each  indj 
vidual  by  himself,  and  several  individuals  united, 
live  in  the  most  perfect  equilibrium.  No  evil  can 
therefore  befall  any  one,  without  its  being  imme- 
diately counteracted  ;  for  when  there  is  a  prepon- 
derance of  evil,  then  evil,  or  the  evil  person,  is 
chastised  by  the  law  of  equilibrium,  as  of  itself, 
but  solely  for  this  end,  that  good  may  come.  In 
this  form,  and  hence  in  equilibrium,  consists  celes- 
tial order,  which  is  formed,  disposed,  and  preserved 
by  the  Lord  alone  to  all  eternity.  It  is  further  to 
be  observed,  that  no  one  society  ever  entirely  and 
absolutely  resembles  another,  nor  is  one  individual 
in  any  society  exactly  like  another ;  but  there  is 
an  agreeing  and  harmonizing  variety  in  all,  the 
varieties  being  so  ordered  by  the  Lord  that  they 
tend  to  one  end,  which  is  effected  by  love  and  faith 
towards  Him,  whence  comes  union.  For  the  same 
reason  the  heaven  and  the  heavenly  joy  of  one 
person  are  never  entirely  and  absolutely  similar 
to  that  of  another,  these  being  according  to  the 
varieties  of  love  and  faith.  This  is  a  general  de- 
scription of  the  states  of  the  societies  constituting 
heaven,  grounded  on  manifold  and  daily  experi- 
ence.—.A  C.  G84-69L 

The   Lord's  Appearance   in  the   Societies  of 
Heaven. 

717.  When  the  Lord  presents  Himself  in  any 
society.  He  appears  there  according  to  the  quality 
of  the  good  in  which  the  society  is,  thus  not  in  the 
same  manner  in  one  society  as  in  another ;  not 
that  the  dissimilitude  is  in  the  Lord,  but  in  those 
who  see  Him  from  their  own  good,  thus  according 
to  that.  They  are  also  affected  at  the  sight  of 
Him  according  to  the  quality  of  their  love :  those 
who  love  Him  inmostly  are  inmostly  affected: 
those  who  love  Him  less  are  less  affected  ;  the 
evil  who  are  out  of  heaven  are  tortured  at  his 
presence.  When  the  Lord  appears  in  any  society, 
He  appears  there  as  an  angel ;  but  He  is  distin- 
guished from  others  by  the  Divine  which  shines 
through.  —  H.  H.  55, 

The  Universal  Heaven  in  the  Form  of  a  3Ian. 

718.  That  heaven  in  the  whole  complex  resem- 
bles one  man,  is  an  arcanum  not  yet  known  in  the 
world ;  but  in  the  heavens  it  is  very  well  known. 
To  know  that,  and  the  specific  and  particular 
things  concerning  it,  is  the  chief  of  the  intelli- 
gence of  the  angels  there :  on  that  also  depend 
many  more  things,  which,  without  that  as  their 
common  principle,  would  not  enter  distinctly  and 
clearly  into  the  ideas  of  their  mind.  Because 
they  know  that  all  the  heavens,  together  with  their 
societies,  resemble  one  man,  therefore  also  they 
call  heaven  thk  Greatest  and  the  Divine  Man  ; 
divine  from  this,  that  the  Divine  of  the  Lord  makes 
heaven.  —  H.  H.  59, 

719.  The  angels  indeed  do  not  see  heaven  in 
the  whole  complex  in  such  a  form,  for  the  whole 
heaven  does  not  fall  into  the  view  of  any  angel ; 
but  they  sometimes  see  remote  societies,  which 
consist  of  many  thousands  of  angels,  as  one  in 
such  a  form ;  and  from  a  society,  as  from  a  part, 
they  conclude  as  to  the  v.hole,  which  is  heaven. 
For  in  the  most  perfect  form  the  wholes  are  as 
the  parts,  and  the  parts  as  the  wholes  ;  the  dis- 
tinction is  only  as  between  similar  things  greater 
and  less.  Hence  they  say,  that  the  whole  heaven 
is  such  in  the  sight  of  the  Lord,  because  the  Di- 
vine from  the  inmost  and  supreme  sees  all  things. 

720.  Because  heaven  is  such,  therefore  also  it  is 
ruled  by  the  Lord  as  one  man,  and  thence  as  a  one ; 


WRITINGS    OF  EMANUEL  SWEDENBORG. 


177 


for  it  is  known,  that  althoufrh  man  consists  of  an 
innumerable  variety  of  tliiiijifs,  as  well  in  the  whole 
as  in  part,  —  in  the  whole,  of  members,  organs,  and 
viscera,  m  part,  of  series  of  fibres,  nerves,  and 
blood  vessels,  —  thus  of  members  within  members, 
and  of  parts  within  parts,  yet  still  man,  when  he 
acts,  acts  as  one.  Such  also  is  heaven  under  the 
ausj)ices  and  guidance  of  the  Lord. 

7'21.  Tint  so  many  various  things  in  man  act  as 
one,  is  because  there  is  not  any  thing  there  which 
does  not  do  something  for  the  common  weal,  and 
perform  a  use.  The  whole  performs  use  to  its 
parts,  and  the  parts  perform  use  to  the  whole,  for 
tlie  whole  is  from  the  parts,  and  the  parts  con- 
stitute the  whole  :  wherefore  they  provide  for  each 
other,  they  have  respect  to  each  other,  and  are 
conjoined  in  such  a  form,  that  all  and  each  have 
reference  to  the  whole  and  its  good.  Hence  it  is 
that  they  act  as  one.  Similar  are  the  consocia- 
tions in  the  heavens  ;  they  are  conjoined  there  ac- 
cording to  uses  in  a  similar  form  ;  wherefore  those 
wjio  do  not  perform  use  to  the  wliole,  are  cast  out 
of  Jioaven,  because  they  are  things  heterogeneous. 

722.  ^PCiuse  the  whole  heaven  resembles  one 
man,  ano^lsii  iij'5:  divine  spiritual  maninthe  great- 
liijt  tprm,  evpn  in  figure,  therpfnreniervveTr~TK -dis- 
tingnislicd  into  members  and  parts,  asa  jman,  and 
(hrx  nrr  nlrn  mrnrd  in  lilrr  mniTiTrT  yhrnnfrrln 
also  know  in  what  member  one  society  is,  and  in 
what  anotlior  is ;  and  they  say,  that  tliis  society  is 
in  the  member  or  some  province  of  the  head,  that 
in  the  member  or  some  province  of  the  breast,  that 
in  tiie  member  or  some  province  of  the  loins,  and 
so  on.  Jn__general,  the  supreme  or  third  heaven 
forms  tlieh^d  as  far  as  the  neck  ;  the  middle  or 
gccond  heavciTforms  the  breast  as  far  as  the  loins 

?^TTrt-|^/'Pg  -,  TFTp  iiltiinnto  nr  iixatZEgnvp- 

<'ppf  pg  fnr  fig  thp  snipq    nnf\  fllwn  the  aig"^  aS    far  aj 

the  fingers  :  for  tlie  arms  and  hands  are  ultimates 
oT  m!lii,\TKIiuug-}i  at  the  sides.  Hence  again  it  is 
manifest,  why  there  are  three  heavens.  —  H.  H. 
(;2-f)5. 

723.  Because  heaven  in  the  whole  and  in  part 
resembles  a  man,  from  the  Divine  Human  of  the 
Lord,  therefore  the  angels  say  that  they  are  in  the 
Lord,  and  some  that  they  are  in  his  body,  by  which 
they  mean  that  they  are  in  the  good  of  his  love ; 
as  also  the  Lord  himself  teaches,  saying,  "  Abide 
in  Me,  and  I  in  you  ;  as  the  branch  cannot  bear 
fruit  of  itself,  unless  it  abide  in  the  vine,  so  neither 
can  ye,  unless  ye  abide  in  Me  ;  for  without  Me  ye 
can  do  nothing.  Abide  in  my  love  ;  if  ye  keep 
niv  commandments,  ye  will  abide  in  my  love,"  John 
XV.  4-10.  —  H.  H.  81. 

Correspoudence  of  all  Things  of  Heaven  with 
all  Things  of  Man. 

724.  The  celestial  kingdom  in  general  corre- 
sponds to  the  heart,  and  to  all  things  of  the  heart 
in  the  whole  body ;  and  the  spiritual  kingdom  to 
the  lungs,  and  to  all  things  of  them  in  the  whole 
body.  The  heart  and  the  lungs  also  make  two 
kingdoms  in  man :  the  heart  reigns  there  by  the 
arteries  and  veins,  and  the  lungs  by  the  nervous 
and  moving  fibres,  both  of  them  in  every  force  and 
action.  In  every  man,  in  his  spiritual  world,  which 
is  called  his  spiritual  man,  there  are  also  two  king- 
doms, one  is  of  the  will,  and  the  other  is  of  the 
understanding;  the  will  reigns  by  the  affections 
of  good,  and  the  understanding  by  the  affections 
of  truth :  these  kingdoms  also  correspond  to  the 
kingdoms  of  the  heart  and  lungs  in  the  body.  In 
like  manner  in  the  heavens  :  the  celestial  kingdom 
is  the  voluntary  of  heaven,  and  there  the  good  of 

23 


love  reigns  ;  and  the  spiritual  kingdom  is  the  in- 
tellectual of  heaven,  and  there  truth  reigns :  these 
are  what  correspond  to  the  functions  of  the  heart 
and  lungs  in  man.  It  is  from  that  correspondence, 
that  heart  in  the  Word  signifies  will,  and  also  the 
good  of  love ;  and  the  breath  of  the  lungs,  under- 
standing and  the  truth  of  faith.  Hence  also  it  is, 
that  the  aflx^ctions  arc  ascribed  to  the  heart,  al- 
though they  are  not  there  nor  thence. 

725.  The  correspondence  of  the  two  kingdoms 
of  heaven  with  the  heart  and  lungs,  is  the  general 
correspondence  of  heaven  with  man  ;  but  there  is 
a  less  general  one  with  each  of  his  members,  or- 
gans, and  viscera ;  what  this  is,  shall  also  be  men- 
tioned. Those  who  are  in  the  head,  in  the  Great- 
est Man,  which  is  heaven,  are  in  all  good  more 
than  the  rest ;  for  they  are  in  love,  peace,  inno- 
cence, wisdom,  intelligence,  and  thence  in  joy  and 
happiness  :  these  flow  into  the  head  and  into  those 
things  which  are  of  the  head  with  man,  and  cor- 
respond to  them.  Those  who  are  in  the  breast,  in 
the  Greatest  Man,  which  is  heaven,  are  in  the  good 
of  charity  and  faith,  and  also  they  flow  into  the 
breast  of  n)an,  and  correspond  to  it.  But  those 
who  are  in  the  loins,  and  in  the  organs  dedicated 
to  generation  there,  in  the  Greatest  Man  or  heaven, 
are  in  conjugial  love.  Those  who  are  in  the  feet, 
are  in  the  ultimate  good  of  heaven,  which  good  is 
called  natural-spiritual.  Those  who  are  in  the  arms 
and  hands,  are  in  the  power  of  truth  from  good. 
Those  who  are  in  the  eyes,  are  in  understanding. 
Those  who  are  in  the  ears,  are  in  hearing  and  obe- 
dience. Those  who  are  in  the  nostrils,  are  in  per- 
ception.  Those  who  are  in  the  moutli  and  tongue, 
are  in  discoursing  from  understanding  and  per- 
ception. Those  who  are  in  the  kidneys,  are  in 
ruth  which  examines,  separates,  and  corrects. 
7hose  who  are  in  the  liver,  pancreas,  and  spleen, 
are  in  the  various  purification  of  good  and  truth ; 
otherwise  in  the  other  cases.  They  all  flow  into 
the  like  things  of  man,  and  correspond  to  them. 
The  influx  of  heaven  is  into  the  functions  and 
uses  of  the  members ;  and  the  uses,  because  they 
are  from  the  spiritual  M'orld,  form  themselves  by 
such  things  as  are  in  the  natural  world,  and  thus 
set  themselves  forth  in  the  effect ;  thence  is  cor- 
respondence. 

72G.  Hence  it  is,  that  by  those  same  merpbers, 
organs,  and  viscera,  in  the  Word,  the  like  things 
are  signified  ;  for  all  things  there  signify  according 
to  correspondences.  By  head  is  thence  signified 
intelligence  and  wisdom ;  by  breast,  charity ;  by 
loins,  conjugial  love  ;  by  arms  and  hands,  the  power 
of  truth;  by  feet,  the  natural ;  by  eyes,  understand- 
ing; by  nostrils,  perception;  by  ears,  obedience; 
by  kidneys,  the  examination  of  truth  ;  and  so  forth. 
Hence  also  it  is,  that  it  is  usual  for  a  man  to  say 
of  one  who  is  intelligent  and  wise,  that  he  has  a 
head ;  of  one  who  is  in  charity,  tliat  he  is  a  bosom 
friend ;  of  one  who  is  in  perception,  that  he  1  \s  a 
quick  scent;  of  one  who  is  in  intelligence,  that  he 
has  a  sliarp  sight ;  of  one  who  is  in  power,  that  he 
has  lo.v'x  linns;  of  one  who  wills  from  love,  that  it 
is  from  the  heart.  These  and  many  other  things, 
which  are  in  man's  speech,  are  from  correspond- 
ence ;  for  such  things  are  from  the  spiritual  world, 
although  man  is  ignorant  of  it.  —  H.  H.  95-97. 

727.  But  although  all  things  of  man,  as  to  th  :• 
body,  correspond  to  all  things  of  heaven,  still  man 
is  not  an  image  of  heaven  as  to  external  form,  but  as 
to  the  internal  form  ;  for  the  interiors  of  man  receive 
heaven,  and  his  exteriors  receive  the  world.  As 
far  therefore  as  his  interiors  receive  heaven,  so  far 
man  as  to  them  is  a  heaven  in  the  least  form. 


178 


COxMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


according  to  the  image  of  the  greatest ;  but  as  far 
as  his  interiors  do  not  receive,  so  far  he  is  not  a 
heaven  and  an  image  of  the  greatest ;  yet  still  the 
exteriors,  which  receive  the  world,  may  be  in  a 
form  according  to  the  order  of  the  world,  and 
hence  in  various  beauty.  For  external  beauty, 
which  is  of  the  body,  derives  its  cause  from  the 
parents,  and  from  formation  in  the  womb,  and  af- 
terwards is  preserved  by  a  common  influx  from  the 
world :  hence  it  is,  that  the  form  of  the  natural 
man  differs  very  much  from  the  form  of  his  spir- 
itual man.  Several  times  it  has  been  shown  what 
the  spirit  of  man  was  in  form,  and  it  was  seen, 
that  in  some  who  were  beautiful  and  handsome  in 
the  face,  it  was  deformed,  black,  and  monstrous, 
so  that  you  would  call  it  an  image  of  hell,  not  of 
heaven ;  but  in  some  who  were  not  beautiful,  that 
it  was  well  formed,  fair,  and  angelic.  The  spirit 
of  man  also  appears  after  death,  such  as  it  had 
been  in  the  body,  when  it  lived  in  the  world.  — 
H.  H.  99. 

Correspondence  of  Heaven  Avith  Earth. 

728.  Without  correspondence  with  that  man, 
that  is  with  heaven,  or  what  is  the  same,  with  the 
spiritual  w-orld,  nothing  in  any  wise  exists  and 
subsists,  by  reason  that  it  has  not  any  connection 
with  what  is  prior  to  itself,  consequently  neither 
with  the  First,  that  is,  with  the  Lord  ;  what  is  un- 
connected, and  thus  independent,  cannot  subsist 
even  a  single  moment,  for  that  it  subsists  is  from 
its  connection  with  and  dependence  upon  that  from 
which  is  the  all  of  existence,  for  subsistence  is 
perpetual  existence.  Hence  it  is,  that  not  only  all 
and  single  things  in  man  correspond,  but  also  all 
and  single  things  in  the  universe.  The  sun  itself 
corresponds,  and  likewise  the  moon,  for  in  heaven 
the  Lord  is  the  sun  and  likewise  the  moon :  the 
sun's  flame  and  heat,  and  also  light,  correspond, 
for  it  is  the  Lord's  love  towards  the  whole  human 
race  to  which  the  flame  and  heat,  and  the  divine 
truth  to  which  the  light  corresponds.  The  very 
stars  correspond,  the  societies  of  heaven  and  their 
habitations  being  what  they  have  correspondence 
with ;  not  that  they  are  there,  but  that  they  are  in 
such  an  order.  Whatever  appears  under  the  sun 
corresponds,  as  all  and  single  subjects  in  the  ani- 
mal kingdom,  and  likewise  all  and  single  subjects 
in  the  vegetable  kingdom ;  all  and  each  of  which 
would  instantly  decay  and  fall  to  pieces,  unless 
there  were  an  influx  into  them  from  the  spiritual 
world.  This  has  also  been  given  me  to  know 
from  much  experience  ;  for  it  was  shown  with 
what  things  in  the  spiritual  world  corresponded 
several  things  which  are  in  the  animal  kingdom, 
and  still  more  things  which  are  in  the  vegetable 
kingdom,  and  also  that  they  do  not  in  any  wise 
subsist  without  influx ;  for  the  prior  being  taken 
away,  the  posterior  necessarily  falls,  and  the  case 
is  the  same  when  the  prior  is  separated  from  the 
posterior.  — ^4.  C.  5377. 

729.  That  all  things  which  are  in  the  world,  ex- 
ist from  the  Divine,  and  are  clothed  with  such 
things  in  nature,  that  they  can  be  there  and  per- 
form use,  and  thus  correspond,  is  manifestly  evi- 
dent from  every  tiling  which  appears  both  in  the 
animal  and  the  vegetable  kingdom ;  in  each  there 
are  such  things  as  any  one,  if  he  thinks  from  the 
interior,  can  see  to  be  from  heaven.  For  illustra- 
tion, a  few  of  the  innumerable  things  may  be  men- 
tioned :  first,  some  things  in  the  animal  kingdom. 
What  knowledge  is  as  it  were  implanted  in  every 
animal,  is  known  to  many.  The  bees  know  how 
to  gather  honey  from  flowers,  to  build  cells  of  wax, 


in  which  they  may  store  up  their  honey,  and  thua 
provide  themselves  and  theirs  with  food,  even  for 
the  coming  winter.  Their  female  lays  eggs,  the 
rest  minister  and  cover  them  over,  that  thence  a 
new  race  may  be  born.  They  live  in  a  certain 
form  of  government,  which  all  there  instinctively 
know ;  they  preserve  the  useful,  and  the  useless 
they  cast  out  and  deprive  of  their  wings:  besides 
other  wonderful  things  which  they  receive  from 
heaven  for  the  sake  of  use  ;  for  their  wax  serves 
mankind  for  candles  in  all  parts  of  the  globe,  and 
the  honey  for  sweetening  food.  What  comes  to 
pass  with  worms,  which  are  the  vilest  things  in 
the  animal  kingdom  ?  They  know  how  to  nourish 
themselves  with  juice  from  "their  leaves,  and  after- 
wards at  the  exact  time  to  invest  themselves  with 
a  covering,  and  as  it  were  put  themselves  in  a 
womb,  and  thus  hatch  an  offspring  of  their  kind. 
Some  are  turned  first  into  nymphs  and  chrysalids, 
and  spin  out  threads ;  and  after  the  labor  is  per- 
formed, they  are  adorned  with  another  body  uiiil 
decorated  with  wings ;  and  they  fly  in  the  air  as  in 
their  heaven,  celebrate  marriages,  lay  eggs,  and 
provide  for  themselves  a  posterity.  Besides  these 
in  particular,  all  the  fowls  of  the  air  in  general 
know  the  food  proper  for  their  nourishment,  not 
only  what  it  is,  but  also  where  it  is.  They  know 
how  to  build  for  themselves  nests,  one  kind  in  one 
way,  and  another  in  another ;  to  lay  eggs  there,  to 
sit  upon  tliem,  to  hatch  their  young,  to  feed  them, 
and  to  drive  them  away  from  home  when  they  are 
able  to  take  care  of  themselves.  They  also  know 
their  enemies  whom  they  should  avoid,  and  their 
friends  with  whom  they  are  to  associate,  and  thi.s 
from  their  earliest  infancy :  not  to  mention  the 
wonderful  things  in  the  eggs  themselves,  where  all 
things  requisite  for  the  formation  and  nourishment 
of  the  embryo  chick  lie  prepared  in  their  order : 
besides  innumerable  other  things.  Who  that 
thinks  from  any  wisdom  of  reason  will  ever  say, 
that  these  things  are  from  any  other  source  thnn 
from  the  spiritual  world ;  to  which  the  natural 
world  is  subservient,  for  clothing  that  which  is 
thence  with  a  body,  or  for  setting  forth  in  eff'cct 
that  which  is  spiritual  in  its  cause  ?  The  reason 
that  the  animals  of  the  earth  and  tlie  fowls  of  the 
air  are  born  into  all  that  knowledge,  and  not  man, 
who  yet  is  more  excellent  than  they,  is,  because  the 
animals  are  in  the  order  of  their  life,  nor  could 
they  destroy  that  which  is  in  them  from  the  spirit- 
ual world,  since  they  have  not  llie  rational.  It  is 
otherwise  with  man,  who  thinks  from  the  spiritual 
world ;  because  he  has  perverted  that  with  himself 
by  a  life  contrary  to  order,  which  the  rational  fa- 
vored ;  therefore  he  cannot  but  be  born  into  mere 
ignorance,  and  then  by  divine  means  be  led  back 
into  the  order  of  heaven. 

730.  How  the  things  wliich  are  in  the  vegetable 
kingdom  correspond,  may  be  evident  from  many 
things ;  as  that  little  seeds  grow  into  trees,  put 
forth  leaves,  produce  flowers  and  then  fruits,  in 
which  again  they  put  seeds  ;  and  that  these  things 
are  done  successively,  and  exist  together  in  such 
admirable  order,  as  cannot  be  described  in  few 
words:  volumes  might  be  written,  and  yet  the 
more  interior  arcana,  which  are  nearer  to  their 
uses,  could  not  be  exhausted  by  science.  Since 
those  things  likewise  are  from  the  spiritual  world 
or  heaven,  which  is  in  the  form  of  a  man,  as  was 
shown  above  in  its  proper  article,  thence  also  every 
thing  in  the  vegetable  kingdom  has  a  certain  rela- 
tion to  such  things  as  are  with  man ;  which  also  is 
known  to  some  in  the  learned  world.  That  all  the 
tilings  that  are  in  that  kingdom,  are  also  corre- 


WRITINGS    OF    EMANUEL    SWEDENBOHG. 


1:9 


spondences,  has  been  made  manifest  to  me  from 
much  experience  ;  for  often,  when  I  have  been  in 
pardens,  and  have  there  looked  at  trees,  fruits, 
flowers,  and  pulse,  I  have  observed  the  corre- 
spondences in  heaven,  and  have  spoken  with  those 
with  whom  they  were,  and  have  been  instructed 
whence  they  were  and  what  they  were. 

731.  Butno  one  at  this  day  can  know  the  spir- 
itual things  which  are  in  heaven,  to  which  the 
natural  things  which  are  in  the  world  correspond, 
except  from  heaven  ;  since  the  science  of  corre- 
spondences at  this  day  is  entirely  lost.  But  what 
the  correspondence  of  spiritual  things  with  natural 
things  is,  I  will  illustrate  by  some  examples.  The 
animals  of  the  earth  in  general  correspond  to  af- 
fections ;  the  gentle  and  useful  to  good  affections, 
the  fierce  and  useless  to  evil  affections.  Specifi- 
cally, cows  and  oxen  correspond  to  the  affections 
of  the  ;>iatural  nnnd  ;  sheep  and  lambs  to  the  affec- 
tions of  the  spiritual  mind  ;  but  fowls,  according  to 
their  species,  correspond  to  the  intellectual  things 
of  each  n  ind.  Hence  it  is.  that  various  animals,  as 
cows,  oxen,  rams,  sheep,  she  goats,  he  goats,  he 
lambs,  and  she  lambs,  and  also  pigeons  and  turtle 
doves,  in  the  Israelilish  church,  whicli  was  a  repre- 
sentative church,  were  received  for  holy  use,  and 
from  them  were  made  sacrifices  and  burnt  offerings : 
for  they  corresponded  in  that  use  to  spiritual  things, 
which  were  understood  in  heaven  according  to  cor- 
respondences. That  animals  also,  according  to  their 
kinds  and  species,  are  affections,  is  because  they 
live,  and  the  life  of  each  one  is  from  no  other 
source  than  from  affection  and  according  to  it: 
hence  every  animal  has  innate  knowledge  accord- 
ing to  the  affection  of  its  life.  Man  also  is  similar 
to  them,  as  to  his  natural  man;  wherefore  also  he 
is  compared  to  them  in  common  discourse ;  as,  if 
gentle,  he  is  called  a  sheep  or  a  lamb  ;  if  fierce, 
he  is  called  a  bear  or  a  wolf;  if  cunning,  a  fox  or 
a  serpent,  and  so  forth. 

7iV2.  There  is  a  like  correspondence  with  the 
things  which  are  in  the  vegetable  kingdom.  A 
garden  in  general  corri^sponds  to  heaven  a,-;  to  in- 
telligence and  wisdom  ;  wherefore  heaven  is  called 
the  garden  of  God  and  paradise,  and  also  by  man 
the  heavenly  paradise.  Trees,  according  to  their 
species,  correspond  to  the  perceptions  and  knowl- 
edges of  good  and  trutli,  from  which  are  intelli- 
gence and  wisdom :  therefore  the  ancients,  who 
were  in  the  science  of  correspondences,  had  their 
holy  worship  in  groves :  and  hence  it  is,  that  in 
the  Word  trees  are  so  often  named,  and  heaven, 
the  church,  and  man,  are  compared  to  them  ;  as  to 
the  vine,  the  olive,  the  cedar,  and  others :  and  the 
goods  which  they  do  to  the  fruits.  The  food  also 
which  is  from  them,  especially  that  which  is  from 
seeds  raised  in  fields,  corresponds  to  the  affections 
of  good  and  truth,  because  these  nourish  spiritual 
life,  as  earthly  food  nourishes  natural  life.  Bread 
thence  in  general  corresponds  to  the  affection  of 
all  good,  because  that  more  than  the  rest  sustains 
life,  and  because  by  it  is  meant  all  food.  On  ac- 
count of  that  correspondence  also  the  Lord  calls 
Himself  the  bread  of  life  ;  and  also  on  account  of 
jt,  bread  was  in  holy  use  in  the  Israelitish  church  ; 
for  it  was  set  upon  the  table  in  the  tabernacle,  and 
called  the  bread  of  faces ;  and  also  all  the  divine 
worship,  which  was  made  by  sacrifices  and  burnt 
offerings,  was  called  bread.  On  account  of  that 
correspondence  also,  the  holiest  thing  of  worship 
in  the  Christian  church  is  the  holy  supper,  in  which 
there  is  given  bread  and  wine.  From  these  few 
things  it  may  be  evident  what  correspondence  is. 
733.  How  the  conjunction  of  heaven  with  the 


world  is  effected  by  correspondences,  shall  also  be 
told  in  a  few  words.  The  kingdom  of  the  Lord  ia 
a  kingdom  of  ends,  which  are  uses  ;  or  what  is  the 
same,  a  kingdom  of  uses  which  are  ends.  There- 
fore the  universe  was  so  created  and  formed  by 
the  Divine,  that  uses  may  every  where  be  clothed 
with  such  things  as  to  bo  set  forth  in  act  or  in  ef- 
fect, in  heaven  first,  and  then  in  the  world ;  thus 
by  degrees  and  successively  even  to  the  ultimates 
of  nature.  Hence  it  is  manifest,  that  the  corre- 
spondence of  natural  things  with  spiritual,  or  of 
the  world  with  heaven,  is  effected  by  uses,  and 
that  uses  conjoin ;  and  that  the  forms  with  which 
uses  are  clothed,  are  so  far  correspondences,  and 
so  far  conjunctions,  as  they  are  forms  of  uses.  In 
the  nature  of  the  world,  in  its  triple  kingdom,  all 
things  which  there  exist  according  to  order,  are 
forms  of  uses,  or  effects  formed  from  use  for  use ; 
wherefore  the  things  which  are  there  are  corre- 
spondences.—//.  H.  10H-1J2. 

Sun  and  Moon  in  Heaven. 

734.  In  heaven  the  sun  of  the  world  does  not 
appear,  nor  any  thing  which  is  from  that  sun,  be- 
cause all  that  is  natural ;  for  nature  begins  from 
that  sun,  and  whatever  is  produced  by  it,  is  called 
natural.  But  the  spiritual,  in  which  heaven  is,  is 
above  nature,  and  altogether  distinct  from  the  nat- 
ural ;  neither  do  they  communicate  with  each  otiier 
except  by  correspondences. 

735.  But  although  in  heaven  the  sun  of  the 
world  does  not  appear,  nor  any  thing  which  is  from 
that  sun,  still  there  is  a  sun  tiiere,  and  light  and 
heat.  The  sun  of  heaven  is  the  Lord ;  the  light 
there  is  divine  truth,  and  the  heat  there  is  divine 
good,  which  proceed  from  the  Lord  as  a  sun ;  from 
that  origin  are  all  things  which  exist  and  appear 
in  the  heavens.  That  the  Lord  appears  in  heaven 
as  a  sun,  is  because  He  is  Divine  Love,  from 
which  all  spiritual  things  exist,  and,  by  means  of 
the  sun  of  the  world,  all  natural  things;  it  is  that 
love  which  shines  as  a  sun. 

736.  That  the  Lord  actually  appears  in  heaven 
as  a  sun,  has  not  only  been  told  to  me  by  the  an- 
gels, but  has  also  been  given  me  to  see  several 
times :  wherefore,  uhat  I  have  heard  and  seen  con- 
cerning the  Lord  as  a  sun,  I  would  here  describe 
in  a  few  words.  The  Lord  appears  as  a  sun,  not 
in  heaven,  but  high  above  the  heavens ;  neither 
over  the  head  or  in  the  zenith,  but  before  the  faces 
of  the  angeJs,  in  a  middle  altitude.  He  appears 
in  two  places,  in  one  before  tiie  right  eye,  in  the 
other  before  the  left  eye,  at  a  marked  distance. 
Before  the  right  eye  He  appears  altogether  as  a 
sun.  of  similar  fire  as  it  were,  and  of  siuiilar  mag- 
nitude, as  the  sun  of  the  world:  but  before  the 
left  eye  He  does  not  appear  as  a  sun,  but  as  a 
moon,  of  similar  but  more  glittering  v.iiiteness, 
and  of  similar  magnitude  with  the  moon  of  our 
earth ;  but  it  appears  encompassed  with  several, 
as  it  were,  smaller  moons,  each  of  which  is  in  like 
manner  white  and  glittering.  That  the  Lord  ap- 
pears in  two  places  with  such  difference,  is  be- 
cause He  appears  to  every  one  according  to  the 
quality  of  the  reception  of  Him ;  and  therefore  in 
one  way  to  those  who  receive  Him  in  the  good  of 
love,  and  in  another  to  those  who  receive  Him  in 
the  good  of  faith.  To  those  who  receive  Him  in 
the  good  of  love.  He  appears  as  a  sun,  fiery  and 
flaming  acccording  to  reception ;  these  are  in  his 
heavenly  kingdom :  but  to  those  who  receive  Him 
in  the  good  of  faith.  He  appears  as  a  moon,  bright 
and  glittering  according  to  reception;  these  are  in 
his  spiritual  kingdom.     The  reason  is,  because  the 


180 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


good  of  love  corresponds  to  fire,  wlience  fire  in 
the  spiritual  sense  is  love ;  and  the  good  of  faith 
corresponds  to  light,  and  also  light  in  the  spiritual 
sense  is  faith.  That  he  appears  before  the  eyes, 
is  because  the  interiors,  which  are  of  the  mind,  see 
through  the  eyes  ;  from  the  good  of  love  through 
the  right  eye,  and  from  the  good  of  faith  through 
the  left  eye  :  for  all  the  tilings  which  are  on  the 
right  side  with  an  angel  and  also  with  a  man,  cor- 
respond to  good  from  which  is  trutli ;  and  those 
which  are  on  the  left,  to  truth  which  is  from 
good.  The  good  of  faith  is  in  its  essence  truth 
from  good. 

737.  Hence  it  is,  that  in  the  Word,  the  Lord  as 
to  love  is  compared  to  the  sun,  and  as  to  faith,  to 
the  moon ;  and  also  that  love  from  the  Lord  to  the 
Lord  is  signified  by  the  sun,  and  faitli  from  the 
Lord  in  the  Lord,  is  signified  by  the  moon  ;  as  in 
the  following  passages  :  "  The  light  of  the  moon 
shall  be  as  the  light  of  the  sun,  and  the  light  of 
the  sun  shall  be  sevenfold,  as  the  light  of  seven 
days,"  Isaiah  xxx.  26.  "  When  I  shall  extinguish 
thee,  I  will  cover  the  heavens,  and  I  will  darken 
the  stars  :  I  will  cover  the  sun  with  a  cloud,  and 
the  moon  shall  not  make  her  light  to  shine.  All 
the  luminaries  of  liglit  in  the  heavens  I  will  darken 
over  thee,  and  I  will  give  darkness  upon  thy  land," 
Ezek.  xxxii.  7,  8.  "  I  will  darken  the  sun  in  his 
rising,  and  the  moon  shall  not  make  her  light  to 
shine,"  Isaiah  xiii.  10.  "  The  sun  and  the  moon 
shall  be  darkened,  and  the  stars  shall  withdraw 
their  shining.  The  sun  shall  be  turned  into  dark- 
ness, and  the  moon  into  blood,"  Joel  ii.  2,  10,  31  ; 
chap.  iv.  15.  "  The  sun  became  black  as  sack- 
cloth of  hair,  and  the  moon  became  as  blood,  and 
the  stars  fell  to  the  earth,"  Apoc.  vi.  12.  "  Im- 
mediately after  the  affliction  of  those  days,  the  sun 
will  be  obscured,  and  the  moon  will  not  give  her 
light,  and  the  stars  will  fall  from  heaven,"  Matt. 
xxiv.  29,  and  elsewhere.  In  these  passages,  by 
the  sun  is  signified  love,  by  the  moon  faith,  and  by 
stars  the  knowledges  of  good  and  truth  ;  which  are 
said  to  be  darkened,  to  lose  their  light,  and  to  fall 
from  heaven,  when  they  are  no  more.  That  the 
Lord  appears  as  a  sun  in  heaven,  is  evident  also 
from  his  transfiguration  before  Peter,  James,  and 
John,  "that  his  face  shone  as  the  sun,"  Matt.  xvii. 
2.  The  Lord  was  seen  thus  by  those  disciples, 
when  they  were  withdrawn  from  the  body,  and  in 
the  light  of  heaven.  Hence  it  was  that  the  an- 
cients, with  whom  the  church  was  representative, 
turned  the  tace  when  they  were  in  divine  worship, 
to  the  sun  in  the  east ;  from  this  it  is,  that  they 
gave  to  temples  an  aspect  towards  tlie  east. 

738.  What  and  how^  great  the  divine  love  is, 
may  be  evident  from  comparison  with  the  sun  of 
the  world,  that  it  is  most  ardent,  and,  if  you  will 
believe,  it  is  much  more  ardent  than  that  sun. 
Wherefore  the  Lord  as  a  sun  does  not  fiow  in  im- 
mediately into  the  heavens,  but  the  ardor  of  his 
love  is  tempered  in  the  way  by  degrees ;  the  tem- 
perings  appear  as  radiant  belts  around  the  sun: 
and  besides,  the  angels  are  veiled  over  with  a  thin 
adapted  cloud,  lest  they  should  be  injured  by  the 
influx.  The  heavens  therefore  are  distant  accord- 
ing to  reception :  the  superior  heavens,  because 
they  are  in  the  good  of  love,  are  nearest  to  the  Lord 
as  a  sun ;  but  the  inferior  heavens,  because  they 
are  in  the  good  of  faith,  are  more  remote  from 
Him :  but  they  who  are  in  no  good,  as  those  who 
are  in  hell,  are  most  remote,  and  there  so  far  re- 
mote, as  tliey  are  in  the  opposite  to  good. 

739.  But  when  the  Lord  appears  in  heaven, 
which  is  often  the  cast    He  does  not  appear  en- 


compassed with  the  sun,  but  in  an  angelic  form, 
distinguished  from  the  angels  by  the  Divine  beam- 
ing through  from  the  face  :  for  He  is  not  there  in 
person,  for  the  Lord  in  person  is  constantly  sur- 
rounded with  the  sun,  but  He  is  in  presence  by 
aspect;  for  in  heaven  it  is  common  for  them  to 
appear  as  present  in  the  place  where  the  aspect 
is  fixed  or  terminated,  although  it  be  very  far  from 
the  place  where  they  actually  are.  This  presence 
is  called  presence  of  internal  sight,  concerning 
which  in  what  follows.  The  Lord  has  also  been 
seen  by  me  out  of  the  sun,  in  an  angelic  form,  a 
little  beneath  the  sun  on  high  ;  and  also  near,  in  a 
like  form  Avith  the  face  shining  ;  once  also  in  the 
midst  of  angels,  as  a  flamy  beam.  —  H.  H.  1 16-121. 

740.  The  sun,  from  which  the  angels  have  their 
light  and  heat,  appears  above  the  earth,  which  the 
angels  inhabit,  in  an  elevation  of  about  forty-five 
degrees,  or  a  middle  altitude  ;  and  it  appears  dis- 
tant from  the  angels,  as  the  sun  of  this  world  is 
distant  from  men.  It  appears  also  constantly  in 
that  altitude  and  at  that  distance,  nor  does  it  move. 
Hence,  the  angels  have  no  times,  distinguished 
into  days  and  years,  nor  any  progression  of  the  day 
from  morning  by  noon  to  evening  and  night ;  nor 
any  progression  of  the  year  from  spring  through 
summer  to  autumn  and  winter,  but  there  is  per- 
petual light  and  perpetual  spring  ;  wherefore,  in- 
stead of  times,  there  are  in  heaven,  states,  as  was 
said  above. 

741.  The  following  are  the  principal  reasons 
why  the  sun  of  the  spiritual  world  appears  in  a 
middle  altitude  :  First,  that  so  the  heat  and  light, 
which  proceed  from  that  sun,  may  be  in  their 
mean  degree,  and  thence  in  their  equality,  and 
thereby  in  their  just  temperature  ;  for  if  the  sun 
were  to  appear  above  its  middle  altitude,  more  heat 
than  light  would  be  perceived,  if  below  it,  more 
light  than  heat  would  be  perceived ;  as  comes  to 
pass  on  earth,  when  the  sun  is  above,  or  below,  the 
middle  of  the  heavens ;  when  above,  the  heat  in- 
creases to  a  greater  degree  than  the  ligiit,  and 
when  below,  the  light  increases  to  a  greater  degree 
than  the  heat ;  for  the  light  remains  the  same,  both 
in  summer  and  winter,  but  the  heat  is  increased 
and  diminished,  according  to  the  sun's  altitude. 
The  second  reason,  why  the  sun  of  the  spiritual 
world  appears  in  a  middle  altitude,  above  the  an- 
gelic heaven,  is,  because  thence,  there  is  a  per- 
petual spring  in  all  the.angelic  heavens,  whereby 
the  angels  are  in  a  state  of  peace,  for  that  state 
corresponds  to  spring  time  on  earth.  The  third 
reason  is,  that  by  that  means,  the  angels  can  al- 
ways turn  their  faces  to  the  Lord  and  see  Him 
with  their  eyes ;  for  the  east,  thus  the  Lord,  is 
before  the  faces  of  the  angels  in  every  turn  of 
their  bodies,  which  is  peculiar  to  that  world.  This 
would  not  be  the  case,  if  the  sun  of  that  world 
were  to  appear  above  or  below  a  middle  altitude, 
and  least  of  all,  if  it  appeared  overhead,  in  the 
zenith.  —  D.  L.  Jf.  104,  105. 

742.  But  beware  of  thinking  that  the  sun  of  the 
spiritual  world  is  God  Himself:  God  is  Man.  The 
first  proceeding  from  His  love  and  wisdom  is  a 
fiery  spiritual  principle,  which  appears  in  the  sight 
of  the  angels  as  a  sun  ;  hence,  when  the  Lord 
manifests  Himself  to  the  angels,  in  person.  He 
manifests  Himself  os  Man,  sometimes  in  the  sun, 
and  sometimes  out  of  it.  —  D.  L.  Jf.  97. 

Heat  and  Light  of  Heaveu. 

743.  The  heat  of  heaven,  as  the  light  of  heaven, 
is  every  where  various  ;  different  in  the  celestial 
kingdom  from  what  it  is  in  the  spiritual  kingdom, 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


181 


and  also  different  in  every  society  there  .  it  differs 
not  only  in  degree,  but  also  in  quality.  It  is  more 
intense  and  purer  in  the  celestial  kingdom  of  the 
Lord,  because  the  angels  there  receive  the  divine 
good  more  ;  it  is  less  intense  and  pure  in  the  spir- 
itual kingdom  of  the  Lord,  because  the  angels 
there  receive  the  divine  truth  more  :  in  each  society 
also  it  differs  according  to  reception.  That  love  is 
heat  from  a  spiritual  origin,  is  manifest  from  grow- 
ing warm  according  to  love ;  for  a  man  is  inflamed 
and  grows  warm  according  to  its  quantity  and 
quality,  and  its  ardor  is  manifested  when  it  is  as- 
saulted. Hence  also  it  is,  that  it  is  usual  to  speak 
of  being  inflamed,  of  growing  warm,  of  burning, 
boiling,  and  being  on  tire,  both  in  reference  to  the 
affections  which  are  of  the  love  of  good,  and  also 
to  the  lusts  which  are  of  the  love  of  evil. 

744.  Tliat  love  proceeding  from  the  Lord  as  a 
sun  is  felt  in  heaven  as  heat,  is  because  the  inte- 
riors of  the  angels,  from  the  divine  good  which  is 
from  the  Lord,  are  in  love ;  whence  the  exteriors, 
which  grow  warm  thence,  are  in  heat.  From  this 
it  is,  that  in  heaven  heat  and  love  so  correspond  to 
each  other,  tliat  every  one  there  is  in  heat  such  as 
the  love  he  is  in,  agreeably  to  what  was  said  just 
above. 

745.  Angels,  like  men,  have  understanding  and 
will.  The  light  of  heaven  makes  the  life  of  their 
understanding,  because  the  light  of  heaven  is  di- 
vine truth,  and  thence  divine  wisdom ;  and  the 
heat  of  heaven  makes  the  life  of  their  will,  because 
the  heat  of  heaven  is  divine  good,  and  thence  di- 
vine love.  The  veriest  life  of  the  angels  is  from 
heat,  but  not  from  light,  except  so  far  as  heat  is  in 
it.  That  life  is  from  heat  is  manifest;  for  when 
that  is  removed,  life  perishes.  The  case  is  similar 
with  faitli  witliout  love,  or  with  truth  without  good  ; 
for  truth,  which  is  said  to  be  of  faith,  is  light,  and 
good  which  is  of  love,  is  heat.  Tliese  things  ap- 
pear more  manifest  from  the  heat  and  light  of  the 
world,  to  which  the  Jieat  and  light  of  heaven  cor- 
respond. P'rom  the  heat  of  the  world,  conjoined 
to  light,  all  things  which  are  upon  the  earth  are 
vivified  and  flourish ;  they  are  conjoined  in  the 
times  of  spring  and  summer:  but  from  light  sepa- 
rate from  lieat,  notliing  is  vivified  and  flourishes, 
but  all  things  are  torpid  and  die  :  they  are  not  con- 
joined in  the  time  of  winter ;  heat  is  then  absent, 
and  light  continues.  From  that  correspondence 
heaven  is  called  paradise  ;  since  truth  is  there  con- 
Joined  to  good,  or  faitii  to  love,  as  light  to  heat  in 
the  time  of  spring  on  earth.  —  H.  H.  134-13G. 

746.  That  tliere  is  light  in  the  heavens,  those 
cannot  apprehend  who  think  only  from  nature ; 
wlien  yet  in  the  heavens  the  light  is  so  great,  that 
it  exceeds  by  many  degrees  the  midday  light  in 
the  world :  it  has  been  seen  by  me  often,  even  in 
the  times  of  evening  and  night.  In  the  beginning 
I  wondered,  when  1  lieard  tlie  angels  say,  that  the 
light  of  the  world  is  scarcely  other  than  shade 
respectively  to  the  light  of  heaven  ;  but  since  it 
has  been  seen,  I  can  testify  to  it.  Its  brightness 
and  its  splendor  are  such,  that  they  cannot  be 
described.  Ttie  things  which  have  been  seen  by 
Die  in  the  heavens,  were  seen  in  that  light ;  thus 
more  clearly  and  distinctly  than  tilings  in  the 
world.— R  H.  l-2(i. 

747.  That  the  light  in  tlie  heavens  is  spiritual, 
and  that  that  light  is  divine  trutli,  may  be  concluded 
also  from  this,  that  man  also  has  spiritual  light,  and 
from  that  light  has  illustration,  as  far  as  he  is  in  in- 
telligence and  wisdom  from  divine  trutli.  The 
spiritual  light  of  man  is  the  light  of  his  under- 
standing, the  objects  of  which  are  truths,  which  he 


disposes  analytically  into  orders,  forms  inic  rea- 
sons, and  from  them  concludes  things  in  a  series. 
That  it  is  real  light,  from  whicli  the  understanding 
sees  such  things,  natural  man  does  not  know, 
because  he  docs  not  see  it  with  the  eyes,  nor  per- 
ceive it  with  the  tliought;  but  many  still  know  it, 
and  also  distinguish  it  from  natural  light,  in  which 
those  are  who  think  naturally  and  not  spiritually  : 
those  think  naturally,  who  only  look  into  the  world 
and  attribute  all  things  to  nature  ;  but  those  tliini: 
spiritually,  who  look  to  heaven  and  attribute  all 
things  to  the  Divine.  That  it  is  true  light,  which 
enlightens  the  mind,  plainly  distinct  from  the  light 
wliich  is  called  natural  light  (/«mc7i),  has  many  times 
been  given  me  to  perceive,  and  also  to  see.  I  have 
been  elevated  into  that  light  interiorly  by  degrees, 
and  as  I  was  elevated,  my  understanding  was  en- 
lightened, so  that  at  length  I  perceived  what  I  did 
not  perceive  before,  and  at  last  such  things  as  I 
could  not  even  comprehend  by  thought  from  natural 
light:  I  was  sometimes  indignant  that  they  were 
not  comprehended,  when  yet  they  were  clearly  and 
perspicuously  perceived  in  heavenly  light.  Be- 
cause the  understanding  has  light,  therefore  the 
like  is  said  concerning  it  as  concerning  the  eye,  as 
that  it  sees  and  is  in  the  light,  when  it  perceives, 
and  that  it  is  obscure  and  in  the  shade,  when  it 
does  not  perceive  ;  and  other  like  things.  —  H.  H. 
130. 

748.  Because  divine  truth  is  light  in  the  heavens, 
therefore  all  truths,  wherever  they  are,  whether 
within  an  angel  or  without  him,  also  whether  within 
the  heavens  or  without  them,  beam  ;  yet  truths 
without  the  heavens  do  not  beam  like  truths  within 
the  heavens.  Truths  without  the  heavens  beam 
coldly  like  snow  without  heat,  since  they  Hlo  not 
derive  their  essence  from  good,  like  truths  within 
the  heavens  ;  wherefore  also  that  cold  light,  at  the 
admission  of  the  light  of  heaven,  disappears  ;  and 
if  evil  is  underneath,  it  is  turned  into  darkness. 
This  I  have  seen  several  times,  and  many  other 
memorable  things  concerning  beaming  truths, 
which  are  here  passed  by.  —  H.  H.  132. 

749.  Recent  souls,  or  novitiate  spirits,  namely, 
those  who  some  days  after  the  death  of  the  body 
come  into  the  other  life,  are  greatly  surprised  that 
there  is  light  in  the  other  life  ;  for  they  bring  along 
with  them  the  ignorance  that  light  is  from  any 
other  source  than  from  the  sun,  and  from  material 
flame  ;  and  still  less  do  they  know,  that  there  is 
any  light  which  illuminates  the  understanding,  for 
they  have  not  apperccived  this  in  the  life  of  the 
body ;  and  still  less,  that  that  light  gives  the 
faculty  of  thinking,  and  by  influx  into  the  forms 
which  are  from  the  light  of  the  world,  constitutes 
all  things  which  are  of  the  understanding.  These, 
if  they  have  been  good,  that  they  may  be  in- 
structed, are  elevated  to  heavenly  societies,  and 
from  society  into  society,  that  they  may  perceive 
by  living  experience,  that  in  the  other  life  there  is 
light,  and  this  more  intense  than  is  any  where 
given  in  the  world,  and  that  at  the  same  time  they 
may  apperceive,  that  so  far  as  they  are  in  the  light 
there,  so  far  they  are  in  intelligence.  Some,  who 
were  taken  up  into  spheres  of  celestial  light,  spoke 
with  me  thence,  and  confessed  that  they  had  never 
believed  any  thing  of  the  kind,  and  that  the  light 
of  the  world  is  respectively  darkness.  They  also 
looked  thence  through  my  eyes  into  the  light  of 
the  world,  and  this  they  did  not  perceive  otherwise 
than  as  a  dark  cloud;  and  from  commiseration 
said,  that  man  is  in  such  a  cloud.  From  what  has 
been  said  it  may  also  appear,  why  the  celestial 
angels  are  in  the  world  called  angels  of  light ;  and 


182 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


that  the  Lord  is  the  light  and  thence  the  life  of 
men.     John  i.  1  to  9,  chap.  viii.  12.  —  Jl.  C.  4415. 

750.  That  spirits  and  angels  enjoy  every  sense, 
except  taste,  in  a  far  more  exquisite  and  perfect 
degree  than  ever  man  did,  has  been  abundantly 
manifested  to  me.  They  not  only  see  each  other, 
and  converse  with  each  other,  the  angels  in  the 
highest  felicity  arising  from  their  nmtual  love,  but 
they  also  see  more  objects  in  their  world  than  man 
can  believe  to  exist.  Tiie  world  of  spirits  and  the 
heavens  are  full  of  representatives,  sucli  as  were 
seen  by  the  prophets,  and  of  so  grand  a  kind  that 
if  any  one's  spiritual  sight  were  opened,  and  he  could 
look  into  those  worlds,  though  but  for  a  few  hours, 
he  would  be  all  astonishment.  The  light  in  heaven 
is  such,  as  to  exceed  the  noonday  light  of  this 
world  in  a  degree  surpassing  all  belief.  The 
heavenly  iniiabitants  however  receive  no  light  from 
this  world,  because  they  are  above,  or  within,  the 
sphere  of  that  light ;  but  they  receive  light  from 
the  Lord,  who  to  them  is  a  sun.  The  noonday 
ligiit  of  this  world  is  to  the  angels,  also,  like  gross 
darkness,  and  when  it  is  given  them  to  look  upon 
tiiat  liglit,  it  is  as  if  they  looked  upon  mere  dark- 
ness ;  of  which  I  have  been  convinced  by  expe- 
rience. Hence  may  appear  what  a  difference  there 
is  between  the  light  of  heaven  and  the  light  of 
this  world  — .4.  C.  1521. 

751.  In  order  that  I  might  be  made  acquainted 
with  the  nature  and  quality  of  the  light  in  heaven, 
I  have  at  times  been  introduced  into  the  abodes  of 
good  and  angelic  spirits,  where  I  not  only  saw  the 
spirits  tlieinselves,  but  also  the  objects  which  sur- 
rounded them.  There  were  likewise  seen  little 
children  and  their  mothers,  in  a  light  of  such 
brightness  and  splendor,  that  it  is  impossible  to 
conceive  any  thing  superior  to  it.  —  ,i.  C.  1523. 

752.  By  virtue  of  the  Lord's  light  in  heaven  there 
appear  wonderful  things,  which  cannot  be  ex- 
pressed, being  so  innumerable.  Tliey  are  con- 
tinual representatives  of  the  Lord,  and  of  his 
kingdom,  such  as  are  mentioned  by  the  prophets, 
and  by  John  in  the  Revelation ;  besides  other  sig- 
niticatives.  It  is  not  possible  for  man  to  see  these 
things  with  his  bodily  eyes  ;  but  as  soon  as  ever 
the  interior  vision  of  any  one,  which  is  the  sight 
of  his  spirit,  is  opened  by  the  Lord,  such  objects 
may  be  exhibited  to  view.  The  visions  of  the 
propliets  were  no  other  than  openings  of  their  in- 
ternal sight ;  as  when  John  saw  the  golden  candle- 
sticks, (Rev.  i.  12,  13,)  and  the  holy  city  as  pure 
gold,  and  the  luminary  thereof  like  to  a  stone  most 
precious,  (Rev.  xxi.  2,  10 :)  not  to  mention  many 
things  besides,  seen  by  the  prophets :  whence  it 
may  be  known,  that  the  angels  not  only  live  in  the 
highest  degree  of  light,  but  that  in  their  world 
there  are  indefinite  objects,  which  cannot  enter 
into  the  heart  of  man  to  conceive  or  believe.  —  Jl. 
a  1532. 

753.  As  to  what  respects  the  atmospheres  in 
which  the  blessed  live,  which  partake  of  the  liglit, 
as  being  derived  from  it,  they  are  innumerable, 
and  of  such  beauty  and  pleasantness  as  to  surpass 
all  power  of  description.  There  are  adamantine 
atmospheres,  which  sparkle  from  every  minutest 
point,  as  if  they  were  composed  of  minute  spher- 
ules of  diamond.  There  are  other  atmosplieres 
resembling  the  glittering  of  all  precious  stones  ; 
others  like  the  glittering  of  pearls  that  are  trans- 
parent from  their  centres,  and  radiated  with  the 
most  brilliant  colors ;  others  that  flame  as  from 
gold  and  from  silver,  and  also  as  from  adamantine 
gold  and  silver ;  others  of  flowers  of  various 
colors,  which  are  in  forms  most  minute  and  indis- 


cernible. Such  atmospheres  fill  the  heaven  of  in- 
fants with  an  indefinite  variety.  Nay,  there  are 
also  atmospheres  consisting  as  it  were  of  sporting 
infants,  in  forms  most  minute  and  indiscernible,  but 
still  perceptible,  to  an  inmost  idea  ;  by  which  forms 
it  is  suggested  to  infants,  that  all  things  around 
them  are  alive,  and  that  they  are  in  the  life  of  the 
Lord,  which  affects  them  with  the  inmost  happiness. 
Besides  these  there  are  several  other  sorts  of  at- 
mospheres :  for  the  varieties  are  innumerable,  and 
also  inexpressible.  — A.  C.  1G21, 

Quarters  in  Heaven. 

754.  In  heaven,  as  in  the  world,  there  are  four 
quarters,  the  east,  the  south,  the  west,  and  tlie 
north,  in  both  cases  determined  by  their  sun  ;  in 
heaven  by  the  sun  of  heaven,  which  is  the  Lord ; 
in  the  world  by  the  sun  of  the  world ;  but  still 
there  are  great  differences.  The  first  is,  that  in 
the  world  it  is  called  south  where  the  sun  is  in  its 
greatest  altitude  above  the  earth ;  north,  where  it 
is  in  the  opposite  point  below  the  earth ;  the  east 
where  the  sun  rises  at  the  equinoxes  ;  and  the  west 
where  it  then  sets :  thus  in  the  world  all  the  quar- 
ters are  determined  from  the  south.  But  in  heaven 
it  is  called  the  east  where  khe  Lord  appears  as  a 
sun ;  opposite  is  the  west,  to  the  right  in  heaven  is 
the  south,  and  to  the  left  is  the  nortli  there ;  and 
this  in  every  turning  of  their  face  and  body  :  thus 
in  heaven  all  the  quarters  are  determined  from  the 
east.  The  reason  that  it  is  called  east  where  the 
Lord  appears  as  a  sun,  is,  because  all  origin  of 
life  is  from  Him  as  a  sun  ;  and  also,  as  far  as  heat 
and  liglit,  or  love  and  intelligence,  are  received 
with  the  angels  from  Hiin,  so  far  tlie  Lord  is  said 
to  arise  with  them.  Hence  also  it  is,  that  the  Lord 
in  the  Word  is  called  the  East. 

755.  Another  difference  is,  that  to  the  angels  the 
east  is  always  in  front,  the  west  behind,  the  south 
to  the  right,  and  the  north  to  the  lefL  Bat  because 
this  can  with  difficulty  be  comprehended  in  the 
world,  for  the  reason  that  man  turns  bis  face  to 
every  quarter,  therefore  it  will  be  explained.  The 
whole  heaven  turns  itself  to  the  Lord  as  to  its 
common  centre ;  hence  all  the  angels  turn  tliem- 
selves  thither.  That  all  direction  in  the  earth 
also  is  to  a  common  centre,  is  known :  but  the  di- 
rection in  heaven  differs  from  the  direction  in  the 
world,  that  in  heaven  the  anterior  parts  are  turned 
to  the  common  centre,  but  in  the  world  tl>e  lower 
parts.  The  direction  in  the  world  is  what  is  called 
centripetal  force,  and  also  gravitation.  The  in- 
teriors of  the  angels  are  also  actually  turned  for- 
wards ;  and  because  the  interiors  present  them- 
selves in  the  tace,  tlierefore  the  face  is  what 
determines  the  quarters. 

75ti.  But,  that  with  the  angels  the  east  is  in  front  in 
every  turning  of  their  face  and  .body,  is  still  more 
difficult  to  be  comprehended  in  tlie  world,  for  the 
reason  tliat  man  has  every  quarter  in  front  accord- 
ing to  his  turning  ;  therefore  tliis  also  shall  be  ex- 
plained. The  angels,  in  like  nmnner  as  men,  turn 
and  bend  their  faces  and  tlicir  bodies  every  way  ; 
but  still  they  always  have  the  east  before  their 
eyes.  But  tiie  turnings  of  the  angels  are  not  as 
the  turnings  of  men,  for  they  are  from  another 
origin :  they  appear  indeed  alike,  but  still  they  are 
not  alike.  The  reigning  love  is  the  origin ;  from 
it  are  all  determinations  with  angels  and  with  spir- 
its ;  for,  as  was  said  just  above,  their  interiors  are 
actually  turned  to  their  common  centre,  thus  in 
heaven  to  tlie  Lord  as  a  sun :  wherefore,  because 
the  love  is  continually  before  tlieir  interiors,  and 
the  face  exists  from  the  interiors,  for  it  is  their 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


183 


external  form,  therefore  that  love  which  reigns  is 
always  before  the  face ;  in  the  heavens,  therefore, 
it  is  the  Lord  as  a  sun,  because  it  is  He  from 
whom  they  have  love.  And  because  the  Lord 
Himself  is  in  liis  own  love  with  the  angels,  there- 
fore it  is  the  Lord  who  causes  them  to  look  to 
Him,  whithersoever  they  turn  themselves. 

757.  Tiiat  tliere  is  such  a  turning  to  the  Lord,  is 
among  the  wonderful  things  of  heaven ;  for  sev- 
eral may  be  there  in  one  place,  and  one  turn  the 
face  and  body  in  a  different  way  from  another,  and 
still  all  see  the  Lord  before  themselves,  and  each 
has  the  south  on  his  right  hand,  the  north  on  his 
left,  and  the  west  beliind.  It  is  among  the  won- 
derful tilings  also,  that  although  every  aspect  of 
the  angels  is  to  the  east,  yet  still  tiiey  have  also 
an  aspect  to  the  three  other  quarters ;  but  the 
aspect  to  these  is  from  their  interior  sight,  which  is 
of  the  thought  It  is  also  among  the  wonderful 
things,  that  it  is  never  permitted  to  any  one  in  heav- 
en to  stand  behind  another,  and  look  at  the  back  of 
his  head,  and  that  tlien  the  influx  of  good  and 
truth,  wliicli  is  from  the  Lord,  is  disturbed. 

758.  The  angels  see  the  Lord  one  way,  and  the 
Lord  sees  the  angels  another  way.  The  angels 
see  the  Lord  through  the  eyes,  but  tlie  Lord  sees 
tlie  angels  in  tlio  forehead.  The  reason  that  it  is 
in  the  forehead,  is,  because  the  forehead  corre- 
sponds to  love,  and  the  Lord  by  love  flows  into  their 
will,  and  causes  Himself  to  be  seen  by  the  under- 
standing, to  which  the  eyes  correspond.  —  H.  H. 
141-145. 

75'J.  The  Lord  sees  and  looks  at  every  one,  face 
to  face,  but  the  angels,  in  their  turn,  do  not  in  that 
manner  see  the  Lord.  Those  who  are  in  love  to 
the  Lord,  from  the  Lord,  see  Him  directly,  being 
therefore  in  the  east  and  west ;  those  who  are  more 
in  wisdom,  see  tiie  Lord  obliquely  to  the  right,  and 
those  wlio  are  less  in  wisdom,  obliquely  to  the  left, 
the  former  being  therefore  in  the  south,  and  the 
latter  in  the  nortli.  The  latter  are  in  an  oblique 
nspect,  because  love  and  wisdom  proceed  as  one 
from  the  Lord,  but  are  not  received  as  one  by  the 
angels,  as  was  said  before ;  and  the  wisdom  which 
abounds  over  and  above  love,  appears  indeed  to  be 
wisdom,  but  still  is  not,  because  it  has  no  life  in  it 
4rom  love.  These  considerations  show  tlie  origin 
of  that  diversity  of  reception,  agreeably  to  which, 
tlie  dwellings  of  the  angels  appear  according  to 
the  quarters  in  the  spiritual  world.  —  D.  L.  W. 
lib. 

760.  All  that  is  here  said  of  the  angeLs,  and  of 
dieir  turning  to  tlie  Lord  as  a  sun,  is  also  to  be  un- 
derstood of  man,  as  to  his  spirit,  for  man,  as  to  his 
mind,  is  a  spirit,  and  if  he  be  in  love  and  wisdom,  he 
is  an  angel ;  wherefore  also  after  death,  when  he 
puts  oiT  his  externals,  wliicli  he  had  derived  from 
the  natural  world,  he  becomes  a  spirit  or  an  angel : 
and  since  the  angels  constantly  turn  their  faces 
eastward  to  the  sun,  consequently  to  the  Lord,  it  is 
also  said  of  the  man,  who  is  in  love  and  wisdom 
from  the  Lord,  that  he  sees  God,  that  he  looks  to 
God,  and  that  he  has  God  before  his  eyes ;  by 
which  is  meant,  that  he  leads  the  life  of  an  angel. 
Such  tilings  are  said  in  the  world,  as  well  because 
they  actually  exist  in  heaven,  as  because  they  ac- 
tually exist  in  man's  spirit.  In  prayer,  who  does  not 
look  before  him  up  to  God,  to  whatever  quarter  his 
face  is  turned .'' 

7(il.  The  angels  constantly  turn  their  faces  to 
tlie  Lord  as  a  sun,  because  they  are  in  the  Lord 
and  the  Lord  in  them,  and  the  Lord  interiorly  leads 
tiieir  atibctions  and  thoughts,  and  constantly  turns 
them  to  Himself;  consequently,  they  cannot  look 


any  otherwise  than  to  the  east,  where  the  Lord  ap- 
pears as  a  sun  :  hence  it  is  evident,  that  the  angels 
do  not  turn  themselves  to  the  Lord,  but  that  the 
Lord  turns  them  to  himself.  For  when  the  angels 
think  interiorly  of  the  Lord,  they  do  not  think 
of  Him  otherwise,  than  in  themselves.  Interior 
thought  itself,  does  not  cause  distance;  but  ex- 
terior thought,  which  acts  as  one  with  the  sight  of 
the  eyes,  does  make  distance ;  the  reason  is, 
because  exterior  thought  is  in  space,  but  not  in- 
terior thought,  and  when  it  is  not  in  space,  as  in 
the  spiritual  world,  still  it  is  in  the  appearance  of 
space. 

7(J2.  The  turning  of  the  angels  to  the  Lord  is 
such,  that  at  every  turn  of  their  bodies,  they  look 
to  the  Lord,  as  a  sun  before  them  :  an  angel  can 
turn  himself  round  and  round,  and  thereby  see 
various  things  which  are  about  him,  but  still,  the 
Lord  constantly  appears  before  his  face  as  a  sun. 
This  may  seem  wonderful,  but  nevertheless  it  is  the 
trutli.  It  has  also  been  given  me  to  see  the  Lord 
thus  as  a  sun :  I  see  Him  before  my  face,  and  this 
with  continuance  for  many  years,  and  to  whatever 
quarter  of  the  world  I  have  turned  myself.  —  D. 
L.  W.  129-131. 

763.  All  in  the  heavens  dwell  distinct  according 
to  the  quarters.  To  the  east  and  west  dwell  those 
who  are  in  the  good  of  love ;  to  the  east,  those 
who  are  in  clear  perception  of  it,  to  the  west  those 
who  are  in  obscure  perception  of  it ;  to  the  south 
and  north,  dwell  those  who  are  in  wisdom  thence  ; 
to  the  south,  those  who  are  in  the  clear  light  of 
wisdom ;  to  the  north,  those  who  are  in  obscure 
light  of  wisdom. 

7(J4.  In  like  manner  the  angels  in  vHch  society 
of  heaven  dwell  among  themselves  ;  to  the  east 
those  who  are  in  a  greater  degree  of  love  and 
charity,  to  the  west  those  who  are  in  less ;  to 
the  south  those  who  are  in  greater  light  of  wisdom 
and  intelligence,  to  the  north  those  who  are  in 
less. 

765.  Hence  it  is  that  the  quarters  in  the  heavens 
signify  such  things  as  are  with  those  who  dwell 
there ;  namely,  the  east  love  and  its  good  in 
clear  perception;  the  west  those  things  in  obscure 
perception ;  the  south  wisdom  and  intelligence  in 
clear  light;  and  the  north  those  things  in  obscure 
light.  And  because  such  things  are  signified  by 
those  quarters,  therefore  like  things  are  signified 
by  them  in  the  internal  or  spiritual  sense  of  the 
Word  ;  for  the  internal  or  spiritual  sense  of  the 
Word  is  altogether  according  to  the  things  which 
are  in  heaven.  —  H.  H.  148-150. 

766.  The  sun  of  the  world  appears  to  the  angels 
as  something  thick-dark,  opposite  to  the  sun  of 
heaven  ;  and  the  moon  as  sometliing  dark,  opposite 
to  the  moon  of  heaven,  and  this  constantly.  The 
reason  is,  because  the  fiery  of  the  world  corre- 
sponds to  the  love  of  self,  and  the  luminous  thence 
corresponds  to  the  fivlse  from  that  love  ;  and  the 
love  of  self  is  altogether  opposite  to  divine  love,  and 
the  false  from  that  love  is  altogether  opposite  to 
divine  truth ;  and  that  which  is  opposite  to  divine 
love  and  divine  truth,  is  thick  darkness  to  the 
angels.  —  H.  H.  122. 

767.  They  who  are  in  the  hells  do  not  look  to 
the  Lord  as  a  sun  or  as  a  moon,  but  backwards 
from  the  Lord  to  that  thick-dark  thing  which  is  in 
the  place  of  the  sun  of  the  world,  and  to  the  dark 
thing  which  is  in  the  place  of  the  moon  of  the 
earth  ;  those  who  are  called  genii,  to  the  thick 
dark  thing  which  is  in  place  of  the  sun  of  the 
world,  and  those  who  are  called  spirits,  to  the  dark 
thing   which   is    in    place   of  the  moon    of   the 


184 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


earth.  Llonce  their  quarters  are  opposite  to  the 
quarters  of  heaven:  the  east  to  them  is  where  that 
thick-dark  and  dark  thing  is  ;  the  west  to  them  is 
where  the  sun  of  heaven  is;  the  south  to  them  is 
on  the  right,  and  the  north  on  tlie  left  ;  and  this  too 
in  every  turning  of  their  body:  nor  can  they  be 
otherwise,  because  all  direction  of  their  interiors, 
and  thence  all  determination,  tends  and  strives 
thither.—  //.  //.  151. 

7tJ8.  Evil  spirits  sometimes  appear  turned  to  the 
quarters  of  heaven,  and  then  they  have  intelligence 
and  perception  of  truth,  but  no  aifection  of  good ; 
wherefore,  as  soon  as  tliey  turn  themselves  back  to 
their  own  quarters,  they  are  in  no  intelligence  and 
perception  of  trutli,  saying  then  that  the  truths 
which  they  heard  and  perceived  are  not  truths,  but 
falses :  they  also  wish  that  falses  may  be  truths. 
I  have  been  informed  concerning  this  turning, 
namely,  that  with  the  evil  the  intellectual  can  be 
so  turned,  but  not  the  voluntary  ;  and  that  is  pro- 
vided by  the  Lord,  to  the  end  that  every  one  may 
be  able  to  see  and  acknowledge  truths ;  but  that 
no  one  receives  them,  unless  he  is  in  good,  because 
good  is  what  receives  truths,  and  never  evil :  also 
that  it  is  the  like  with  man,  in  order  that  he  may 
be  amended  by  truths  ;  but  that  still  he  is  no  more 
amended  than  as  far  as  he  is  in  good;  and  that  it 
is  thence  that  man  can  in  like  manner  be  turned 
to  the  Lord ;  but  if  he  is  in  evil  as  to  life,  that  he 
immediately  turns  himself  back,  and  confirms  with 
himself  the  falses  of  his  evil  against  the  truths 
which  he  had  understood  and  seen,  and  that  this  is 
done  when  he  thinks  with  himself  from  his  interior. 
—  H.  H.  153. 

769.  Since  love  towards  the  Lord,  and  the  love 
of  rule  grounded  in  the  love  of  self,  are  altogether 
opposite  to  each  other ;  and  since  all  who  are  in 
love  towards  the  Lord  turn  themselves  to  the  Lord 
as  a  sun,  (as  was  shown  in  the  preceding  article,) 
it  may  appear  that  all  who  are  in  the  love  of  rule 
grounded  in  the  love  of  self  turn  themselves  from 
the  Lord.  They  thus  turn  their  backs  on  the 
Lord,  because  those  who  are  in  love  towards  the 
Lord,  love  nothing  more  than  to  be  led  by  the 
Lord,  and  desire  that  the  Lord  only  may  rule ;  but 
those  who  are  in  the  love  of  rule  grounded  in  the 
love  of  self,  love  nothing  more  than  to  be  led  by 
themselves,  and  desire  tliat  themselves  only  may 
rule.  The  love  of  rule  grounded  in  the  love  of 
self  is  here  specified,  because  there  is  a  love  of 
rule  grounded  in  a  love  of  performing  uses  ;  which 
love,  as  it  makes  one  with  love  towards  the  neigh- 
bor, is  spiritual  love :  this  latter  love  however  can- 
not be  called  the  love  of  rule,  but  the  love  of  be- 
ing usetul.  —  D.  L.  W.  142. 

770.  Since  the  love  of  rule,  grounded  in  the 
love  of  self,  is  entirely  opposite  to  love  towards 
the  Lord,  therefore  spirits  who  are  in  that  love  of 
rule  turn  their  faces  from  the  Lord,  and  look  with 
their  eyes  to  the  west  of  the  spiritual  world  ;  and 
since  their  bodies  are  thus  turned,  the  east  is  be- 
hind them,  the  north  to  tiie  right,  and  the  south  to 
the  left.  The  east  is  behind  them,  because  they 
hate  the  Lord,  the  north  is  to  their  right,  because 
they  love  fallacies  and  the  falsities  derived  from 
them,  and  the  south  is  to  their  left,  because  they 
spurn  the  light  of  wisdom.  They  can  turn  round 
and  round,  but  all  things  which  they  see  about 
them,  appear  similar  to  their  love.  All  such 
spirits  are  sensual-natural,  and  think  that  they 
alone  live,  and  look  on  otiiers  as  images :  they 
think  themselves  wiser  than  all  others,  although 
they  are  in  a  state  of  insanity.  —  /?.  L.  W.  144. 


Changes  of  State  in  Heaven. 

771.  The  angels  are  not  constantly  in  the  samt 
state  as  to  love,  and  thence  neither  in  the  same  as 
to  wisdom,  for  all  their  wisdom  is  from  love  and  ac- 
cording to  love:  sometimes  they  are  in  a  state  of 
intense  love,  sometimes  in  a  state  of  love  not  in- 
tense ;  it  decreases  by  degrees  from  its  greatest 
to  its  least.  When  they  are  in  the  greatest  de- 
gree of  love,  then  they  are  in  the  light  and  heat 
of  their  life,  or  in  their  clear  and  delightful  state ; 
but  when  they  are  in  the  least  degree,  then  they 
are  in  shade  and  cold,  or  in  their  obscure  and  un- 
delightful  state:  from  the  last  state  they  return 
again  to  the  first,  and  so  on :  those  changes  suc- 
ceed one  after  another,  with  variety.  These  states 
follow  each  other  like  the  variations  of  the  state 
of  light  and  shade,  of  heat  and  cold  ;  or  like  morn- 
ing, midday,  evening,  and  night,  every  day  in  the 
world,  with  a  perpetual  variety  througli  the  year. 
They  correspond  also,  the  morning  to  a  state  of 
their  love  in  clearness,  the  midday  to  a  state  of 
their  wisdom  in  clearness,  the  evening  to  a  state 
of  tiieir  wisdom  in  obscurity,  and  the  night  to  a 
state  of  no  love  and  wisdom.  But  it  is  to  be 
known,  that  there  is  not  a  correspondence  of  nighfi 
with  the  states  of  life  of  those  who  are  in  heaven, 
but  there  is  a  correspondence  of  the  twilight  which 
is  before  the  morning  ;  the  correspondence  of  night 
is  with  those  who  are  in  hell.  —  H.  H.  155. 

772.  I  have  been  informed  from  heaven  why 
such  changes  of  state  are  there ;  tlie  angels  said 
that  there  were  several  causes.  The  first  is,  that 
the  delight  of  life  and  of  heaven,  which  they  have 
from  love  and  wisdom,  which  are  from  the  Lord, 
would  by  degrees  lose  its  value,  if  they  were  con- 
tinually in  it ;  as  is  the  case  with  those  who  are  in- 
delights  and  pleasantnesses  without  variety.  An- 
other cause  is,  that  they  as  well  as  men  have  a 
proprium,  and  that  this  is  to  love  themselves ;  and 
that  all  who  are  in  heaven  are  witJiheld  from  their 
proprium,  and  as  far  as  they  are  withheld  from  it 
by  the  Lord,  so  far  they  are  in  love  and  wisdom; 
but  so  far  as  they  are  not  withheld,  they  are  in  the 
love  of  self;  and  because  every  one  loves  his  own 
proprium  and  is  attracted  by  it,  that  they  have 
changes  of  state,  or  successive  alternations.  A 
third  cause  is,  that  thus  they  are  perfected,  since 
they  thus  become  accustomed  to  be  held  in  the 
love  of  the  Lord,  and  to  be  withheld  from  the  love 
of  themselves ;  and  also  that  the  perception  and 
sensation  of  good  becomes  more  exquisite  by  the 
alternations  of  what  is  deligiitful  and  undelightful. 
They  added,  tliat  the  Lord  does  not  produce  the 
changes  of  their  state,  because  the  Lord  as  a  sun 
always  flows  in  with  heat  and  light,  that  is,  with 
love  and  wisdom,  but  that  themselves  are  the 
cause,  because  they  love  their  proprium,  which 
continually  withdraws  them.  This  was  illustrated 
by  a  comparison  with  the  sun  of  the  world,  that 
the  cause  of  the  changes  of  the  state  of  heat  and 
cold,  and  of  light  and  shade,  every  year  and  every 
day,  is  not  in  it,  because  it  stands  immovable,  but 
that  the  cause  is  in  the  earth. 

77.3.  It  has  been  shown  to  me  how  the  Lord  ap- 
pears as  a  sun  to  the  angels  in  the  celestial  king- 
dom in  their  first  state,  how  in  the  second,  and 
how  in  the  third.  The  Lord  was  seen  as  a  sun,  at 
first  red  and  glittering  in  such  splendor  that  it 
cannot  be  described  :  it  was  said  that  the  Lord  as 
a  sun  appears  such  to  the  angels  in  their  first 
state.  Afterwards  there  was  seen  a  great  obscure 
belt  around  the  sun,  by  means  of  which  the  first 
red  and  glittering  appearance,  from  which  it  shoae 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


185 


80  much,  began  to  grow  dull :  it  was  said  that  the 
sun  appears  so  to  them  in  the  second  state.  Then 
the  belt  seemed  to  grow  more  obscure,  and  the  sun 
thence  to  seem  less  glowing,  and  this  by  degrees, 
until  at  length  it  became  as  wliite :  it  was  said  that 
liie  sun  appears  so  to  them  in  the  third  state.  Af- 
terwards this  white  orb  was  seen  to  proceed  to  the 
left,  towards  the  moon  of  heaven,  and  to  add  itself 
to  her  liglit,  from  which  tlie  moon  then  shone  forth 
beyond  its  usual  measure :  it  was  said  that  this 
was  the  fourth  state  to  those  who  are  in  the  celes- 
tial kingdom,  and  the  first  to  those  who  are  in  the 
spiritual  kingdom,  and  tliat  the  changes  of  state  in 
each  kingdom  thus  alternate  in  turns,  yet  not  in 
the  whole,  but  in  one  society  after  another ;  also 
tiiat  those  turns  are  not  stated,  but  come  upon 
them  later  or  sooner,  without  their  knowing  it. 
They  said  further,  that  the  sun  is  not  so  changed 
in  itself,  nor  does  it  so  advance,  but  that  still  it 
appears  so  according  to  the  successive  progres- 
sions of  states  with  them ;  since  the  Lord  appears 
to  every  one  according  to  the  quality  of  his  state, 
thus  glowing  to  them  when  they  are  in  intense 
love,  less  glowing,  and  at  length  white,  when  the 
love  decreases  :  and  that  the  quality  of  their  state 
was  represented  by  the  obscure  belt,  which  in- 
duced upon  the  sun  those  apparent  variations  as  to 
flame  and  light. 

774.  When  the  angels  are  in  the  last  state, 
which  is  when  they  are  in  their  proprium,  they 
begin  to  become  sad :  I  have  spoken  with  them 
when  they  were  in  that  state,  and  have  seen  the 
sadness:  but  they  said,  that  they  were  in  tlte  hope 
soon  to  return  to  the  pristine  state,  and  thus  as  it 
were  again  into  heaven  ;  for  it  is  heaven  to  them 
to  be  witiiheld  from  proprium. —  H.  H.  158-lGO. 

Space  and  Time  in  Heaven. 

775.  Although  all  things  in  heaven  appear  in 
place  and  in  space  just  as  in  the  world,  still  the 
angels  have  no  notion  and  idea  of  place  and  space. 
Because  this  cannot  but  appear  as  a  paradox,  I  wish 
to  present  the  subject  in  a  clear  light,  because  it  is 
of  great  importance. 

776.  All  progressions  in  the  spiritual  world  are 
made  by  changes  of  the  state  of  the  interiors,  so 
that  progressions  are  nothing  else  than  changes  of 
state :  tlms  also  I  have  been  conducted  by  the 
Lord  into  the  heavens,  and  likewise  to  the  earths 
In  the  universe,  and  this  as  to  the  spirit,"  while  the 
body  remained  in  the  same  place.  Thus  all  the 
angels  move ;  hence  to  them  there  are  no  dis- 
tances, and  if  there  are  not  distances,  neither  are 
there  spaces,  but  instead  of  them  states  and  their 
changes. 

777.  Because  progressions  are  made  thus,  it  is 
evident  that  approximations  are  similitudes  as  to 
the  state  of  the  interiors,  and  that  removals  are 
dissimilitudes.  Thence  it  is  that  those  are  near  to 
each  otiier  wiio  are  in  a  similar  state,  and  those  at 
a  distance,  who  are  in  a  dissimilar  state ;  and  that 
spaces  in  heaven  are  notiiing  else  than  external 
states  corresponding  to  internal.  It  is  from  no 
other  source  tliat  the  heavens  are'  distinct  from 
each  other,  and  also  the  societies  of  each  heaven, 
and  every  one  in  the  society.  Thence  likewise  it 
is,  that  tiie  hells  are  entirely  separated  from  the 
heavens,  because  they  are  in  a  contrary  state. 

77d.  From  this  cause  also  it  is,  that  in  the  spir- 
itual world  one  is  exhibited  as  present  to  another, 
if  he  only  intensely  desires  his  presence,  for  thus 
he  sees  him  in  thought,  and  puts  himself  in  his 
state  ;  and  conversely,  that  one  is  removed  from 
another  as  far  as  he  is  averse  to  liini.  And 
24 


because  all  aversion  is  from  contrariety  of  the  affec- 
tions and  from  disagreement  of  the  thoughts, 
thence  it  comes  to  pass,  that  several  who  are  in 
one  place  tiiere  appear  to  each  other  so  long  as 
they  agree,  but  as  soon  as  they  disagree  they  dis- 
appear. 

779.  When  also  any  one  goes  on  from  one  place 
to  another,  whether  it  be  in  his  own  city,  or  in 
courts,  or  in  gardens,  or  to  others  out  of  his  own 
society,  then  he  comes  there  sooner  when  he  de- 
sires, and  later  when  he  does  not  desire ;  the  way 
itself  being  lengthened  and  shortened  according 
to  the  desire,  although  it  is  the  same :  this  I  have 
often  seen  and  wondered  at.  From  these  things 
again  it  is  evident,  that  distances,  consequently 
spaces,  are  altogether  according  to  the  slates  of 
the  interiors  with  the  angels  ;  and  because  it  is  so, 
that  the  notion  and  idea  of  space  cannot  enter  into 
their  thought,  although  there  are  spaces  with  them 
equally  as  in  the  world.  —  H.  H.  1!)1-195. 

780.  Spirits  who  are  thought  of  by  others  (as 
those  who  have  been  in  any  degree  acquainted  to- 
gether during  the  life  of  the  body)  are  present  in 
an  instant,  when  it  is  granted  by  the  Lord,  and  so 
very  near  that  they  can  hear  and  touch  each  other, 
or  be  at  any  little  distance,  notwithstanding  they 
might  have  been  thousands  of  miles  asunder,  or 
even  in  different  systems  of  tiie  astral  heavens ; 
the  reason  is,  because  distance  of  place  does  not 
operate  in  the  other  life.  —  A.  C.  1274. 

781.  All  conjunction  in  the  spiritual  world  is 
done  by  looking :  when  any  one  there  thinks  con- 
cerning another  from  an  affection  of  speaking 
with  him,  the  other  becomes  present  on  the  spot ; 
and  one  sees  the  other  face  to  face :  the  like  is 
done  when  any  one  thinks  concerning  another 
from  an  affection  of  love  ;  but  by  this  affection  con- 
junction takes  place,  but  only  presence  takes  place 
by  the  other:  this  is  peculiar  to  the  spiritual  world. 
D.  P.  29. 

782.  That  place,  change  of  place,  and  distance, 
are  appearances  in  the  world  of  spirits,  may  ap- 
pear from  this  fact :  that  all  souls  and  spirits  what- 
soever, since  the  first  creation,  appear  constantly 
in  their  places,  nor  ever  change  them,  unless  when 
their  state  is  changed,  and  as  their  state  is  changed, 
places  and  distances  are  also  varied  to  them ;  but 
as  every  one  has  a  common  or  general  state,  which 
is  his  ruling  or  governing  one,  and  all  particular 
and  individual  changes  of  state  have  still  a  respect 
to  the  common  or  general  one,  therefore,  after 
those  changes,  they  return  to  their  own  situation. 

783.  I  have  been  informed  both  by  discourse 
with  angels  and  by  experimental  evidence,  that 
spirits,  as  spirits,  with  respect  to  the  organical 
forms  which  constitute  their  bodies,  are  not  in  that 
place  where  tliey  seem  to  be,  but  that  it  is  possible 
they  may  be  very  far  distant  thence,  and  yet  ap- 
pear to  be  tiiere.  I  am  well  aware  that  tiiey  who 
suffer  themselves  to  be  imposed  upon  by  fallacies 
will  not  believe  this,  but  nevertheless  the  fact  is 
certainly  so. L  C.  1377,  1378. 

784.  That  place,  change  of  place,  and  distance, 
in  the  other  life,  are  also  fallacies,  may  appear 
from  this  circumstance ;  that  spirits,  by  means  of 
fantasies,  may  in  a  moment  be  elevated  on  high, 
yea,  to  an  extremely  great  height,  and  likewise,  at 
the  same  instant,  be  plunged  into  the  deep:  and 
also  may  be  as  it  were  translated  from  one  end  of 
the  universe  to  the  other:  yea,  sorceresses  and 
magicians,  in  the  other  life,  by  means  of  fantasies, 
induce  others  to  believe,  that,  whilst  tiiey  are  in 
one  place,  they  are  also  at  the  same  time  in 
another,  or  in  several  places  together,  tiius  feigning 


186 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


themselves  to  be  present  every  where.  They 
who,  during  the  bodily  life,  have  tispired  at  hifj^h 
thino^s,  or  been  high  minded,  and  they  also  who 
have  been  deceitful,  often  appear  aloft  above  the 
head,  when  nevertheless  they  are  in  hell  beneath 
the  feet ;  but  as  soon  as  ever  they  are  deprived  of 
their  aspiring  imaginations,  they  fall  instantly  into 
their  hell,  as  has  been  actually  shown  me.  This 
is  not  an  appearance,  but  is  a  fallacy :  for,  as  ob- 
served above,  there  are  two  species  of  changes  of 
place,  viz.,  that  all  spirits  and  angels  constantly 
keep  their  situation,  is  an  appearance ;  and  that 
they  appear  in  one  place  when  yet  their  situation 
is  not  there,  is  a  fallacy. 

785.  Souls  and  spirits  who  are  not  as  yet  con- 
signed to  their  allotted  fixed  situation  in  the  Grand 
Man,  are  conveyed  about  to  divers  places,  some- 
times in  one  direction,  sometimes  in  another ;  at 
one  instant  they  are  seen  on  one  side,  at  another 
instant  on  another  side ;  one  while  they  are  above, 
another  while  beneath.  These  are  called  wander- 
ing souls  or  spirits,  and  are  compared  to  fluids  in 
the  human  body,  which,  rising  from  the  stomach, 
sometimes  proceed  into  the  head,  sometimes  to 
other  parts,  being  translated  hither  and  thither : 
the  case  is  similar  with  these  spirits  before  they 
come  to  the  situation  allotted  them,  and  which  is 
conformable  to  their  common  or  general  state.  It 
is  their  states  which  are  thus  changed  and  are 
erratic.  —  J.  C.  1380,  138  L 

786.  The  reason  why  the  angels  do  not  know 
what  time  is,  although  all  things  with  them  suc- 
cessively advance  as  in  the  world,  so  much  so  that 
there  is  no  difference,  is,  because  in  heaven  there 
are  not  years  and  days,  but  changes  of  state ;  and 
where  years  and  days  are,  there  times  are,  and 
where  changes  of  state  are,  there  states  are. 

787.  That  there  are  times  in  the  world,  is  be- 
cause the  sun  there  to  appearance  successively  ad- 
vances from  one  degree  to  another,  and  makes  the 
times  which  are  called  the  seasons  of  the  year ; 
and  moreover  it  is  carried  around  the  earth,  and 
makes  the  times  which  are  called  the  times  of  day, 
both  the  latter  and  the  former  by  stated  alterna- 
tions. It  is  otherwise  with  the  sun  of  heaven: 
this  does  not,  by  successive  progressions  and  cir- 
cumgyrations, make  years  and  days,  but  to  appear- 
ance changes  of  state,  and  these  not  by  stated  al- 
ternations, as  was  shown  in  the  preceding  article. 
Hence  it  is,  that  the  angels  cannot  have  any  idea 
of  time,  but  in  its  place  an  idea  of  state. 

788.  Since  the  angels  have  no  idea  from  time, 
like  men  in  the  world,  therefore  neither  have  they 
any  idea  concerning  time,  and  concerning  those 
things  which  are  of  time :  those  things  which  are 
proper  to  time,  they  do  not  even  know  what  they 
are,  as  what  a  year  is,  a  month,  a  week,  a  day,  an 
hour,  to-day,  to-morrow,  yesterday.  When  the 
angels  hear  those  things  from  man,  (for  angels  are 
always  adjoined  to  man  by  the  Lord,)  then  instead 
of  them  they  perceive  states,  and  such  things  as 
are  of  state ;  thus  the  natural  idea  of  man  is 
turned  into  a  spiritual  idea  witli  the  angels.  Hence 
it  is,  that  times  in  the  Word  signify  states,  and 
that  those  things  which  are  proper  to  time,  as 
above  mentioned,  signify  spiritual  things  corre- 
sponding to  them. 

789.  The  case  is  the  same  with  all  things  which 
exist  from  time ;  as  with  the  four  seasons  of 
the  year,  which  arc  called  spring,  summer,  autumn 
and  winter ;  with  the  four  times  of  the  day,  which 
are  called  morning,  noon,  evening,  and  night ;  and 
with  the  four  ages  of  man,  which  are  called  in- 
fancy, youtii,  manhood,  and  old  age ;  and  with  all 


other  things  M-hich  either  exist  from  time,  or  suc- 
ceed according  to  time.  In  thinking  of  them,  man 
thhiks  from  time,  but  an  angel  from  state,  where- 
fore what  is  in  them  from  time  with  man,  is  turned 
into  the  idea  of  state  with  an  angel :  spring  and 
morning  are  turned  into  the  idea  of  a  state  of  love 
and  wisdom,  such  as  they  are  in  the  first  state  with 
the  angels  ;  summer  and  noon  aie  turned  into  the 
idea  of  love  and  wisdom,  such  as  they  are  in  the 
second  state :  autumn  and  evening,  such  as  they 
are  in  the  third ;  night  and  winter  into  the  idea  of 
a  state  such  as  is  in  hell :  tlience  it  is,  that  simiiar 
things  are  signified  by  those  times  in  the  Word. 
Hence  it  appears  how  the  natural  things  which  are 
in  the  thought  of  man,  become  spiritual  with  the 
angels  who  are  with  man.  —  H.  H.  16:3-166. 

Representatives  and  Appearances  in  Heavens. 

790.  The  things  which  exist  in  the  heavens  do 
not  exist  in  the  same  manner  as  those  which  exist 
on  earth  :  all  things  in  the  heavens  exist  from  the 
Lord,  according  to  correspondences  with  the  inte- 
riors of  the  angels.  For  the  angels  have  both  in- 
teriors and  exteriors :  the  things  which  are  in  their 
interiors,  all  have  relation  to  love  and  faith,  thus  to 
the  will  and  understanding :  for  the  will  and  un- 
derstanding are  their  receptacles ;  but  the  exteriors 
correspond  to  the  interiors.  This  may  be  illus- 
trated by  those  things  which  were  said  above  con- 
cerning the  heat  and  light  of  heaven.  The  case  is 
similar  with  all  other  things  which  appear  to  the 
senses  of  the  angels. 

791.  When  it  has  been  given  me  to  be  in  com- 
pany with  angels,  the  things  which  are  there  have 
been  seen  by  me  altogether  as  those  which  are  in 
the  world ;  and  so  perceptibly,  that  I  knew  no 
otherwise  than  that  I  was  in  the  world,  and  there 
in  the  palace  of  a  king :  I  also  spoke  with  them,  as 
man  with  man. 

792.  Since  all  things  which  correspond  to  the 
interiors  also  represent  them,  therefore  they  are 
called  representatives ;  and  because  they  are  va- 
ried according  to  the  state  of  the  interiors  with 
them,  therefore  they  are  called  appearances;  al- 
though the  things  which  appear  before  the  eyes 
of  angels  in  the  heavens,  and  are  perceived  by 
their  senses,  appear  and  are  perceived  as  much  to 
the  life,  as  the  things  which  are  on  the  earth  appear 
to  man  ;  yea,  much  more  clearly,  distinctly,  and 
perceptibly.  The  appearances  which  are  thence  in 
the  heavens,  are  called  real  appearances,  because 
they  exist  really.  There  are  also  given  appear- 
ances, not  real,  which  are  those  things  which  in- 
deed appear,  but  do  not  correspond  to  the  interiors  ; 
but  of  tliese  in  what  follows. 

793.  To  show  what  those  things  are  which  ap- 
pear to  the  angels  according  to  correspondences,  I 
will  here  adduce  one  thing  for  the  sake  of  illustra- 
tion. To  those  who  are  in  intelligence,  there  ap- 
pear gardens  and  paradises,  ftiU  of  trees  and  flow- 
ers of  every  kind :  the  trees  there  are  planted  in 
the  most  beautiful  order,  combined  into  arbors, 
through  which  are  arched  entrances,  and  around 
which  are  walks  ;  all  of  such  beauty  that  they  can- 
not be  described.  Those  who  are  in  intelligence 
also  walk  there,  and  gather  flowers,  and  weave 
garlands,  with  which  they  adorn  infants.  There 
are  also  species  of  trees  and  flowers  there,  which 
are  no  where  seen  nor  can  exist  in  the  world :  on 
the  trees  also  there  are  fruits,  according  to  the 
good  of  love,  in  which  the  intelligent  are.  They 
see  such  things  because  a  garden  and  paradise,  and 
also  fruit  trees  and  flowers,  correspond  to  intelli- 
gence and  wisdom.     That  such  things  are  in  the 


^\Tin'IxVGS  OF  EMANUEL   SWEDENBORG. 


187 


heavens,  is  also  known  in  the  earth,  but  only  to 
th  ISO  who  are  in  good,  and  who  have  not  extin- 
f^uished  in  thcinselvos  the  light  of  heaven  by  nat- 
ural liglit  and  its  fallacies  ;  for  they  think  and  say, 
when  speaking  of  iieaven,  that  such  things  are 
tliero  "  as  tiie  ear  hath  not  heard,  nor  the  eye  seen." 
— //.  H.  173-17(j. 

71)4.  In  the  world  of  spirits  there  exist  innu- 
merable and  almost  continual  representatives, 
which  are  forms  of  things  spiritual  and  celestial, 
not  unlike  those  which  are  in  the  world :  whence 
they  are,  it  has  by  daily  commerce  with  spirits  and 
angels  been  given  to  know  ;  they  flow  from  heaven, 
and  from  the  idea  and  discourses  of  the  angels 
there ;  for  the  ideas  of  the  angels  and  their  dis- 
courses thence,  when  they  are  conveyed  down  to 
spirits,  are  exliibited  representatively  in  divers 
manners ;  from  these  upright  and  well-disposed 
spirits  are  enabled  to  know  what  the  angels  are 
saying  among  themselves,  for  inwardly  in  the  rep- 
resentatives there  is  an  angelic  principle,  which,  in 
Consequence  of  the  affection  that  it  excites,  is  per- 
ceived even  to  its  quality.  Angelic  ideas  and  dis- 
courses cannot  otherwise  be  exhibited  before  spir- 
its, for  an  angelic  idea  contains  things  indefinite 
compared  with  the  idea  of  a  spirit,  and  unless  it 
were  formed  and  exhibited  representatively,  and 
thus  visibly  by  images,  a  spirit  would  scarce  un- 
derstand any  thing  of  its  contents,  they  being  for 
the  most  part  ineffable ;  but  when  they  are  repre- 
sented by  forms,  they  then  become  comprehensible 
to  spirits  as  to  things  more  common  or  general ; 
and  wjiat  is  wonderful,  there  is  not  even  the 
smallest  thing  in  what  is  represented,  which  does 
not  express  somewhat  spiritual  and  celestial,  which 
is  in  the  idea  of  the  angelic  society  whence  the 
representative  flows  down. 

7i)5.  Representatives  of  things  spiritual  and  ce- 
lestial exist  sometimes  in  a  long  series,  continued 
for  an  hour  or  two,  in  such  an  order  successively 
as  is  wonderful ;  there  are  societies  with  whom 
these  representatives  are  effected,  and  it  has  been 
given  me  to  be  with  them  during  several  months  ; 
but  these  representations  are  such,  that  it  would  fill 
several  pages  to  relate  and  describe  only  one  in  its 
order ;  they  are  very  delightful,  inasmuch  as  some- 
thing new  and  unexpected  continually  succeeds, 
and  this  until  what  is  represented  is  fully  per- 
fected ;  and  when  all  tilings  are  perfected,  it  is  al- 
lowed to  contemplate  them  in  one  view,  and  then 
it  is  given  to  perceive  at  the  same  time  what  is 
signified  by  every  particular  ;  good  spirits  are  thus 
also  initiated  into  spiritual  and  celestial  ideas.  — 
.1  C.  :i2l\i,  3214. 

7l)G.  That  it  may  be  still  better  known  how  the 
case  is  with  representatives  in  another  life,  viz., 
with  those  things  which  appear  in  the  world  of 
spirits,  let  there  be  also  here  some  examples. 
When  the  discourse  with  the  angels  is  concerning 
the  doctrinals  of  charity  and  faith,  then  sometimes 
in  an  inferior  sphere,  where  is  a  corresponding 
society  of  spirits,  there  appears  the  idea  of  a  city 
or  of  cities,  with  palaces  therein,  exhibiting  such 
.-ikill  in  architecture  as  is  astonishing,  so  that  you 
would  say  that  the  very  art  itself  was  there  and 
thence,  besides  houses  of  various  appearances ; 
and  wliat  is  wonderful,  in  all  and  single  of  these 
tilings,  there  is  not  the  smallest  point,  or  the  most 
minute  visible  particle,  which  does  not  represent 
somewhat  of  the  angelic  idea  and  discourse: 
hence  it  may  appear  what  innumerable  things  are 
contained  therein;  and  also  what  is  signified  by 
the  cities  seen  by  the  prophets  in  the  Word,  as 
likewise  what  by  the  holy  city  or  New  Jerusalem  ; 


and  what  by  the  cities  in  the  prophetic  Word,  viz., 
the  doctrinals  of  charity  and  faith. 

7i>7.  When  the  angels  are  in  discourse  concern- 
ing the  intellectual,  then  in  the  world  of  spirits, 
beneath  the  angels,  or  in  the  societies  which  cor- 
respond, there  appcjir  horses,  and  tiiese  of  a  size, 
form,  color,  attitude,  agreeable  to  tin;  ideas  which 
the  angels  have  concerning  the  intellectual,  being 
adorned  also  with  various  trappings.  There  is 
also  a  place  at  some  depth  a  little  to  the  right, 
which  is  called  the  abode  of  the  intelligent,  where 
horses  continually  appear,  and  this  by  reason  that 
they  are  in  thought  about  the  inteflcctnal,  and 
when  the  angels,  whose  discourse  is  about  the  in- 
tellectual, flow  into  their  thoughts,  there  is  a  rep- 
resentation of  horses  :  hence  it  may  appear  what 
was  signified  by  the  horses  seen  by  the  prophets, 
and  also  by  the  horses  mentioned  in  the  Word, 
viz.,  things  intellectual. 

798.  When  the  angels  are  in  affections,  and  at 
the  same  time  in  discourse  concerning  them,  then 
in  an  inferior  sphere  with  spirits  such  things  fall 
into  representative  species  of  animals  ;  when  the 
discourse  is  concerning  good  affections,  there  are 
exhibited  beautiful,  tame,  and  useful  animals,  such 
as  were  used  in  sacrifice  in  the  representative 
divine  worship  in  the  Jewish  church,  as  lambs, 
sheep,  kids,  she  goats,  rams,  he  goats,  calves, 
heifers,  oxen  ;  and  then  whatsoever  appears  at  any 
time  upon  the  animal,  represents  some  efligy  of 
their  thought,  which  it  is  given  to  the  upright  and 
well-disposed  spirits  to  perceive;  hence  it  may  ap- 
pear what  was  signified  by  animals  in  the  rites  of 
the  Jewish  church,  and  what  by  the  same  when 
mentioned  in  the  Word,  viz.,  affections.  But  the 
discourse  of  the  angels  concerning  evil  affections 
is  represented  by  beasts  that  are  unclean,  fierce 
and  useless,  as  by  tigers,  bears,  wolves,  scorpions, 
serpents,  mice  and  the  like,  as  such  affections  are 
also  signified  by  the  same  beasts  in  the  Word. 

799.  When  the  angels  are  in  discourse  concern- 
ing knowledges,  and  concerning  ideas,  and  con- 
cerning influx,  then  there  appear  in  the  world  of 
spirits  as  it  were  birds  formed  according  to  the 
subject  of  their  discourse  ;  thence  it  is  that  birds 
in  the  Word  signify  things  rational,  or  those  things 
which  are  of  thought. 

800.  When  the  angels  hold  discourse  concern- 
ing those  things  which  are  of  intelligence  and  wis- 
dom, and  concerning  perceptions  and  knowledges, 
then  the  influx  thence  into  corresponding  societies 
of  spirits,  falls  into  representations  of  such  things  as 
are  in  the  vegetable  kingdom,  as  into  representations 
of  paradises,  of  vineyards,  of  forests,  of  meadows 
with  flowers,  and  into  other  beauties,  which  exceed 
all  human  imagination  :  hence  it  is,  that  those  things 
which  are  of  wisdom  and  intelligence,  are  described 
in  the  Word  by  paradises,  vineyards,  forests,  mead- 
ows, and  that  where  these  things  are  named,  such 
things  are  signified. 

801.  The  discourses  of  the  angels  are  some- 
times represented  by  clouds,  and  by  their  forms, 
colors,  motions  and  translations ;  atfirmatives  of 
truth  by  bright  and  ascending  clouds,  negatives 
by  dark  and  descending  clouds ;  affirmatives  of 
the  false  by  dusky  and  black  clouds  ;  consent  and 
dissent  by  various  consociations  and  dissociations 
of  clouds,  and  these  as  in  a  sky  color,  such  as  is 
that  of  the  heavens  in  the  night. 

802.  Moreover  loves  and  their  affections  are 
represented  by  flames,  and  this  with  inexpressible 
variation  ;  but  truths  are  represented  by  liglits,  and 
by  innumerable  modifications  of  light ;  liencc  it 
may  be  evident  whence  it  is,  that  by  flames  in  the 


188 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIKITUAL 


Word  are  signified  the  goods  wliich  are  of  love, 
and  by  lights  the  truths  which  are  of  faith.  —  A.  C. 
32IG-;322'2. 

803.  Among  tlio  eminent  faculties  whicli  man 
possesses  in  himself,  altlioiigh  he  is  ignorant  of  it, 
and  which  he  carries  with  him  into  another  life, 
when  he  passes  thither  after  his  liberation  from  the 
body,  is,  that  lie  perceives  what  is  signified  by  the 
representatives  which  appear  in  another  life,  also 
that  he  is  able  by  the  sense  of  his  mind  to  express 
fnlly  in  a  moment  of  time,  what  he  could  during 
hours  in  the  body,  and  this  by  ideas  from  those 
tilings  which  are  of  the  light  of  heaven,  assisted 
and  made  as  it  were  winged  by  suitable  appear- 
ances representative  of  the  subject  of  discourse, 
which  are  such  as  cannot  be  described :  and 
whereas  man  after  death  comes  into  tliose  faculties, 
and  has  no  need  to  be  instructed  respecting  them 
in  another  life,  it  may  hence  appear  that  he  is  in 
them,  tliat  is,  that  they  are  in  him,  during  his  life 
in  the  body,  although  he  does  not  know  it.  The 
reason  of  this  is,  because  there  is  a  continual  in- 
flux with  man  through  heaven  from  the  Lord  ;  this 
influx  is  of  things  spiritual  and  celestial,  which  fall 
into  his  natural  things,  and  are  there  exhibited 
representatively.  —  Ji.  C.  9220. 

804.  To  show  more  plainly  the  nature  of  repre- 
sentatives, it  is  permitted  to  adduce  one  further 
instance :  I  heard  several  angels  of  the  interior 
heaven,  wjio  together  or  in  consort  formed  a  repre- 
sentative ;  the  spirits  about  me  could  not  perceive 
It,  except  from  a  certain  influx  of  interior  affection  ; 
it  was  a  choir,  in  which  those  several  together 
thought  the  same  thing,  and  spake  the  same  thing ; 
by  representations  they  formed  a  golden  crown 
with  diamonds  around  the  head  of  the  Lord ; 
which  was  effected  at  the  same  time  by  quick 
series  of  representations,  such  as  are  of  thought 
and  speech :  and  wjiat  is  wonderful,  although  there 
were  many,  still  they  all  thought  and  spake  as  one, 
thus  tliey  all  represented  as  one,  and  this  because 
none  was  desirous  to  act  at  all  from  himself,  still 
less  to  preside  over  the  rest,  and  lead  the  clioir,  for 
whoever  does  this,  is  of  himself  dissociated  in- 
stantly ;  but  they  suffered  themselves  to  be  led 
mutually  by  each  other,  thus  all  in  singular  and  in 
general  by  the  Lord :  all  the  good,  who  come  into 
another  life,  are  brought  into  such  harmonious 
agreements  :  afterwards  were  heard  several  choirs, 
which  exhibited  various  things  representatively, 
and  although  there  were  several  choirs,  and  sev- 
eral in  each  clioir,  still  they  acted  as  one,  for 
from  the  form  of  things  various  there  resulted  a 
one,  in  which  was  the  beautiful  celestial.  Thus 
the  universal  heaven,  which  consists  of  myriads  of 
myriads,  can  act  as  one,  in  consequence  of  being 
in  mutual  love,  for  thus  they  suffer  themselves  to 
be  led  of  the  Lord ;  and  wliat  is  wonderful,  the 
greater  their  numbers  are,  that  is,  the  greater  the 
number  of  the  myriads  which  constitute  heaven,  so 
much  the  more  distinctly  and  perfectly  all  and 
single  tilings  are  done  ;  this  is  tiie  case  also,  as  the 
angels  are  of  a  more  interior  heaven,  for  all  per- 
fection increases  towards  interiors.  —  Jl.  C.  3850. 

805.  In  general,  whatsoever  appears  in  heaven, 
appears  altogether  similar  to  what  exists  in  our  ma- 
terial world  in  its  three  kingdoms;  and  those  things 
appear  before  tlie  angels  altogether  like  sucli  as  are 
of  those  three  kingdoms  before  the  eyes  of  men  in 
the  world  :  there  appear  there  gold,  silver,  copper, 
tin,  lead,  stones  precious  and  not  precious,  ground, 
earths,  mountains,  hills,  valleys,  waters,  fountains, 
and  other  things  appertaining  to  the  mineral  king- 
dom;   there   appear    paradises,   gardens,   forests, 


fruit  trees  of  every  kind,  lawns,  cornfields,  plains 
replenished  with  flowers,  herbs,  and  grasses  of 
every  kind,  likewise  the  things  derived  from  them, 
as  oils,  wines,  all  kinds  of  juices,  and  other  things 
appertaining  to  the  vegetable  kingdom ;  there  ap- 
pear also  animals  of  the  earth,  fowls  of  the  heaven, 
fishes  of  the  sea,  reptiles,  and  these  of  every  kind, 
and  so  much  like  those  which  are  in  our  earth,  that 
they  cannot  be  distinguished ;  I  have  seen  them, 
and  could  not  perceive  any  distinction.  But  still 
there  is  this  difference,  that  the  tilings  which 
appear  in  heaven  are  from  spiritual  origin,  but 
those  which  appear  in  our  world  are  from  a  ma- 
terial origin  ;  and  the  things  which  are  from  a  spir- 
itual origin  affect  the  senses  of  the  angels,  inas- 
much as  they  are  spiritual,  equally  as  those  which 
are  from  a  material  origin  affect  the  senses  of  men, 
inasmuch  as  they  are  material ;  for  spiritual  things 
are  homogeneous  with  those  who  are  spiritual,  and 
material  things  with  those  who  are  material.  —  »4. 
E.  926. 

800.  It  was  said  that  there  are  continual  repre- 
sentatives in  the  heavens,  and  indeed  such  as  in- 
volve the  deepest  arcana  of  wisdom ;  those  which 
are  manifest  to  man  from  the  literal  sense  of  the 
Word,  are  so  few  respectively,  as  are  the  waters 
of  a  small  pool  to  the  waters  of  the  ocean :  the 
nature  of  representatives  in  the  heavens  may  ap- 
pear from  what  has  been  occasionally  related  above 
from  things  seen,  and  likewise  from  the  following. 
'There  was  represented  before  certain  spirits,  as  I 
myself  saw,  a  broad  way  and  a  narrow  way,  con- 
cerning which  in  the  VVord  ;  a  broad  way  which 
led  to  hell,  and  a  narrow  one  Avhich  led  to  heaven  ; 
the  broad  way  was  beset  with  trees  and  flowers,  of 
such  a  sort  as  in  external  form  appeared  beautiful 
and  delightful,  but  there  were  hidden  therein  snakes 
and  serpents  of  various  kinds,  which  the  spirits  did 
not  see  ;  the  narrow  way  was  not  so  decorated 
with  trees  and  flowers  to  the  .sight,  but  appeared 
sorrowful  and  obscure,  but  in  it  there  were  angel 
infants  most  beautifully  adorned  in  paradises  and 
flower  gardens  most  pleasant,  which  yet  the  spirits 
did  not  see  ;  they  were  then  asked  which  way  they 
wished  to  go ;  they  said,  the  broad  way  ;  when 
suddenly  their  eyes  were  opened,  and  in  the  broad 
way  they  saw  the  serpents,  but  in  the  narrow  way 
the  angels  :  and  they  were  then  again  asked,  wiiich 
way  they  wished  to  go,  whereupon  they  remained 
silent ;  and  so  far  as  their  sight  was  opened,  they 
said  they  desired  to  go  the  narrow  way,  and  so  far 
as  their  sight  was  closed,  that  they  desired  to  go 
the  broad  way.  —  A.  C.  3477. 

Heavenly  Scenery. 

807.  As  to  what  respects  the  paradisiacal  sce- 
nery, it  is  stupendous.  There  are  paradisiacal 
gardens  presented  to  view,  of  an  immense  extent, 
consisting  of  all  sorts  of  trees,  of  a  beauty  and 
pleasantness  exceeding  every  idea  of  human 
thought,  which  yet  appear  in  so  living  a  manner 
before  their  external  sight,  that  they  not  only  see 
them  in  the  gross,  but  also  perceive  every  single 
object  much  more  vividly  than  the  bodily  sight  does, 
when  exercised  on  similar  objects  here  on  earth. 
In  order  to  remove  all  doubt  concerning  this  cir- 
cumstance, I  was  conducted  to,  and  introduced 
amongst,  those  who  live  a  paradisiacal  life.  The 
situation  where  they  dwell  is  in  front,  in  an  upper 
direction,  over  against  the  angle,  of  the  right  eye. 
All  things  there,  to  every  single  object,  appear  in 
their  most  beautiful  spring  and  bloom,  with  an  as- 
tonishing magnificence  and  variety  ;  and  they  are 
living  by  virtue  of  their  being  representative :  for 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


189 


there  is  notliing-  but  what  represents  and  signifies 
fiomethinj^  celestial  and  spiritual.  Thus  tlie  objects 
presented  to  view  not  only  affect  the  sight  with 
pleasantness,  but  the  mind  Avith  happiness.  Cer- 
tain souls  lately'deceased,  who,  in  consequence  of 
the  principles  they  liad  imbibed  in  the  world, 
doubted  the  possibility  of  such  things  existing  in 
anotlier  life,  where  there  is  neitlicr  wood  nor 
stone,  being  taken  up  into  that  paradise,  and 
discoursing  thence  witii  me,  said  in  tlieir  astonish- 
ment, that  what  they  saw  was  inexpressible,  and  that 
tliey  could  not  rej)resent  its  inexprcssibility  by  any 
idea,  and  that  delights  and  happiness  shone  forth 
from  every  object,  and  this  witli  successive  varie- 
ties. Tiie  souls  that  arc  introduced  into  heaven, 
are  generally  first  conducted  to  such  paradisiacal 
scenes.  But  the  angels  behold  such  things  with 
other  eyes,  not  being  delighted  with  the  paradises, 
but  with  the  representatives,  and  thus  with  tiic 
celestial  and  spiritual  things  which  give  them  birth. 
It  was  from  these  celestial  and  spiritual  things  that 
the  most  ancient  churcli  derived  their  paradisiacal 
scenery, 

808.  As  to  what  respects  the  rainbow-like  splen- 
dors, it  is  to  be  observed,  that  there  is  as  it  were  a 
rainbow  heaven,  where  the  whole  atmosphere  ap- 
pears to  consist  of  very  small  continued  rainbows. 
In  this  heaven  are  tliey  who  appertain  to  the  prov- 
ince of  the  interior  eye :  tlujy  dwell  to  the  right  in 
front,  a  little  upwards.  Tlie  whole  atmosphere  or 
aura  tlierein  consists  of  such  splendors,  and  is 
radiated  thus  in  every  one,  as  it  were,  of  the  points 
in  which  it  originates.  Around  is  the  form  of  a  very 
large  rainbow,  encompassing  the  whole  heaven, 
most  beautiful  to  behold,  being  composed  of 
similar  smaller  rainbows,  which  are  images  of  the 
larger.  Every  single  color  consists  thus  of  innu- 
merable rays,  so  that  myriads  constitute  one  com- 
mon perceptible  object,  which  is,  as  it  were,  a  modi- 
fication of  the  origins  of  light  arising  from  the 
celestial  and  spiritual  things  which  produce  it,  and 
which  at  the  same  time  present  to  the  sight  a  rep- 
resentative idea  of  them.  The  varieties  and  varia- 
tions of  the  rainbows  are  indefinite. 

809.  All  visible  colors,  in  the  other  life,  repre- 
sent what  is  celestial  and  spiritual ;  the  colors 
originating  in  a  flame-like  brightness  representing 
the  things  appertaining  to  love  and  the  affection  of 
goodness,  and  those  originating  in  a  white  bright- 
ness the  things  appertaining  to  faith  and  the  affec- 
tion of  truth.  All  colors,  in  the  other  life,  are 
from  these  origins ;  and  therefore  they  are  of  such 
a  refulgent  brightness,  that  no  colors  in  this  world 
are  to  be  compared  with  them.  There  are  also 
colors  which  were  never  seen  here  on  earth.  —  A. 
C.  U>22-l()-24. 

810.  Beside  these  paradisiacal  objects,  there  are 
also  cities  exhibited  to  view,  with  magnificent 
pahiccs,  contiguous  to  each  other,  splendid  in  their 
colors,  and  of  an  architecture  surpassing  all  the 
powers  of  art.  Tliis  is  the  less  surprising,  since 
cities  were  seen  also  by  the  prophets,  when  their 
interior  sight  was  open,  and  tliis  so  plainly  that 
nothhig  in  the  world  could  be  plainer. 

811.  Besides  cities  and  palaces,  it  has  also,  at 
times,  been  given  me  to  see  the  decorations  of  par- 
ticu!  ir  parts;  as  those  of  the  steps  and  gates 
tlicreof :  and  they  seemed  to  move  as  if  they  were 
alive,  and  to  vary  themselves  continually  with  new 
beauty  and  symmetry.  I  was  also  informed,  that 
the  variations  may  thus  succeed  perpetually,  yea, 
even  to  eternity,  Avith  continually  new  harmony, 
the  succession  itself  forming  such  harmony ;  and 
it  was  further  told  me  that  these  are  among  the 


least  of  tlie  astonishing  things  in  the  other  life.  — 
Jl.  C.  lOaO,  1027. 

812.  Spirits  are  very  indignant  to  think  that  men 
have  no  ideas  of  the  life  of  spirits  and  angels,  but 
suppose  that  they  are  in  an  obscure  state,  which 
must  needs  be  a  very  melancholy  one,  and  in  a 
kind  of  vacuity  and  emptiness  ;  when  nevcrtho.ess 
they  are  in  the  highest  degree  of  light,  and  in  the 
enjoyment  of  all  good  things  as  to  all  the  senses, 
and  indeed  to  their  inmost  perception.  —  Jl,  C. 
1(J30. 

813.  Before  ray  interior  sight  was  opened,  my 
idea  concerning  the  innumerable  things  which  ap- 
pear in  the  other  life,  differed  little  from  that  which 
the  generality  of  people  entertain,  viz.,  that  light, 
and  such  things  as  exist  by  virtue  of  light,  together 
with  objects  of  sense,  could  by  no  means  have  ex- 
istence there.  This  idea  was  formed  in  conse- 
quence of  the  prevailing  imaginary  conceit  of  the 
learned  respecting  immateriality,  upon  which  they 
so  much  insist  in  their  disquisitions  on  the  nature 
of  spirits  and  of  all  things  relating  to  the  life  of 
spirits  ;  from  which  no  other  conception  can  be 
formed,  than  that,  being  immaterial,  their  state 
must  either  be  so  obscure  as  to  fall  under  no  idea, 
or  else  that  it  is  a  mere  nonentity ;  for  this  is  im- 
plied in  the  notion  of  such  immateriality.  Never- 
theless, the  very  reverse  of  this  is  the  truth  :  for 
unless  spirits  and  angels  were  organized  substances, 
it  would  be  impossible  for  them  cither  to  speak,  or 
see,  or  think. —  Jl.  C.  1533. 

Habitations  and  Mansions  of  the  Angels. 

814.  Since  in  heaven  there  are  societies,  and 
the  angels  live  as  men,  therefore  also  they  have 
habitations,  and  these  likewise  various  according 
to  every  one's  state  of  life  ;  magnificent  for  those 
who  are  in  greater  dignity,  and  less  magnificent 
for  those  who  are  in  an  inferior  state.  Respecting 
the  habitations  in  heaven  I  have  several  times 
spoken  with  angels,  and  said  that  at  this  day 
scarcely  any  one  would  believe  that  they  have 
habitations  and  mansions ;  some  because  they  do 
not  see  them,  some  because  they  do  not  knov/  that 
angels  are  men,  some  because  they  believe  that 
the  angelic  heaven  is  the  heaven  which  is  seen 
with  their  eyes  around  them,  and  because  this  ap- 
pears empty,  and  they  suppose  that  angels  arc 
ethereal  forms,  they  conclude  that  they  live  in 
ether :  besides  that  they  do  not  compreiiend  tliat 
there  are  such  things  in  the  spiritual  world  as  are 
in  the  natural  world,  because  they  know  nothing 
concerning  the  spiritual. 

815.  But  it  is  better  to  bring  forward  the  proofs 
of  experience.  As  often  as  I  have  spoken  witii 
the  angels  face  to  face,  so  often  I  have  been  witij 
them  in  their  habitations.  Their  habitations  are 
altogether  like  the  habitations  on  earth,  whicli  an; 
called  houses,  but  more  beautiful ;  in  them  ar(! 
parlors,  rooms,  and  bed  chambers,  in  great  num 
bers :  there  are  also  courts,  and  round  about  ar(; 
gardens,  shrubberies  and  fields.  Where  they  ar<! 
consociated,  the  habitations  are  contiguous,  one 
near  another,  disposed  in  the  form  of  a  city,  with 
streets,  ways,  and  public  squares,  altogether  after 
the  likeness  of  cities  on  our  earth.  It  has  also 
been  granted  me  to  pass  through  them,  and  to  look 
about  me  on  every  side,  and  at  times  to  enter  the 
houses  :  this  was  done  in  full  wakefulness,  when 
my  interior  sight  was  opened. 

810.  Palaces  of  heaven  have  been  seen,  which 
were  so  magnificent  that  they  could  not  be  de- 
scribed :  above  they  glittered  as  if  they  were  of 
pure  gold,  and  below  as  if  they  were  of  precious 


190 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


stones :  some  palaces  were  more  splendid  than 
others.  Within,  it  was  the  same  ;  the  rooms  were 
ornamented  with  such  decorations  as  neither  words 
nor  sciences  are  svifficient  to  describe.  On  the 
side  which  looked  to  the  south,  there  were  para- 
dises, where  all  things  in  like  manner  glittered, 
and  in  some  places  the  leaves  were  as  of  silver, 
and  the  fruits  as  of  gold ;  and  the  flowers  in  their 
beds  presented  by  tlieir  colors  as  it  were  rainbows  : 
at  the  boundaries  again  were  seen  palaces,  in 
which  the  view  terminated.  Such  is  the  arcliitect- 
ure  of  heaven,  that  you  would  say  that  the  art  is 
there  in  its  own  art ;  and  no  wonder,  because  that 
art  itself  is  from  heaven.  The  angels  said  that 
such  things,  and  innumerable  others  which  are 
still  more  perfect,  are  presented  by  the  Lord 
before  tlieir  eyes  ;  but  still  that  they  delight  their 
minds  more  than  their  eyes,  and  this  because  in 
every  thing  they  see  correspondences,  and  by  cor- 
respondences, things  divine. 

817.  Concerning  correspondences  I  have  also 
been  informed,  that  not  only  palaces  and  houses, 
but  also  all  and  each  of  the  things  which  are  with- 
in and  without  them,  correspond  to  interior  things 
which  are  from  the  Lord  with  them :  that  the  house 
itself  in  general  corresponds  to  their  good,  and 
that  the  several  things  which  are  within  the  houses 
correspond  to  the  various  things  of  which  their 
good  consists  ;  and  the  things  out  of  the  houses, 
to  their  truths  which  are  from  good,  and  likewise 
to  perceptions  and  knowledges  :  and  because  they 
correspond  to  the  goods  and  truths  with  them  from 
the  Lord,  that  they  correspond  to  their  love,  and 
thence  to  their  wisdom  and  intelligence,  because 
love  is  of  good,  wisdom  is  of  good  and  at  the  same 
time  of  truth,  and  intelligence  is  of  truth  from 
good  ;  and  that  such  are  the  things  which  the  an- 
gels perceive  when  they  look  at  them,  and  that 
therefore  those  things  delight  and  affect  their 
minds  more  than  their  eyes.  —  H.  H.  184-186. 

616.  The  angels  who  constitute  the  Lord's  celes- 
tial kingdom,  dwell  for  the  most  part  in  elevated 
places,  which  appear  as  mountains  from  the  ground : 
the  angels  who  constitute  the  Lord's  spiritual  king- 
dom, dwell  in  less  elevated  places,  which  appear  as 
hills :  but  the  angels  who  are  in  the  lowest  parts 
of  heaven,  dwell  in  places  which  appear  as  rocks 
of  stone.  These  things  also  exist  from  corre- 
spondence, for  interior  things  correspond  to  supe- 
rior, and  exterior  things  to  inferior.  From  tliis  it 
is,  that  mountains,  in  the  Word,  signify  celestial 
love,  hills  spiritual  love,  and  rocks  faith. 

819.  There  are  also  angels  who  do  not  live  con- 
sociated,  but  separate,  house  and  house :  tliese 
dwell  in  the  midst  of  heaven,  because  they  are  the 
best  of  angels. 

820.  The  houses  in  which  angels  dwell,  are  not 
built  like  the  houses  in  the  world,  but  are  given  to 
them  gratis  by  the  Lord,  to  every  one  according  to 
their  reception  of  good  and  truth :  they  are  also 
varied  a  little  according  to  the  changes  of  tlie  state 
of  their  interiors.  All  things  whatsoever,  which 
the  angels  possess,  they  acknowledge  as  received 
from  the  Lord,  and  whatever  things  they  need  are 
given  to  them.  —  H.  H.  188-190. 

821.  All  the  angels  have  their  respective  habi- 
tations, which  are  magnificent.  I  have  at  times 
seen  them,  and  been  in  them,  and  admired  them  ; 
and  conversed  there  with  the  inhabitants.  They 
are  so  distinct  and  conspicuous  that  nothing  can  be 
more  so.  The  houses  on  earth  are  scarce  any  thing 
in  comparison :  indeed,  the  angels  say  that  sncli 
things  on  earth  are  dead  and  not  real,  but  that 
their  own  are  alive  and  true,  because  they  are 


from  the  Lord.  The  architecture  of  them  is  such, 
as  to  be  the  ground  and  source  of  the  architectonic, 
art,  with  an  indefinite  variety.  The  angels  have 
declared  to  me,  that  if  they  could  possess  all  the 
palaces  throughout  the  whole  earth,  they  would  not 
exchange  their  own  for  them.  What  is  of  stone, 
and  mortar,  and  wood,  is  to  them  dead  :  but  what 
is  from  the  Lord,  and  from  essential  life  and  light, 
this,  they  say,  is  alive,  and  the  more  so,  as  they 
enjoy  it  with  all  fulness  of  sense.  For  the  things 
that  are  in  heaven  are  completely  adapted  to  the 
senses  of  spirits  and  angels  ;  whilst  the  things  that 
are  in  the  light  of  this  solar  world  are  utterly  in- 
visible to  them.  Buildings  of  stone  and  wood, 
however,  are  adapted  to  the  senses  of  men  in  the 
body.  Spiritual  things  correspond  with  those  that 
are  spiritual,  and  corporeal  things  with  those  thet 
are  corporeal. 

822.  The  habitations  of  good  spirits  and  of  an- 
gelic spirits  have  generally  porticoes,  or  long  arched 
courts,  attached  to  tliem,  sometimes  double,  to 
walk  in ;  the  walls  of  which  are  constructed  with 
much  variety,  and  are  adorned  also  with  flowen; 
and  wreaths  of  flowers  wonderfully  composed,  be  - 
side  many  other  ornaments,  which,  as  observed 
above,  are  varied  in  an  orderly  succession.  At 
one  time  they  appear  in  a  clearer  light,  at  another 
time  in  a  light  less  clear,  but  always  with  interior 
delight.  Their  dwellings  are  also  changed  into 
more  beautiful  ones,  in  proportion  as  the  spirits  are 
perfected.  At  the  time  of  the  change  there  ap- 
pears somewhat  representing  a  window  on  the 
side,  which  is  dilated,  and  a  rather  obscure  ex- 
panse is  displayed  within,  and  there  is  opened 
something  as  of  heaven  with  stars,  and  a  kind  of 
cloud ;  which  is  a  mark  that  their  habitations  are 
changing  into  such  as  are  more  pleasant.  — .4.  C. 
1628,  1629. 

Garments  of  the  Augels. 

823.  The  garments  with  which  angels  are  clothed, 
like  the  other  things,  correspond  ;  and  because  they 
correspond,  they  also  really  exist.  Their  garments 
correspond  to  their  intelligence :  wherefore  all  ia 
the  heavens  appear  clothed  according  to  intelli- 
gence ;  and  because  one  excels  another  in  intelli- 
gence, therefore  one  has  more  excellent  garment'? 
than  another.  The  most  intelligent  have  gannents 
glittering  as  from  flame,  some  shining  as  from 
light ;  the  less  intelligent  have  bright  and  white 
garments  without  splendor ;  and  the  still  less  in- 
telligent have  garments  of  diverse  colors  •  but  the 
angels  of  the  inmost  heaven  are  naked. 

824.  Because  the  garments  of  the  angels  cor- 
respond to  their  intelligence,  therefore  also  they 
correspond  to  truth,  since  all  intelligence  is  from 
divine  truth ;  wherefore  whether  you  say  that 
angels  are  clothed  according  to  intelligence,  or 
according  to  divine  truth,  it  is  the  same  thing. 
That  the  garments  of  some  glitter  as  from  flame, 
and  those  of  some  shine  as  from  light,  is  because 
flame  corresponds  to  good,  and  light  to  truth  from 
good.  That  the  garments  of  some  are  bright  and 
white  without  splendor,  and  of  some  are  of  diverse 
colors,  is  because  the  divine  good  and  truth  are  less 
refulgent,  and  also  are  variously  received,  with  the 
less  intelligent:  brightness  also,  and  whiteness, 
correspond  to  truth,  and  colors  to  its  varieties. 
That  those  in  the  inmost  heaven  are  naked,  is 
because  they  are  in  innocence,  and  innocence  cor- 
responds to  nakedness. 

825.  Because  the  angels  are  clothed  with  gar- 
ments in  heaven,  therefore  also  they  have  appeared 
clothed  with  garments  when  seen  in  the  world,  as 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


191 


thoso  seen  by  the  prophets,  and  likewise  those  seen 
at  the  Lord's  sepulchre,  "  who  had  the  appearance 
of*  lightning,  and  their  raiment  was  glittering  and 
white,"  Matt,  xxviii.  3 ;  Mark  xvL  5 ;  Luke  xxiv. 
4  ;  John  xx.  12,  13 :  and  those  seen  iu  heaven  by 
John  had  "  garments  of  fine  linen  and  white," 
Apoc.  iv.  4 ;  chap.  xix.  11,  13.  And  because  in- 
telligence is  from  divine  truth,  therefore  the  gar- 
ments of  tiie  Lord,  when  He  was  transfigured, 
were "  glittering  and  white  as  the  light,"  Matt, 
xvii.  2 ;  Mark  ix.  3  ;  Luke  ix.  29 :  that  light  is  di- 
vine truth  proceeding  from  the  Lord,  may  be  seen 
above.  Hence  it  is,  that  garments  in  the  Word 
signify  truths,  and  from  these  intelligence ;  as  in 
the  Apocalypse,  "  Those  who  have  not  polluted 
their  garments,  shall  walk  with  Me  in  wjiitc,  be- 
cause tiiey  are  worthy ;  he  that  overcometh  shall 
be  clotlied  with  white  raiment,"  chap.  iii.  4,  5. 
"  Blessed  is  he  that  watcheth,  and  keepeth  his  gar- 
ments," chap.  xvi.  15.  And  concerning  Jerusalem, 
by  which  is  understood  the  cliurch  which  is  in 
truth,  it  is  thus  written  in  Isaiah :  "  Stir  up  thy- 
self, put  on  strength,  O  Zion ;  put  on  the  garments 
of  thy  gracefulness,  O  Jerusalem,"  Iii.  1 :  and  in 
Ezekiel:  "Jerusalem,  I  girded  thee  with  fine  linen, 
and  covered  thee  with  silk  ;  thy  garments  were  fine 
linen  and  silk;"  xvi.  10,  13:  besides  many  other 
passages.  But  he  who  is  not  in  truths,  is  said  not 
to  be  clothed  with  a  wedding  garment ;  as  in  Mat- 
thew, "  When  the  king  came  in,  he  saw  a  man 
who  was  not  clothed  in  a  wedding  garment;  and 
hs  said  to  him.  Friend,  how  earnest  thou  in  hither, 
not  having  a  wedding  garment  ?  Wherefore  he 
was  cast  into  outer  darkness,"  xxii.  12,  13.  By 
the  house  of  the  wedding  is  understood  heaven 
and  the  church,  from  the  conjunction  of  the  Lord 
witli  them  by  his  divine  truth  ;  wiierefore  the  Lord, 
in  tlie  Word,  is  called  the  Bridegroom  and  Hus- 
band, and  heaven  with  the  church,  the  bride  and 
wife. 

82(i.  That  the  garments  of  the  angels  do  not 
merely  appear  as  garments,  but  that  they  really  are 
garments,  is  evident  from  this,  that  they  not  only 
see  them,  but  also  feel  them ;  and  also  that  they 
have  more  garments  than  one,  and  that  they  put 
thera  off  and  put  them  on,  and  those  which  are  not 
in  use  they  preserve ;  and  when  in  use  they  reas- 
sume  them  :  that  they  are  clothed  with  various  gar- 
ments, has  been  seen  by  me  a  thousand  times.  I 
inquired  whence  they  had  the  garments,  and  they 
said  tliat  it  was  from  the  Lord,  and  that  they  are 
given  to  them,  and  that  they  are  sometimes  clothed 
without  knowing  it.  They  said  also  that  their  gar- 
ments are  changed  according  to  the  changes  of 
their  state,  and  that  in  the  first  and  second  state 
they  have  shining  and  bright  garments,  in  the  third 
and  fourth  a  little  more  obscure  ;  and  tins  likewise 
from  correspondence,  because  they  have  changes 
of  state  as  to  intelligence  and  wisdom. 

827.  Because  every  one  in  the  spiritual  world 
has  garments  according  to  intelligence,  thus  ac- 
cording to  the  truths  from  which  intelligence  is, 
therefore  tiiose  who  are  in  the  hells,  since  they  are 
wiliiout  truths,  appear  indeed  clothed  with  gar- 
ments, but  ragged,  squalid  and  filthy,  every  one 
according  to  liis  insanity ;  nor  can  they  wear  any 
other.  It  is  given  to  them  by  the  Lord  to  be 
clothed,  lest  they  should  appear  naked.  —  H.  H. 
178-182. 

Spheres  around  every  Spirit,  and  Consocia- 
tions thence. 

828.  There  flows  forth,  yea,  overflows,  from 
every  man  a  spiritual   sphere,  derived  from   the 


affections  of  his  love,  which  encompasses  him,  and 
infuses  itself  into  the  natural  sphere  derived  from 
the  body,  so  that  the  two  spheres  are  conjoined. 
That  a  natural  sphere  is  continually  flowing  forth, 
not  only  from  man,  but  also  from  beasts,  yea,  froiu 
trees,  fruits,  flowers,  and  also  from  metiils,  is  a 
thing  generally  known;  the  case  is  the  same  in 
the  spiritual  world ;  but  the  spliercs  flowing  forth 
from  subjects  in  that  world  are  spiritual,  and  those 
which  cmane  from  spirits  and  angels  are  altogether 
spiritual,  because  there  appertain  thereto  afli"ec- 
tions  of  love,  and  thence  perceptions  and  interior 
thoughts ;  all  of  sympathy  and  antipathy  hath 
hence  its  rise,  and  likewise  all  conjunction  and 
disjunction,  and  according  thereto  presence  and 
absence  in  tlic  spiritual  world,  for  wiiat  is  homoge- 
neous or  concordant  causes  conjunction  and  pres- 
ence, and  what  is  het(;rogeneous  and  discordant 
causes  disjunction  and  absence,  wherefore  those 
spheres  cause  distances  in  that  world.  What 
those  spiritual  spheres  operate  in  the  natural  world, 
is  also  known  to  some.  The  inclination  of  conju- 
gial  partners  one  towards  the  other  is  from  no  other 
origin  than  this  :  such  partners  are  united  by  nnani- 
mous  and  concordant  spheres,  and  disunited  by 
adverse  and  discordant  spheres ;  for  concordant 
spheres  are  delightful  and  grateful,  whereas  dis- 
cordant spheres  are  undelightful  and  ungrateful. 
I  have  been  informed  by  the  angels,  who  are  in  a 
clear  perception  of  those  spheres,  that  there  is  not 
any  part  within  in  man,  nor  any  witliout,  which 
doth  not  renew  itself,  and  that  this  renewal  is  ef- 
fected by  solutions  and  reparations,  and  that  hence 
is  the  sphere  which  continually  issues  forth.  —  C. 
L.  171. 

829.  Sympathies  and  antipathies  are  nothing 
else  than  exhalations  of  affections,  from  minds 
wiiich  affect  one  another,  according  to  similitudes, 
and  excite  aversion  according  to  dissimilitudes. 
These,  although  thoy  are  innumerable,  and  are  not 
sensibly  perceived  by  any  sense  of  the  body,  are 
yet  perceived  by  the  sense  of  the  soul  as  one  ;  and 
according  to  them  all  conjunctions  and  consocia- 
tions in  the  spiritual  world  are  made.  —  T.  C  R. 
365. 

830.  Spiritual  spheres  encompass  all  spirits  and 
societies  of  spirits,  flowing  forth  from  the  life  of 
the  affections  and  of  the  thoughts  thence  ;  where- 
fore if  the  affections  be  contrary,  collision  takes 
place,  whence  comes  anxiety.  —  .*?.  C.  10,312. 

831.  It  has  been  already  observed,  that  in  the 
other  life  the  character  of  every  one  is  known  at 
his  first  approach,  whether  he  opens  his  lips  to 
speak,  or  not ;  from  which  circumstance  it  is  ob- 
vious, that  the  interiors  of  man  have  a  certain  un- 
known activity,  by  wliich  the  character  of  a  spirit 
is  perceivable.  That  this  is  the  case  might  appear 
from  this  consideration,  that  the  sphere  of  such 
activity  not  only  extends  itj^elf  to  a  distance,  but  is 
also  at  particular  times,  when  the  Lord  permits, 
made  manifest  to  the  senses  by  various  methods. 

832.  I  have  likewise  been  informed  how  those 
spheres  are  procured  which  are  made  so  sensible 
in  the  other  life.  To  give  some  idea  of  this  mat- 
ter, let  us  take  for  an  example  one  who  has  con- 
ceived a  high  opinion  of  himself,  and  of  his  own 
excellence,  compared  with  others ;  such  a  person 
at  length  contracts  such  a  habit,  and,  as  it  were, 
such  a  nature,  that  whithersoever  he  goes,  and 
whenever  he  sees  or  converses  with  otJier  persons, 
his  attention  is  fixed  on  himself.  This  he  at  first 
manifestly  perceives,  but  aflerwards  he  does  it 
without  taking  notice  of  it:  still  however  the  same 
regard  to  himself  prevails,  and  is  uppermost,  botii 


192 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


in  all  the  particulars  of  his  affection  and  thought, 
and  in  all  the  particulars  of  his  behavior  and 
conversation.  This  is  discernible  even  amongst 
men,  who  can  perceive  it  in  others.  Such  then  is  the 
nature  of  tliat  which  causes  a  sphere  in  the  other 
life ;  and  there  it  is  perceptible,  yet  only  at  such 
limes,  and  on  such  occasions,  as  the  Lord  permits. 
This  is  the  case  with  other  affections  :  wherefore 
there  are  as  many  spheres  as  there  are  affections, 
and  compounds  of  affections,  which  are  innumera- 
ble. The  sphere  of  a  spirit  is,  as  it  were,  his  image 
extended  without  him,  and  is  indeed  the  image  of 
all  things  appertaining  to  him.  But  what  is  ex- 
hibited visibly  and  perceptibly  in  the  world  of 
spirits,  is  only  a  sort  of  general  image  or  resem- 
blance :  its  quality,  however,  as  to  its  particulars, 
is  discerned  in  heaven  ;  but  its  quality  as  to  its  par- 
ticulars of  particulars,  or  individual  component 
principles,  no  one  knows  but  the  Lord  alone.  — 
A.  a  1504,  1505. 

833.  There  was  a  certain  spirit,  who,  during  his 
life  in  the  body,  seemed  to  himself  to  be  great  and 
wise  in  comparison  with  others  ;  in  other  respects 
he  was  well  disposed,  and  not  so  much  given  to 
despise  others  in  comparison  with  himself;  but 
being  of  high  birth,  he  had  contracted  a  sphere  of 
preeminence  and  authority.  This  spirit  came  to 
me,  and  for  a  long  time  said  nothing,  but  I  per- 
ceived that  he  was  encompassed  about  as  it  were 
with  a  mist,  which  proceeding  from  him  began  to 
overspread  the  associate  spirits ;  at  which  they 
began  to  feel  distressed.  Upon  this  they  spoke 
with  me,  and  said,  that  they  could  not  on  any  ac- 
count bear  his  approach,  because  they  felt  them- 
selves deprived  of  their  liberty,  and  as  if  they  did 
not  dare  even  to  open  their  lips  to  speak.  He  also 
began  to  discourse,  and  entered  into  conversation 
with  them,  calling  them  his  sons,  and  at  times  in- 
structing them,  but  in  the  spirit  of  authority  which 
he  had  contracted.  Hence  may  appear  what  is  the 
nature  and  quality  of  the  sphere  of  authority  in 
the  other  life.  —  A.  C.  1507. 

834.  Every  spirit,  and  still  more  every  society 
of  spirits,  have  their  own  particular  sphere  pro- 
ceeding from  the  principles  and  persuasions  they 
have  imbibed,  which  is  a  sphere  of  those  princi- 
ples and  persuasions.  Evil  genii  have  a  sphere  of 
lusts.  The  sphere  of  principles  and  persuasions 
is  of  such  a  nature,  that,  when  it  acts  upon  another 
spirit,  it  causes  truths  to  appear  like  falsities,  and 

^  calls  forth  all  sorts  of  confirmatory  arguments,  so 
as  to  induce  the  belief  that  things  false  are  true, 
and  that  things  evil  are  good.  Hence  it  may  ap- 
pear, how  easily  man  may  be  confirmed  in  falsities 
and  evils,  unless  he  believe  the  truths  which  are 
from  the  Lord.  Such  spheres  have  a  greater  or 
less  density  according  to  the  nature  of  the  falsities 
which  give  them  birth.  These  spheres  can  in  no 
respect  accord  with  the  spheres  of  spirits  principled 
in  truths,  but  as  they  approximate  each  other,  there 
arises  a  conflict ;  when,  if,  by  permission,  the 
sphere  of  falsity  prevails,  the  good  come  into 
temptation,  and  into  anxiety.  There  was  perceived 
also  a  sphere  of  incredulity,  which  is  of  such  a 
nature,  that  the  spirits  from  whom  it  proceeds  be- 
lieve nothing  which  is  told  them,  and  scarce  what 
is  exhibited  to  their  view.  The  sphere  also  of 
those  who  believe  nothing  but  what  they  compre- 
hend by  the  bodily  senses,  was  made  perceptible. 
835.  It  has  been  made  known  to  me  by  much 
experience,  and  with  such  certainty  as  to  admit  of 
no  doubt,  that  tlie  spirits  who  are  principled  in 
false  sentiments,  enter  by  influx  into  the  thoughts, 
and  induce  a  persuasion  as  if  what  is  false  were 


truth,  so  that  there  is  no  possibility  of  its  appearing 
otherwise,  and  this  by  reason  of  their  sphere.  In 
like  manner  genii,  who  are  principled  in  evils, 
enter  by  influx  into  the  will,  and  excite  a  sensation 
as  if  evil  were  good,  so  that  there  is  no  possibility 
of  its  being  perceived  otherwise,  and  this  also  by 
reason  of  their  sphere.  It  has  been  granted  me  a 
thousand  times  over  to  perceive  manifestly  the  in- 
flux both  of  the  former  and  of  the  latter,  and  also 
from  whom  it  proceeded,  and  in  what  manner  the 
angels  from  the  Lord  removed  it,  with  a  variety 
of  circumstances  which  cannot  be  particularly  de- 
clared. Hence  it  was  made  evident  to  me,  with 
such  certainty  that  nothing  can  be  more  so,  whence 
come  the  falsities  and  evils  that  prevail  in  man ; 
and  that  from  principles  of  falsity,  and  from  lusts 
of  evil,  proceed  such  spheres,  which  remain  after 
the  life  of  the  body,  and  manifest  themselves  so 
evidently.  — .4.  C.  1510,  1511, 

836.  Spheres  are  also  rendered  sensible  by  odors, 
which  spirits  have  a  more  exquisite  perception  of 
than  men ;  for,  what  is  wonderful,  odors  corre- 
spond with  spheres.  They  who  have  been  accus- 
tomed to  play  the  hypocrite  and  to  impose  on  others 
by  false  pretences,  and  have  thereby  contracted  a 
nature  accordingly,  when  their  sphere  is  changed 
into  an  odor,  it  is  like  the  stench  of  vomiting. 
Such  as  have  studied  the  art  of  eloquence,  with  no 
other  view  than  to  gain  themselves  admiration, 
when  their  sphere  is  made  odoriferous,  it  is  like 
the  smell  of  burnt  bread.  Where  men  have  in- 
dulged in  mere  sensual  pleasures,  and  have  lived 
unprincipled  in  charity  and  faith,  the  odor  of  their 
sphere  is  like  that  of  excrement.  The  case  is  the 
same  with  those  who  have  passed  their  lives  in 
adulteries ;  but  the  odor  of  these  is  still  more  of- 
fensively stinking.  Where  men  have  lived  in 
violent  hatred,  revenge,  and  cruelty,  their  sphere, 
when  changed  into  odors,  has  the  stench  of  a  putrid 
carcass.  Such  as  have  been  immersed  in  sordid 
avarice  give  forth  a  stench  like  that  of  mice.  Such 
as  have  persecuted  the  innocent  emit  a  stench  like 
that  of  bugs.  These  odors  cannot  be  perceived 
by  any  man,  unless  his  interior  sensations  be  open, 
so  as  to  give  him  sensible  intercourse  with  spirits. 
— ./?.  C.  1514. 

837.  A  vinous  odor  was  once  perceived,  and  I 
was  informed  that  it  proceeded  from  those  who 
deal  much  in  compliments  to  each  other,  but  under 
the  influence  of  friendship  and  lawful  love,  so  that 
there  is  involved  in  their  compliments  a  principle 
of  truth.  This  odor  is  perceivable  with  much 
variety,  and  arises  from  the  sphere  of  what  is 
elegant  in  the  forms  of  civility  and  politeness.  — 

A.  a  1517. 

838.  When  the  spheres  of  charity  and  faith 
are  perceived  as  odors,  they  are  most  delight- 
ful; the  odors  are  sweet  and  pleasant  like  those 
of  flowers,  lilies,  and  spices  of  divers  kinds,  with 
an  indefinite  variety.  Moreover,  tlie  spheres  of 
the  angels  are  sometimes  rendered  visible  like  at- 
mospheres, which  are  of  such  beauty,  pleasantness, 
and  variety,  as  to  admit  of  no  description.  — »4.  C. 
1519. 

839.  Man  does  not  know,  that  according  to  the 
life  of  his  affections,  a  certain  spiritual  sphere  en- 
compasses him,  Avhich  sphere  is  more  perceptible 
to  the  angels,  than  a  sphere  of  odor  is  to  the  most 
exquisite  sense  in  the  world.  If  his  life  has  been 
in  externals  alone,  namely,  in  pleasures  derived 
from  hatreds  against  his  neighbor,  from  revenges 
and  from  cruelty  thence,  from  adulteries,  from  self- 
exaltation,  and  thence  contempt  of  others,  from 
clandestine   rapines,   from  avarice,  from  deceits, 


"WKITINGS    OF    EMANUEL    SWEDENBORG. 


193 


from  luxury,  and  the  like,  the  spiritual  sphere, 
which  encompasses  him  is  as  foul  and  offensive,  as 
is  in  the  world  tlie  sj)herc  of  odor  from  dead  bodies, 
from  dunghills,  from  stinking  tilth,  and  the  like. 
The  man,  who  had  led  such  a  life,  carries  with  him 
this  sphere  after  death ;  and  because  he  is  Avholly 
and  entirely  in  that  sphere,  he  cannot  be  any 
where  but  in  hell,  where  such  spheres  are.  But 
they  wlio  are  in  internal  things,  namely,  who  have 
luid  delight  in  benevolence  and  charity  towards 
tlio  neighbor,  and  especially  who  have  had  blessed- 
ness in  love  to  the  Lord,  are  encompassed  with  a 
grateful  and  pleasant  sphere,  which  is  essentially 
heavenly,  on  which  account  tliey  are  in  heaven. 
Tlie  spheres  which  are  perceived  in  the  other  life, 
all  arise  from  the  loves  and  affections  thence,  in 
which  they  had  been,  consequently  from  the  life, 
for  the  loves  and  affections  thence  make  the  life 
itself  —  ^.  C.  44G4. 

840.  How  the  case  herein  is,  is  evident  from 
those  things  which  manifest  themselves  in  the 
other  life ;  every  spirit,  and  especially  every  so- 
ciety, have  about  them  the  sphere  of  their  faith 
and  their  life,  which  sphere  is  a  spiritual  sphere  ; 
hereby  a  spirit  is  distinguished,  and  especially  a 
society,  as  to  their  quality,  for  it  is  perceived  by 
those  who  arc  in  perception,  sometimes  at  a  con- 
siderable distance ;  and  this  although  they  are  in 
concealment,  and  neither  communicate  by  thought 
nor  by  speech :  this  spiritual  sphere  may  be  com- 
pared to  the  material  sphere  which  encompasses 
the  head  of  a  man  in  the  world,  which  sphere  is  a 
spliore  of  eflluvias  exuding  from  him,  and  is  sen- 
sibly smelt  by  sagacious  beasts.  From  what  has 
been  said  concerning  the  spiritual  sphere,  or  the 
sphere  of  faith  and  life,  which  exhales  from  every 

pirit,  and  especially  from  a  society  of  spirits,  it 
niay  further  be  manifest,  tiiat  there  is  nothing  at 
a,ll  concealed,  but  every  thing  is  in  manifestation, 
what,soever  man  in  the  world  has  thought,  has 
spoken  and  done,  for  these  are  the  things  which 
constitute  that  sphere  :  such  a  sphere  also  exudes 
from  the  spirit  of  a  man  whilst  he  is  in  the  body  in 
the  world  ;  hence  also  it  is  known  what  this  quality 
is  :  let  it  not  therefore  be  believed,  that  what  things 
a  man  thinks  in  secret,  and  what  things  he  acts  in 
secret,  are  secret,  for  they  are  as  manifest  in  heaven, 
as  the  things  which  appear  in  midday  light,  accord- 
ing to  the  Lord's  words  in  Luke,  "  There  is  nothing 
concealed,  which  shall  not  be  revealed,  or  hidden, 
v.hich  shall  not  be  known ;  therefore  whatsoever 
things  ye  have  said  in  darkness,  shall  be  heard  in 
light,  and  what  ye  'have  spoken  into  the  ear  in 
Closets,  shall  be  preached  upon  the  tops  of  houses," 
xil  2,  S.  —  ./^.  a  7454. 

841.  In  heaven  there  are  spheres  of  love  and  of 
faith,  which  are  manifestly  perceived,  and  are  of 
sucii  a  nature,  that  when  a  good  spirit  or  angel,  or 
a  society  of  good  spirits  or  angels,  approaches, 
their  (piality  as  to  love  and  faith,  whenever  it  seems 
good  to  the  Lord,  is  instantly  perceived,  and  this 
even  afar  off,  although  more  particularly  as  they 
become  present.  This  may  appear  incredible,  but 
still  it  is  most  true,  for  such  is  the  communication 
and  perception  which  prevail  in  another  life  ;  and 
flence,  when  it  so  pleases  the  Lord,  there  is  no  ne- 
cessity for  much  examination  to  discover  the  quality 
of  a  soul,  or  spirit,  since  this  may  be  known  the 
distant  of  its  approach.  To  these  spheres  those 
of  odors  in  tiie  world  correspond,  as  is  evident 
from  this  circumstance,  that  the  spheres  of  love 
and  faith,  whensoever  it  seems  good  unto  the  Lord, 
are  manifestly  changed  in  the  world  of  spirits  into 

25 


emanations  of  sweet  and  delightful  odors,  which 
are  sensibly  perceived. — J.  C.  ;>25. 

842.  That  the  truth  or  the  false  which  are  de- 
rived from  man's  loves,  encompass  him  and  also 
flow  forth  from  him,  may  appear  from  this  consid- 
eration, that  all  things  which  are  in  the  world,  as 
well  animate  as  inanimate,  pour  forth  from  them- 
selves a  sphere,  which  is  sometimes  perceivable  to 
the*  senses  at  a  considerable  distance,  as  from  ani- 
mals in  the  woods,  which  dogs  exquisitely  smell 
out,  and  pursue  by  the  scent  from  step  to  step  ; 
likewise  from  vegetables  in  gardens  and  forests, 
which  emit  an  odoriferous  sphere  in  every  direc- 
tion;  in  like  manner  from  the  ground  and  its 
various  minerals  ;  but  these  exhalations  are  natural 
exhalations.  Similar  is  the  case  in  the  spiritual 
world,  where  from  every  spirit  and  angel  flows 
forth  a  sphere  of  his  love,  and  of  its  derivative 
truth  or  false,  and  this  in  every  direction  ;  hence  it 
is  that  all  spirits  may  be  known  as  to  their  quality, 
from  the  spiritual  sphere  alone  which  exudes  from 
them,  and  that  according  to  those  spheres  they 
have  conjunction  with  societies  which  are  in  sim- 
ilar love,  and  thence  in  a  similar  truth  or  false. 
They  who  are  in  the  love  of  good  and  thence  of 
truth,  are  conjoined  with  the  societies  of  heaven, 
and  they  who  are  in  the  love  of  evil  and  thence  of 
the  false,  are  conjoined  with  the  societies  of  hell. 
I  can  assert  that  there  is  not  even  a  single  thought 
appertaining  to  a  spirit,  and  also  to  a  man,  which 
does  not  communicate  by  that  sphere  with  some 
society :  that  this  is  the  case,  has  not  hitherto  been 
known  to  man,  but  it  has  been  made  evident  to  me 
from  a  thousand  instances  in  the  spiritual  world, 
wherefore  also  when  spirits  are  explored  as  to  their 
quality,  it  is  traced  out  whither  their  thoughts  ex- 
tend themselves,  whence  it  is  known  with  what 
societies  they  are  conjoined,  and  thus  their  quality 
is  ascertained,  and  that  the  evil  are  conjoined  with 
societies  of  hell,  and  the  good  with  societies  of 
heaven.  —  .^.  £.889. 

Indiscriminate  earthly  Friendships  hurtful 
after  Death. 

843.  That  the  friendship  of  love  is  detrimental 
aiter  death,  may  be  evident  from  the  state  of 
heaven,  from  the  state  of  hell,  and  from  the  state 
of  the  spirit  of  man  respectively.  .  .  .  Those 
who  in  the  world  had  contracted  friendships  of  love 
one  with  another,  cannot,  like  others,  be  separated 
according  to  order,  and  assigned  to  the  society  cor- 
responding to  their  life  ;  for  they  are  inwardly,  as 
to  the  spirit,  tied,  nor  can  they  be  torn  asundei , 
because  they  are  like  branches  ingnifted  intu 
branches  ;  wherefore,  if  one,  as  to  his  interiors,  is 
in  heaven,  and  another,  as  to  his  interiors,  in  hell, 
they  cohere  scarcely  otherwise  than  as  a  slieep  tied 
to  a  wolf,  or  as  a  goose  to  a  fox,  or  as  a  dove  to  a 
hawk  ;  and  he  whose  interiors  are  in  hell  breathes 
his  infernal  influences  into  him  whose  interiors  are 
in  heaven ;  for  among  the  knowledges  which  are 
in  heaven,  this  also  is  one,  that  evils  may  be  m- 
spired  into  the  good,  but  not  goods  into  the  evil. 
The  reason  is,  because  every  one,  by  birth,  is  in 
evils ;  thence  the  interiors  of  the  good,  who  thus 
cohere  with  the  evil,  are  shut  up,  and  both  are 
thrust  down  into  hell,  where  the  good  suffer  hard 
things  ;  but  at  length,  after  a  certain  space  of  time, 
they  are  taken  out,  and  then  they  first  begin  to  be 
prepared  for  heaven.  It  has  been  given  me  to  set- 
such  tyings,  particularly  between  brothers  and  re- 
lations, and  also  between  patrons  and  clients,  and 
of  many  with  flatterers,  who  possessed  contrar> 
affections  and  diverse  dispositions. 


194 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


844.  The  case  is  altotrether  otherwise  with  those 
who  love  the  good  in  another,  that  is,  who  love  jus- 
tice, judgment,  sincerity,  benevolence  from  charity, 
especially  who  love  faith  and  love  to  the  Lord  ; 
those,  because  they  love  the  things  which  are 
within  a  man  abstracted  from  those  which  are 
without  him,  if  they  do  not  observe  the  same  qual- 
ities in  the  person  after  death,  immediately  break 
oft'  friendship,  and  are  associated  by  the  Lord  ^^th 
those  who  are  in  similar  good.  It  may  be  said 
that  no  one  can  explore  the  interiors  of  the  mind 
of  those  with  wiiom  he  is  associated  and  con- 
nected ;  but  this  is  not  necessary ;  only  let  him  be 
cautious  of  forming  a  friendship  of  love  with  every 
one  ;  external  friendship,  for  the  sake  of  various 
uses,  is  not  hurtful.  —  T.  C.  R.  447-449. 

Wonderful  Perceptions  of  Angels  and  Spirits. 

845.  Amongst  the  wonderful  things  experienced 
in  the  other  life,  are  to  be  reckoned  perceptions,  of 
which  there  are  two  kinds.  Of  these,  one  is  an- 
gelic, consisting  in  the  perception  of  what  is  true 
and  good,  and  of  what  is  from  the  Lord,  and  what 
from  self:  and  also  in  the  perception  of  the  source 
and  quality  of  their  thoughts,  words,  and  actions, 
when  they  proceed  from  themselves.  The  other 
kind  is  common  to  all,  but  is  enjoyed  by  the  angels 
in  the  highest  perfection,  and  by  spirits  according 
to  their  respective  qualities  ;  it  consists  in  discern- 
ing the  character  or  quality  of  another  the  instant 
he  approaches. 

84G.  Respecting  the  first  kind  of  perception, 
which  is  the  angelic,  consisting  in  the  perception 
of  what  is  true  and  good,  and  of  what  is  from  the 
Lord,  and  what  from  self;  and  also  in  the  percep- 
tion of  the  source  and  quality  of  their  thoughts, 
words,  and  actions,  when  they  proceed  from  them- 
selves ;  it  has  been  granted  me  to  discourse  with 
the  posterity  of  the  most  ancient  Church  concern- 
ing it,  and  in  what  manner  and  degree  they  en- 
joyed it.  They  said,  that  of  themselves  they 
neither  do  nor  can  think  any  thing,  neither  of 
themselves  do  they  will  or  desire  any  tiling,  but 
that  in  all  and  every  thing  which  they  think  and 
will,  they  perceive  what  comes  from  the  Lord,  and 
what  comes  from  other  sources,  and  also  in  what 
degree  it  is  from  the  Lord,  and  in  what  degree  it 
is  as  from  themselves.  When  it  is  as  from  them- 
selves, they  perceive  further  whence  it  is,  or  from 
what  angels,  and  likewise  the  character  and  qual- 
ity of  those  angels,  and  what  their  thoughts  are, 
distinguishing  herein  with  the  nicest  exactness. 
Thus  they  perceive  what  influx  they  experience ; 
with  numberless  other  particulars  relating  to  it. 
Perceptions  of  this  kind  are  enjoyed  with  much 
variety.  The  celestial  angels,  who  are  principled 
in  love  to  the  Lord,  have  a  perception  of  good,  and 
thereby  of  all  things  appertaining  to  truth  ;  and  as 
they  have  from  good  the  perception  of  truth,  they 
do  not  admit  of  discourse,  much  less  of  reasoning, 
concerning  truth,  but  say  at  once  that  it  is  so,  or 
that  it  is  not  so.  But  the  spiritual  angels,  who  also 
enjoy  perception,  though  not  such  as  the  celestial 
angels,  discourse  concerning  what  is  true  and 
good.  They  nevertheless  have  a  perception  of 
them,  but  with  a  difference  ;  for  the  varieties  of 
this  perception  are  innumerable.  The  varieties 
may  be  arranged  under  these  general  heads,  viz., 
the  perceiving  what  is  the  will  of  the  Lord,  what 
is  of  leave,  and  what  is  of  permission :  all  which 
are  very  distinct  from  each  other.  —  A.  C.  1383, 
1384. 

847.  The  other  kind  of  perception  is,  as  observed 
above,  that  which  is  common  to  all,  but  which  is 


enjoyed  by  the  angels  in  the  highest  perfection, 
and  by  spirits  according  to  the  respective  qual'Med 
of  each,  consisting  in  discerning  the  character  or 
quality  of  another  the  instant  he  approaches,  even 
though  he  does  not  speak.  This  is  made  manifest 
instantaneously  by  a  sort  of  wonderful  influx.-  A 
good  spirit  is  distinguished  not  only  as  to  the  qual- 
ity of  his  goodness,  but  also  of  his  faith ;  and 
when  he  speaks,  this  is  perceived  from  every  word 
he  utters  ;  and  an  evil  spirit  is  distinguished  in  like 
manner  as  to  the  quality  of  his  evil  and  infidelity ; 
and  this  with  such  certainty  as  never  to  admit  of 
deception.  Something  similar  occurs  among  men, 
who,  likewise,  from  another's  gestures,  looks,  and 
discourse,  can  sometimes  discover  what  he  thinks, 
although  it  is  contrarj'  to  what  he  says ;  and  this 
science  with  man  is  natural  or  spontaneous,  deriv- 
ing its  ongm  from  the  nature  of  spirits,  in  which 
it  is  inherent,  and  thus  proceeding  from  the  spirit 
of  man  himself,  and  its  communication  with  the 
world  of  spirits.  This  communicative  perception 
takes  its  origin  from  this  circumstance;  that  it  is 
the  will  of  the  Lord  that  all  things  good  shonld  be 
communicable,  and  that  all  should  be  mutually  af- 
fected by  love,  and  so  be  happy.  Hence  such  per- 
ception universally  prevails  among  spirits. 

848.  Souls  are  surprised,  on  their  entrance  into 
another  life,  to  observe  that  there  is  such  a  com- 
munication of  the  thoughts  of  others,  and  that 
they  instantly  become  acquainted,  not  only  with 
the  character  of  another's  mind,  but  also  with  that 
of  his  faith.  But  they  are  infornwd,  that  the  spirit 
has  its  faculties  much  improved  when  it  isj  sepa- 
rated from  the  body.  During  the  life  of  the  body 
there  is  an  influx  of  sensible  objects,  and  also  of 
imaginations  arising  from  those  objects  as  they 
inhere  in  the  memory :  there  are  also  anxieties 
about  the  future,  various  lusts  excited  by  things 
external,  cares  respecting  food,  raiment,  habitation, 
a  man's  children,  and  other  things,  which  are  not 
at  all  thought  of  in  the  other  life:  wherefore  on 
the  removal  of  such  things  which  act  as  clogs  and 
hinderances  to  the  spiritual  faculties,  together  with 
the  corporeal  organs  which  enjoy  but  a  gross  kind 
of  sensation,  the  spirit  must  needs  be  in  a  much 
more  perfect  state.  The  same  faculties  remain, 
but  they  are  much  more  perfect,  more  lucid,  and 
more  free ;  especially  with  those  who  have  lived  in 
charity  and  in  faith  in  the  Lord,  and  in  inncoence. 
The  faculties  of  these  arc  immensely  elevated 
above  what  they  enjoyed  in  the  body,  even  to  the 
angelic  nature  of  the  inhabitants  of  the  third 
heaven. 

849.  Nor  is  there  only  a  communication  of  an- 
other's affections  and  thoughts,  but  also  of  his 
knowledge,  and  that  so  completely,  as  for  one 
spirit  to  think  that  he  knows  whatever  another 
does,  although  he  had  before  no  acquaintance  with 
such  subjects.  Thus  all  the  attainments  of  one 
are  communicated  to  others.  Some  spirits  retain 
what  they  are  thus  made  acquainted  with;  but 
others  do  not. 

850.  Communications  are  effected,  both  by  the 
discourse  of  spirits  with  each  other,  and  by  ideas 
accompanied  with  representations :  for  the  ideas 
of  their  thoughts  are  representative  at  the  same 
time,  and  hence  all  things  are  abundantly  pre- 
sented to  view.  More  may  be  represented  by  a 
single  idea,  than  can  be  expressed  by  a  thousand 
words.  But  the  angels  perceive  what  is  within  in 
every  idea ;  what  is  the  affection,  M^hat  is  the 
origin  of  that  affection,  what  is  its  end ;  with 
many  other  things  beside  of  an  interior  nature. — 
A.  C.  1388-1391. 


WRITINGS    OF    EMANUEL    SWEDENEORG. 


Do 


851.  Ina-smuch  iis  things  so  innumerublo  are  in 
the  ideas  of  tiiought,  the  anujels  can  know,  merely 
from  a  sin<rle  expression  which  proceeds  from  the 
thought,  what  is  the  quality  of  the  spirit,  or  what 
is  the  quality  of  the  man.  This  also  has  been 
confirmed  by  experience :  when  truth  was  only 
named,  as  was  done  by  several  spirits  successively, 
it  was  instantly  heard  whether  hardness,  or  harsh- 
ness, or  softness,  or  infantility,  or  tenderness,  or 
innocence,  or  fulness,  or  emptiness,  or  falsity  was 
therein  ;  also  whether  it  was  pretended,  or  closed, 
or  open,  and  in  what  degree  it  was  so ;  in  a  word, 
the  very  quality  of  the  idea  was  heard,  and  this 
only  in  what  was  general  ;  what  then  must  be  the 
case  in  the  particulars  which  the  angels  perceive  ? 
— rL  C.t>62S. 

Speech  of  Angels  and  Spirits. 

852.  Angels  speak  one  with  another  just  as  men 
in  the  world,  and  also  on  various  subjects,  as  on 
domestic  alFairs,  on  the  affairs  of  civil  society,  on 
the  affiiirs  of  moral  life,  and  on  the  affairs  of  spir- 
itual life:  nor  is  there  any  other  difference,  than 
tliat  they  converse  more  intelligently  than  men, 
because  more  interiorly  from  thought.  It  has  been 
granted  me  of\en  to  be  in  company  with  them,  and 
to  speak  with  them  as  a  friend  with  a  friend,  and 
sometimes  as  a  stranger  with  a  stranger  ;  and  then, 
because  I  was  in  a  similar  state  with  them,  I  knew 
no  otherwise  than  that  I  was  speaking  with  men 
on  earth. 

853.  Angelic  speech,  like  human  speech,  is  dis- 
tinguished into  words ;  it  is  also  alike  uttered  by 
sound  and  is  heard  by  sound  ;  for  they  have  equally 
:i  mouth,  a  tongue,  and  ears ;  and  they  have  also 
an  atmosphere,  in  which  the  sound  of  their  speech 
is  articulated;  but  it  is  a  spiritual  atmosphere, 
which  is  accommodated  to  tlie  angels  who  are 
spiritual.  The  angels  also  respire  in  their  atmos- 
phere, and  utter  words  by  means  of  respiration,  as 
jiien  do  in  theirs. 

rtri4.  All  in  the  universal  heaven  have  one  lan- 
guage, and  they  all  understand  each  other,  from 
whatever  society  they  are,  whether  near  or  distant. 
Language  is  not  learned  there,  but  it  is  implanted 
in  every  one  ;  for  it  flows  from  their  very  affection 
and  thought.  The  sound  of  speech  corresponds 
to  their  affection,  and  the  articulations  of  sound, 
which  are  words,  correspond  to  the  ideas  of 
thouglit  which  are  from  affection ;  and  because 
language  corresponds  to  them,  that  also  is  spirit- 
ual, for  it  is  affection  soimding,  and  thought  speak- 
ing. He  who  attends  may  know,  that  all  thought 
is  from  affection  which  is  of  love,  and  that  the 
ideas  of  thought  are  various  forms  into  which  the 
common  affection  is  distributed  ;  for  no  thought 
and  idea  at  all  is  given  without  affection  :  their 
soul  and  life  is  thence.  It  is  from  this  that  angels 
know  what  another  is,  merely  from  his  speech ; 
from  the  sound,  what  his  affection  is,  and  from  the 
articulations  of  sound,  or  words,  what  his  mind  is : 
the  wiser  angels  know  from  a  single  series  of 
speech  what  the  ruling  affection  is,  for  they  attend 
principally  to  that.  That  every  one  has  various 
affections,  is  known ;  one  when  he  is  in  joy,  an- 
other when  in  grief,  another  when  in  clemency 
and  mercy,  another  when  in  sincerity  and  truth, 
another  when  in  love  and  charity,  another  when  in 
zeal  or  in  anger,  another  when  in  simulation  and 
deceit,  another  when  in  quest  of  honor  and  glory, 
and  so  forth;  but  tiie  ruling  affection  or  love  is  in 
tlicm  all ;  wherefore  the  wiser  angels,  because 
they  perceive  this,  know  from  the  speech  all  the 
state  of  another.     That  it  is  so,  has  been  given 


me  to  know  from  much  experience.  I  have  heard 
angels  discovering  the  life  of  another  iiiorely  from 
hearing  him  ;  they  said  also  that  they  know  all 
things  of  another's  life  from  some  ideas  of  his 
thought,  because  they  know  thence  his  ruling 
love,  in  which  are  all  things  in  their  order;  and 
that  man's  book  of  life  is  nothing  else. 

855.  Angelic  language  has  nothing  in  common 
with  human  languages,  except  with  some  words, 
which  sound  from  a  certain  affection ;  yet  not 
with  the  words  themselves,  but  with  their  sound, 
on  which  subject  something  will  be  said  in  what 
follows.  That  angelic  language  has  not  any  thing 
in  common  with  human  languages,  is  evident  from 
this,  that  it  is  impossible  for  the  angels  to  utter 
one  word  of  human  language ;  this  has  been  tried, 
but  they  could  not :  for  they  cannot  utter  any 
thing  but  what  is  altogether  in  agreement  with 
their  affection  ;  that  which  is  not  in  agreement  i? 
repugnant  to  their  very  life,  for  lite  is  of  affection, 
and  their  speech  is  from  it.  I  have  been  told  that 
the  first  language  of  men  on  our  earth  agreed  with 
the  angelic  language,  because  they  had  it  from 
heaven  :  and  that  the  Hebrew  language  agrees 
with  it  in  some  things. 

856.  Because  the  speech  of  angels  corresponds 
to  their  affection,  which  is  of  love,  and  the  love  of 
heaven  is  love  to  the  Lord  and  love  towards  the 
neighbor,  it  is  evident  how  elegant  and  delightful 
their  speech  is,  for  it  affects  not  only  the  ears,  but 
also  the  interiors  of  the  mind  of  those  who  hear. 
There  was  a  certain  hard-hearted  spirit,  with 
whom  an  angel  spoke:  he  from  his  speech  was  at 
length  so  affected,  that  he  shed  tears,  saying  that 
he  could  not  resist,  because  it  was  love  speaking, 
and  that  he  never  wept  before.  —  H.  H.  '-i.'34-23H. 

857.  The  speech  of  the  celestial  angels  is  like 
a  gentle  stream,  soft,  and  as  it  were  contiimous  ; 
but  the  speecli  of  the  spiritual  angels  is  a  little 
vibratory  and  discrete.  —  H.  H.  241. 

858.  Speech  similar  to  that  which  is  in  the  spir- 
itual world  is  implanted  in  every  man,  but  in  his 
interior  intellectual  part ;  but  because  this  with 
man  does  not  fall  into  words  analogous  to  affec- 
tion, as  with  the  angels,  man  does  not  know  that 
he  is  in  it ;  yet  it  is  thence,  that  man,  when  he 
comes  into  the  other  life,  is  in  the  same  speecli 
with  the  spirits  and  angels  there,  and  thus  knows 
how  to  speak  without  instruction.  —  H.  H.  243. 

859.  Spirits,  in  the  other  life,  discourse  together, 
one  amongst  another,  just  as  men  do  on  earth;  and 
they  that  are  good  with  all  familiarity  of  friendship 
and  love ;  of  which  I  have  frequently  been  wit- 
ness :  and  this  they  do  in  their  own  speech,  by 
which  they  express  more  in  a  minute  than  man 
can  do  in  an  hour.  For  their  speech,  as  just  ob- 
served, is  the  universal  of  all  languages,  proceed- 
ing by  ideas,  the  primitives  of  vocal  expression. 
They  discourse  on  subjects  with  such  acuteness 
and  perspicuity,  through  so  many  series  of  well- 
connected  and  persuasive  reasons,  as  would  as- 
tonish any  one  to  hear.  Persuasion  and  affection 
are  adjoined  to  their  reasoning ;  and  thus  it  be- 
comes animated.  On  some  occasions,  also,  they 
apply  visible  representations  to  exhibit  their  mean- 
ing to  the  sight,  and  thus  to  the  life.  As,  for  example, 
if  the  discourse  be  about  shame,  whether  it  can  exist 
without  reverence  :  this  subject  cannot  be  discussed 
amongst  men  but  by  much  reasoning  supported 
by  arguments  and  example?,  and,  after  all,  it  will 
remain  a  matter  of  doubt ;  but  with  spirits  it  is 
discussed  in  a  moment,  by  states  of  the  affection 
of  shame,  and  also  of  reverence,  varied  in  order, 
and  thus  by  perceiving  their  agreements  and  disa- 


196 


COMrENDlUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


greements  ,  which  are  at  the  same  time  exhibited 
to  view  by  representatives  adjoined  to  the  dis- 
course, from  which  they  instantly  perceive  the 
conclusion,  ibllowing  thus  of  itself  upon  thus  re- 
ducing the  disagreoaients  to  consent.  The  case 
is  similar  in  all  other  instances.  All  souls  come 
into  the  enjoyment  of  this  faculty  immediately 
after  death ;  and  nothing  is  then  more  agreeable 
to  good  spirits  than  to  instruct  the  novitiate  and 
ignorant.  The  spirits  themselves  do  not  know  that 
their  discourse  is  of  so  excellent  a  nature,  nor  tliat 
they  possess  so  distinguished  a  gift,  unless  it  is 
given  them  by  the  Lord  to  reflect  upon  it ;  for  such 
discourse  is  natural  to  them,  and  is  then  inherent. 
The  case  in  this  respect  is  with  them  as  with  men, 
who,  if  their  minds  be  intent  on  the  sense  of  what 
they  are  saying,  not  upon  the  words  and  mode  of 
saying  it,  sometimes  do  not  know,  without  reflec- 
tion, what  kind  of  speech  they  are  using. 

860.  Such  then  is  the  speech  of  spirits :  but  the 
speech  of  angelic  spirits  is  still  more  universal  and 
more  perfect ;  and  the  speech  of  the  angels  equally 
excels  that  of  angelic  spirits.  For  there  are  three 
heavens,  as  has  before  been  observed ;  a  first, 
which  is  the  abode  of  good  spirits  ;  a  second,  which 
is  the  abode  of  angelic  spirits ;  and  a  third,  which 
is  that  of  angels.  Perfections  ascend  thus  in  the 
same  kind  of  relation  as  things  exterior  hold  to 
things  interior,  and,  to  use  a  comparison,  nearly  as 
hearing  is  to  sight,  and  as  sight  is  to  thought :  for 
what  would  require  the  space  of  an  hour  to  be  re- 
ceived in  discourse  by  hearing,  may  be  exhibited 
to  the  sight  in  the  space  of  a  minute ;  as  in  the 
•ase  of  a  prospect,  consisting  of  extensive  plains, 
palaces,  and  cities  ;  and  what  would  take  up  the 
space  of  several  hours  for  the  eye  to  »ee,  may  be 
comprehended  in  an  instant  by  the  thinking  fac- 
ulty. Such  is  the  ratio  which  the  speech  of  spirits 
bears  to  that  of  angelic  spirits,  and  of  angelic 
spirits  to  that  of  angels :  for  angelic  spirits  com- 
prehend more  by  one  idea  of  speech  and  thought, 
and  with  greater  distinctness,  than  spirits  do  by  a 
thousand  ;  and  the  same  is  true  of  angels  in  re- 
spect to  angelic  spirits.  What  then  must  be  the 
case  with  the  Lord,  from  whom  comes  all  the  life 
of  affection,  of  thought,  and  speech,  and  who  alone 

is  the  Word  ! i.  C.  Ui41,  1642. 

86  L  But  the  speech  of  angels  is  ineflfable,  far 
above  that  of  spirits,  because  above  that  of  angelic 
spirits,  and  in  no  way  intelligible  to  man,  so  long 
as  he  lives  in  the  body :  neither  can  spirits  in  the 
world  of  spirits  frame  to  themselves  any  idea  of 
it,  for  it  is  above  the  perceptibility  of  their  thought. 
The  speech  of  angels  does  not  consist  of  tilings 
represented  by  any  ideas,  such  as  those  of  spirits 
and  of  angelic  spirits,  but  is  the  speech  of  ends 
and  consequent  uses,  which  are  the  principals  and 
essentials  of  things.  Into  these  angelic  thoughts 
are  insinuated,  and  are  there  varied  with  an  indefi- 
nite variety ;  and  in  all  things  of  their  speech,  re- 
garded both  collectively  and  individually,  there  is 
an  interior  delight  and  happiness  originating  in  the 
good  of  mutual  love  from  the  Lord,  together  with 
a  beauty  and  delightfulness  arising  from  the  truth 
of  faith  as  grounded  in  such  mutual  love.  Ends 
and  consequent  uses  are  the  softest  and  most  yield- 
ing recipicnti^,  and  dcliglitful  subjects  of  indefinite 
variations  ;  and  this  by  mcomprehensible  forms  ce- 
lestial and  spiritual.  In  these  ends  and  uses  the 
angels  are  kept  by  the  Lord  ;  for  the  Lord's  kingdom 
is  nothing  else  than  the  kingdom  of  ends  and  uses. 
Wherefore,  also,  the  angels  wiio  are  present  with 
maii  attend  to  nothing  else  but  to  ends  and  uses,  and 
pxtract  nothing  else  from  his  thoughts ;  paying  no 


regard  to  other  matters,  which  are  things  ideal  and 
material,  as  being  far  beneath  their  sphere.  —  .4.  C. 
1645. 

862.  The  speech  of  the  celestial  angels  is  dis- 
tinct from  that  of  the  spiritual  angels,  and  is  still 
more  ineffable  and  inexpressible.  The  things  into 
which  their  thoughts  are  insinuated  are  the  celes- 
tial and  good  things  appertaining  to  ends  ;  and 
thus  they  are  in  the  enjoyment  of  essential  happi- 
ness. What,  also,  is  surprising,  their  speech  is 
much  more  full  and  abundant ;  for  they  are  in  the 
very  fountains  and  origins  of  the  life  of  thought 
and  speech. 

8(j3.  There  is  a  speech  of  good  spirits,  and  of 
angelic  spirits,  composed  of  the  speech  of  several 
speaking  at  the  same  time,  particularly  in  circling 
companies  or  choirs  ;  concerning  which,  by  the  di- 
vine mercy  of  the  Lord,  more  will  be  said  else- 
where. The  speech  of  those  who  discourse  in 
choirs  has  often  been  heard  by  me ;  it  flows  with  a 
sort  of  rhythmical  cadence.  In  speaking,  they  do 
not  at  all  think  either  of  words  or  ideas :  their  mean- 
ing flows  into  these  spontaneously ;  and  no  words 
or  ideas  flow  into  the  discourse  which  multiply  the 
sense,  or  divert  it  to  any  thing  else ;  or  to  which 
there  adheres  any  thing  artificial,  or  which  seems 
to  themselves  elegant  as  proceeding  from  self,  or 
from  self-love  ;  for  this  would  immediately  create 
confusion.  They  do  not  fix  their  attention  upon 
any  word  :  they  think  only  of  the  sense  :  and  the 
words  follow  spontaneously  upon  the  sense.  The 
closes  fall  upon  expressions  implying  unity,  for 
the  most  part  simple  unity,  but  when  upon  an  ex- 
pression implying  compound  unity,  they  glide  on, 
by  an  accent,  to  the  following  clause.  The  reason 
of  these  peculiarities  is,  because  they  think  and 
speak  in  society,  and  hence  the  form  of  discourse 
has  a  cadence,  according  to  the  connection  and 
unanimity  of  the  society.  Such  in  old  time  was 
the  form  of  canticles ;  and  such  is  that  of  the 
Psalms  of  David.  —  .4.  C.  1647,  1648. 

864.  The  speech  of  the  celestial  spirits  cannot 
flow  so  easily  mio  the  articulate  sounds  or  vocal 
expressions  known  to  man  as  that  of  other  spirits ; 
for  it  cannot  be  adapted  to  any  word  in  which  there 
is  any  harshness  of  sound,  or  in  which  there  is 
a  concurrence  of  consonants  of  difficult  pronunci- 
ation, nor  in  which  there  is  any  idea  that  originates 
in  scientific  notions  ;  wherefore  they  seldom  flow 
into  speech  otherwise  than  by  affections,  which, 
like  a  flowing  stream,  or  a  tender  aura,  give  a  soft- 
ness to  the  expressions.  The  speech  of  spirits 
who  are  intermediate  between  the  celestial  and 
spiritual  is  sweet,  flowing  like  the  most  soft  and 
gentle  breezes,  soothing  the  recipient  organs,  and 
softening  the  very  expressions ;  it  is  also  quick 
and  determinate.  The  flowing  and  agreeable 
style  of  their  speech  arises  from  the  circumstance, 
that  the  celestial  good  prevailing  in  their  ideas  is 
of  such  quality,  and  from  the  entire  agreement  be- 
tween their  speech  and  their  thought ;  for  every 
thing  in  the  other  life  that  is  sweet  and  harmonious 
derives  that  character  from  goodness  and  charity. 
The  speech  of  the  spiritual  is  also  fluent,  but  not 
so  soft  and  tender;  and  it  is  these  chiefly  whc 
speak.— .'i.  C.  1759. 

865.  Wiiat  is  stupendous  and  incredible,  in  an- 
gelic discourse  the  form  of  heaven  is  represented ; 
hence  in  all  angelic  discourse  there  is  a  melodious 
concert  as  of  songs,  which  in  every  termination 
closes  in  a  monosyllable,  thus  in  a  one  ;  and  I  have 
been  told,  that  the  reason  of  this  is,  because  all 
and  single  things  in  heaven  have  reference  to  one 
God,  thus  to  their  end.     From  these  considerations 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


197 


also  it  might  be  manifest,  that  the  all  of  thought, 
and  of  discourse  thence,  flows  in  tliroiigh  lieaven 
from  the  Lord,  and  that  hence  is  such  a  niclodions 
concert  in  discourse  closing  in  a  one.  —  Jl.  C. 
..191. 

Speech  of  Angels  and  Spirits  with  Man. 

86(5.  The  angels  who  speak  with  man  do  not 
speak  in  their  own  language,  but  in  tlio  man's  lan- 
guage, and  also  in  other  languages  witli  whicii  the 
man  is  acquainted,  but  not  in  languages  unknown  to 
the  man.  The  cause  tliat  it  is  so,  is  because  angels, 
when  they  speak  with  a  man,  turn  tliemselvcs  to  him, 
and  conjoin  themselves  to  him,  and  the  conjunction 
of  an  angel  with  a  man,  causes  eacli  to  be  in  a  simi- 
lar thought;  and  because  the  thought  of  man  co- 
heres with  ins  memory,  and  speech  flows  thence, 
therefore  each  is  in  the  same  language.  Besides,  an 
angel  or  a  spirit,  when  he  comes  to  a  man,  and  by 
turning  to  him  is  conjoined  to  him,  comes  into  all  his 
memory,  insomuch  that  he  scarcely  knows  otiierwise 
than  tiiat  lie  knows  from  himself  what  the  man 
knows,  thus  also  tiie  languages.  I  have  spoken 
with  the  angels  on  tliis  subject,  and  I  said  that 
perhaps  they  supposed  that  they  spoke  with  me  in 
my  mother  tongue,  because  it  is  so  perceived, 
when  yet  it  was  not  they  who  spoke,  but  I ;  and 
that  tins  may  be  evident  from  this,  that  angels  can- 
not utter  one  word  of  human  language. —  H.  H.  24(). 

8G7.  The  speech  of  an  angel  or  a  spirit  with 
man  is  heard  as  sonorously  as  the  speech  of  a  man 
with  a  man ;  yet  it  is  not  heard  by  others  who 
stand  near,  but  by  himself  alone :  tlie  reason  is, 
because  the  speech  of  an  angel  or  spirit  flows  first 
into  the  man's  thought,  and  by  an  internal  way  into 
his  organ  of  iiearing,  and  thus  moves  that  from 
within  ;  but  the  speech  of  man  with  man  flows  first 
into  tlie  air,  and  by  an  external  way  into  liis  organ 
of  hearing,  and  moves  it  from  without.  Hence  it 
is  evident  that  tlie  speech  of  an  angel  and  of  a 
spirit  with  man  is  heard  in  man,  and,  because  it 
equally  moves  the  organs  of  hearing,  that  it  is  also 
equally  sonorous.  That  the  speech  of  an  angel 
and  of  a  spirit  flows  down  even  into  the  ear  from 
within,  was  evident  to  me  from  this,  that  it  also 
flows  into  the  tongue,  and  excites  in  it  a  slight  vi- 
bration, but  not  with  any  motion,  as  when  the 
sound  of  speech  is  articulated  by  it  into  words  by 
the  man  himself.  —  H.  H.  248. 

8G8.  Amongst  the  many  wonderful  things  that 
deserve  notice  in  respect  to  the  other  life,  this  is 
one,  that  the  discourse  of  spirits  with  man  is  in 
his  mother  tongue,  which  they  speak  as  readily 
and  skilfully  as  if  they  had  been  born  in  the  same 
country,  and  had  been  taught  the  same  language 
from  their  infancy ;  and  this,  wlicther  they  had 
been  Europeans,  or  Asiatics,  or  natives  of  any 
other  part  of  the  globe.  The  case  is  the  same 
with  those  who  lived  thousands  of  years  before 
such  a  language  existed.  Nay,  spirits  know  no 
other  than  that  the  language  in  which  they  dis- 
course with  man  is  their  own  proper  and  native 
tongue.  The  case  is  the  same  with  the  other  lan- 
guages with  which  the  man  is  acquainted  with 
whom  they  converse :  but  except  these,  they  have 
not  power  to  express  a  syllable  of  any  other  lan- 
guage, unless  it  is  immediately  given  thom  by  the 
Lord.  Infants,  also,  who  departed  this  life  before 
they  had  learned  any  language,  speak  in  like  man- 
ner. But  tlie  reason  is,  because  the  language, 
which  is  familiar  to  spirits,  is  not  a  language  of 
words,  but  a  language  of  ideas  of  thought,  which 
is  the  universal  of  all  languages  ;  and  when  spirits 
axe  with  man,  the  ideas  of  their  thought  are  con- 


veyed into  the  words  which  arc  stored  in  the  man's 
memory,  and  this  so  correspondently  and  aptly, 
that  the  spirits  know  no  other  than  that  the  very 
words  are  their  own,  and  that  they  are  speaking  in 
their  own  language,  when  yet  they  are  speaking 
in  the  language  of  the  man.  I  have  soinetimea 
discoursed  with  spirits  concerning  these  particu- 
lars. All  souls  arc  gifted  with  this  faculty,  that 
immediately  on  their  entrance  into  the  other  life, 
they  can  understand  the  speech  of  all  that  dwell 
on  the  face  of  the  whole  earth,  just  as  if  it  was 
their  native  tongue,  because  they  perceive  what- 
ever the  man  thinks  ;  not  to  mention  other  faculties 
which  are  still  more  excellent.  Ilence  it  is  that 
souls,  after  the  death  of  the  body,  are  able  to  hold 
discourse  and  converse  with  all,  of  whatever  coun- 
try or  tongue  they  be. 

8G1).  The  words  which  spirits  utter,  that  is,  which 
they  excite  or  call  forth  out  of  a  man's  memory, 
and  imagine  to  be  their  own,  are  well  chosen  and 
clear,  full  of  meaning,  distinctly  pronounced,  and 
applicable  to  the  subject  spoken  of;  and,  what  is 
surprising,  they  know  how  to  choose  expressions 
much  better  and  more  readily  than  the  man  him- 
self; nay,  as  was  sliown  above,  they  are  acquainted 
with  the  various  significations  of  words,  which  they 
apply  instantaneously,  Avithout  any  premeditation; 
by  reason,  ,as  just  observed,  that  the  ideas  of  their 
language  flow  only  into  those  expressions  which 
are  best  adapted  to  signify  their  meaning.  The 
case,  in  this  respect,  is  like  that  of  a  man  who 
speaks  without  thinking  at  all  about  his  words,  but 
is  intent  only  on  their  sense ;  when  his  thought 
falls  readily,  and  spontaneously,  into  the  proper 
expressions.  It  is  the  sense  inwardly  intended 
that  calls  fortli  the  words.  In  such  inward  sense, 
but  of  a  still  more  subtle  and  excellent  nature, 
consists  the  speech  of  spirits,  and  by  which  man, 
although  he  is  ignorant  of  it,  has  communication 
with  them. 4.  C.  1637,  IC'JS. 

870.  As  soon  as  angels  and  spirits  turn  them- 
selves from  the  man,  then  they  are  in  their  own 
angelic  and  spiritual  language,  nor  do  they  know 
any  thing  of  the  language  of  the  man.  The  case 
was  similar  with  me,  when  I  was  in  company  with 
the  angels,  and  in  a  similar  state  with  them  :  then 
I  also  spoke  with  them  in  their  language,  nor  did  I 
know  any  thing  of  my  own,  which  I  did  not  i^e- 
member;  but  as  soon  as  I  was  not  in  company 
with  them,  I  was  in  my  own  language.  It  is  also 
worthy  of  mention,  that  when  angels  and  spirits 
turn  themselves  to  a  man,  they  can  speak  with  him 
at  any  distance ;  they  have  also  spoken  with  me, 
when  they  were  afar  off",  as  loudly  as  when  they 
were  near:  but  when  they  turn  themselves  from  a 
man,  and  speak  one  with  another,  nothing  at  all  of 
what  they  speak  is  heard  by  man,  even  if  it  were 
close  to  his  ear:  thence  it  was  made  evident  that 
all  conjunction  in  the  spiritual  world  is  according 
to  conversion.  It  is  also  worthy  to  be  mentioned, 
that  several  can  speak  together  with  a  man,  and 
the  man  with  them  :  for  they  send  some  spirit  from 
themselves  to  the  man  with  whom  they  wish  to 
speak,  and  the  spirit  sent  turns  himself  to  him,  and 
the  rest  of  them  turn  to  their  spirit,  and  thus 
they  concentrate  their  thoughts,  which  the  spirit 
utters. 

871.  It  is  not  lawful  for  any  angel  or  spirit  to 
speak  with  a  man  from  his  own  memory,  but  from 
that  of  the  man ;  for  angels  and  spirits  liave  mem- 
ory as  well  as  men.  If  a  spirit  should  speak  with 
a  man  from  iiis  own  memory,  tlien  the  man  would 
not  know  otherwise  than  that  the  things  which  he 
then  thinks  were  his  own,  when  yet  they  are  of  tba 


198 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


spirit;  it  is  iVe  the  recollection  of  a  thing,  which 
yet  the  man  never  hoard  or  saw.  That  it  is  so, 
has  been  given  me  to  know  from  experience. 
Hence  there  was  with  sonic  of  the  ancients  the 
opinion,  that  after  some  tiiousands  of  years  they 
ehonld  return  into  their  former  life,  and  into  all  its 
acts,  and  also  tliat  tiiey  had  returned :  they  con- 
cluded it  from  this,  that  sometimes  there  had  oc- 
curred to  them,  as  it  were,  a  recollection  of  things 
which  yet  they  never  saw  or  heard  ;  which  came 
to  pass,  because  spirits  flowed  from  their  own 
memory  into  their  ideas  of  thought. 

872.  There  are  also  spirits,  who  are  called  natu- 
ral and  corporeal  spirits ;  these,  when  they  come 
to  a  man,  do  not  conjoin  themselves  with  his 
thought  like  other  spirits,  but  enter  into  his  body, 
and  occupy  all  his  senses,  and  speak  through  his 
mouth,  and  act  by  his  members,  then  not  knowing 
but  that  all  things  appertaining  to  the  man  are 
theirs.  These  are  the  spirits  who  obsess  man : 
but  they  have  been  cast  by  the  Lord  into  hell,  and 
thus  altogether  removed,  whence  such  obsessions 
are  not  given  at  this  day.  —  H.  H.  255-257. 

[Note.  —  Swedenborg  speaks  in  other  places  concerning  obses- 
sions, and  as  distinguished  by  external  and  internal  obsessions. 
See,  fur  instance,  No.  9G3.  But  whether  a  kind  of  external  ob- 
sessions is  not  permitted  in  nvr  day,  may  become  quite  a  serious 
question,  when  reference  is  liad  tn  the  many  gross  performances 
of  our  modern  "  mediums."  —  Cumpiler.] 

Power  of  Spirits  to  communicate  through 
writing  and  speaking  Mediums. 

873.  I  have  [already]  said  and  shown  that  spirits, 
who  are  the  souls  of  those  who  are  dead  as  to  the 
body,  whilst  they  are  with  man,  stand  at  his  back, 
thinking  that  they  are  altogether  men  ;  and  if  they 
were  permitted,  they  could,  through  the  man  who 
speaks  with  them,  but  not  through  others,  be  as 
though  they  were  entirely  in  the  world,  and,  indeed, 
in  a  manner  so  manifest,  that  they  could  commu- 
nicate their  thoughts  by  words  through  another 
man,  and  even  by  letters,  for  they  have  sometimes, 
and  indeed  often,  directed  my  hand  when  writing, 
as  though  it  were  entirely  their  own,  so  that  they 
thought  that  it  was  they  themselves  who  were 
writing,  —  which  is  so  true,  that  I  can  declare  it 
with  certainty  ;  and  if  they  were  permitted,  they 
could  write  in  their  own  peculiar  style,  which 
I  know  from  some  little  experience,  —  but  this  is 
not  permitted.  —  S.  D.  557. 

874.  A  spirit  is  compared  to  the  wind  (John  iii. 
8);  hence  it  is  that  spirits  have  come  to  me,  both 
now  and  very  frequently  before,  with  wind,  which 
I  felt  in  the  face  ;  yea,  it  also  moved  the  flame  of 
the  candle,  and  likewise  papers  ;  the  wind  was  cold, 
and,  indeed,  most  frequently  when  I  raised  my 
right  arm,  which  I  wondered  at ;  the  cause  of 
which  I  do  not  yet  know.  —  S.  D.  479. 

875.  Inasmuch  as  I  was  led  by  certain  spirits  to 
perceive  the  nature  of  their  cupidity,  I  observed, 
that  they  often  wished  to  excite  me  to  steal,  even 
Buch  things  as  are  of  small  value,  and  such  as  are 
met  with  in  shops ;  and  I  perceived,  that  such  was 
the  intention,  or  the  endeavor  of  these  evil  spirits, 
as  even  to  move  my  hand  [to  commit  the  theft]. 
From  them,  as  it  was  plainly  told  me,  I  ascertained, 
that  those  who  have  been  merchants  and  shop- 
keepers, and  who  in  their  business  have  employed 
deceitful  arts,  or  who  by  any  means  [fas  et  nejhs), 
have  defrauded  others  of  their  goods,  retain  such  a 
fraudulent  nature.  Wherefore  they  wander  about, 
and  wherever  they  go  they  appear  to  themselves 
to  steal,  so  that  they  think  of  nothing  but  robbery. 
They  are,  hoAvever,  severely  punished,  and  driven 
a  ,» ay  by  punishments.  —  S.  D.  457. 


[Note.  —  From  the  above  it  appears  that  Swedenborg  was  not 
altogether  ignorant  of  the  powers  which  spirits  at  the  present 
day  manifest  through  mediums,  in  involuntary  speaking  and 
writing,  and  also  over  material  objects,  though  he  was  not  per- 
mitted to  be  subject  to  this  low  order  of  experience,  and  was 
also  enabled,  as  may  he  perceived  from  the  foregoing  and  the  fol- 
lowing, to  point  out  the  danger  of  promiscuous  spiritual  commu- 
nication. —  Compiler.] 

Danger  of  speaking  with  Spirits. 

87G.  Something  shall  now  be  said  concerning 
the  discourse  of  spirits  with  man.  It  is  believed 
by  many,  that  man  may  be  taught  of  the  Lord  by 
spirits  speaking  with  him ;  but  those  who  believe 
this,  and  are  willing  to  believe  it,  do  not  know  that 
it  is  connected  with  danger  to  their  souls.  Man, 
so  long  as  he  lives  in  the  world,  is  in  the  midst  of 
spirits  as  to  his  spirit,  and  yet  spirits  do  not  know 
that  they  are  with  man,  nor  does  man  know  that 
he  is  with  spirits ;  the  reason  is,  because  they  are 
conjoined  as  to  affections  of  the  will  immediately, 
and  as  to  thoughts  of  the  understanding  mediately ; 
for  man  thinks  naturally,  but  spirits  think  spiritu- 
ally ;  and  natural  and  spiritual  thought  do  not 
otherwise  make  one  than  by  correspondences ;  a 
union  by  correspondences  causes  that  one  does  not 
know  any  thing  concerning  the  other.  But  as 
soon  as  spirits  begin  to  speak  with  man,  they  come 
out  of  their  spiritual  state  into  the  natural  state  of 
inan,  and  in  this  case  they  know  that  they  are  with 
man,  and  conjoin  themselves  with  the  thoughts  of 
his  affection,  and  from  those  thoughts  speak  with 
him ;  they  cannot  enter  into  any  thing  else,  for 
similar  affection  and  consequent  thought  conjoins 
all,  and  dissimilar  separates.  It  is  owing  to  this 
circumstance,  that  the  speaking  spirit  is  in  the 
same  principles  with  the  man  to  whom  he  speaks, 
whether  they  be  true  or  false,  and  likewise  that  he 
excites  them,  and  by  his  affection  conjoined  to  the 
man's  affection  strongly  confirms  them;  hence  it  is 
evident  that  none  other  than  similar  spirits  speak 
with  man,  or  manifestly  operate  upon  him,  for 
manifest  operation  coincides  with  speech  ;  hence 
it  is  that  no  other  than  enthusiastic  spirits  speak 
with  enthusiasts,  also,  that  no  other  than  Quaker 
spirits  operate  upon  Quakers,  and  INIoravian  spirits 
upon  Moravians ;  the  case  would  be  similar  with 
Arians,  with  Socinians,  and  with  other  heretics. 
All  spirits  speaking  with  man,  are  no  other  than 
such  as  have  been  in  the  world,  and  were  then  of 
such  a  quality :  that  this  is  the  case  has  been  given 
me  to  know  by  repeated  experience.  And  what  is 
ridiculous,  when  man  believes  that  the  Holy  Spirit 
speaks  with  him,  or  operates  ujjon  him,  the  spirit 
also  believes  that  he  is  the  Holy  Spirit:  this  is 
common  with  enthusiastic  spirits.  From  these  con- 
siderations it  is  evident  to  what  danger  nan  is  ex- 
posed who  speaks  with  spirits  or  who  manifestly 
feels  their  operation.  Man  is  ignorant  of  the  qual- 
ity of  his  own  affection,  whether  it  be  good  or 
evil,  and  with  what  other  beings  it  is  conjoined ; 
and  if  he  is  in  the  conceit  of  his  own  intelligence, 
his  attendant  spirits  favor  every  thought  which  is 
thence  derived ;  in  like  manner  if  any  one  is  dis- 
posed to  favor  particular  principles,  enkindled  by  a 
certain  fire,  which  has  place  with  those  who  are 
not  in  truths  from  genuine  affection :  when  a  spirit 
from  similar  affection  favors  man's  thoughts  or 
principles,  then  one  leads  the  other,  as  the  blind 
the  blind,  until  both  fall  into  the  pit.  The  Py- 
thonics  formerly  were  of  this  description,  and  like- 
wise the  magicians  in  Egypt  and  in  Babel,  who  by 
reason  of  discourse  with  spirits,  and  of  the  opera- 
tion of  spirits  felt  manifestly  in  theiuselves,  were 
called  wise ;  but  by  this  the  worship  of  God  was 
converted  into  the  worship  of  demons,  and   the 


WRITINGS   OF   EMANUEL   SWEDENBORG. 


199 


church  perished  :  wherefore  such  communications 
Avere  forbidden  the  sons  of  Israel  under  the  penalty 
of  death.  —  ./?.!;.  118'2. 

877.  But  to  speak  with  spirits  at  this  day  is  sel- 
dom given,  since  it  is  dangerous ;  for  then  the 
spirits  know  thnt  they  are  with  man,  which  other- 
wise they  do  not  know ;  and  evil  spirits  are  such 
that  tlmy  hold  man  in  deadly  hatred,  and  desire 
nothin<i  more  than  to  destroy  him  both  as  to  soul 
and  body,  which  also  is  done  with  those  who  have 
indulged  much  in  f  intasies,  so  that  they  have  re- 
moved from  themselves  the  delights  suitable  to  tiie 
natural  man.  Sonu^  also,  who  lead  a  solitary  life, 
sometimes  hear  s])irits  speaking  with  them,  and 
without  danger;  but  the  spirits  with  them  are  at 
intervals  removed  by  the  Lord,  lest  they  should 
know  that  they  are  with  man :  for  most  spirits  do 
not  know  that  there  is  any  other  world  than  that 
in  which  they  are  ;  thus  also  they  do  not  know  that 
there  are  men  elsewhere ;  wherefore  it  is  not  law- 
i"al  for  a  man  to  speak  in  turn  with  them,  for  if  he 
should  they  would  know  it. '  Those  who  think 
much  on  religious  subjects,  and  are  so  intent  upon 
them  as  to  see  them  as  it  were  inwardly  in  them- 
selves, also  begin  to  hear  spirits  speaking  with 
them:  for  the  things  of  religion,  whatever  they 
are,  when  man  from  himself  dwells  upon  them, 
iind  does  not  modify  them  by  the  various  things 
which  are  of  use  in  the  world,  go  interiorly,  and 
there  siibsist,  and  occupy  the  whole  spirit  of  the 
anan,  and  enter  the  sjiiritual  world,  and  move  the 
spirits  who  are  there  :  but  such  persons  are  vision- 
aries and  enthusiasts,  and  whatever  spirit  they 
hear,  they  believe  to  be  the  holy  spirit,  when  yet 
they  are  enthusiastic  spirits.  Those  who  are  such 
.see  falses  as  truths,  and  because  they  see  them, 
they  persuade  themselves,  and  likewise  persuade 
those  with  whom  tliey  flow  in.  —  H.  H.  249. 

878.  They  who  are  simply  called  spirits  infuse 
falses,  inasmuch  as  tiiey  reason  against  the  truth, 
and  are  in  the  delight  of  their  life,  when  they  can 
juake  what  is  true  to  appear  as  false,  and  what  is 
false  to  appear  as  true ;  but  they,  who  are  called 
genii,  infuse  evils,  act  into  the  affections  and  con- 
cupiscences of  man,  and  scent  in  a  moment  what 
man  desires*  if  tliis  be  good,  they  bend  it  most 
cunuiugly  into  evil,  and  are  in  the  delight  of  their 
life,  when  they  can  make  good  to  be  apperceived 
as' evil,  and  evil  as  good.  It  was  permitted  them 
to  act  into  my  desires,  that  I  might  know  of  what 
nature  they  axe,  and  how  they  act;  and  I  can  con- 
fess, that  unless  the  Lord  Jiad  guarded  me  by  an- 
gels, they  would  have  perverted  my  desires  into 
concupiscences  of  evil,  and  this  in  a  manner  so 
bidden  and  silent,  that  I  should  scarcely  have  ap- 
perceived any  thing  about  it.  —  JJ.  C  5977. 

879-  Spirits  relate  things  exceedingly  fictitious, 
nnd  lie.  When  spirits  begin  to  speak  with  man, 
he  must  beware  lest  he  believe  them  in  any  thing  ; 
for  they  say  almost  anything;  things  are  fabri- 
cated by  them,  and  tliey  lie  :  for  if  they  were  per- 
mitted to  relate  what  heaven  is,  and  liow  things 
are  in  the  heavens,  they  would  tell  so  many  lies, 
and  indeed  with  solemn  affirmation,  that  man 
would  be  astonished  ;  wherefore,  when  spirits  were 
speaking,  I  was  not  permitted  to  have  faith  in  the 
things  which  they  related.  For  they  are  extremely 
fond  of  fabricating;  and  whenever  any  subject  of 
iliscouroe  is  proposed,  tiiey  think  that  they  know  it, 
and  give  their  opinions  upon  it  one  after  another, 
one  it  one  way  and  another  in  another,  altogether 
as  if  they  knew  ;  and  if  man  then  listens  and  be- 
iieves,  they  pre.ss  on,  and  deceive  and  seduce  in 
divers  ways :  (  t  example,  jf  they  were  permitted 


to  tell  about  things  to  come,  about  things  unknown 
in  the  universal  heaven,  about  all  things  whatso- 
ever that  man  desires,  yet  [they  would  tell]  all  the 
things  falsely,  wiiile  from  themselves :  wherefore 
let  men  beware  lest  they  believe  them.  On  this 
account  the  state  of  speaking  with  spirits  on  this 
earth  is  most  perilous,  unless  one  is  in  true  faith. 
They  induce  so  strong  a  persuasion  that  it  is  the 
Lord  Himself  who  speaks  and  who  commands, 
that  man  cannot  but  believe  and  obey.  —  .S'.  I) 
U\22. 

880.  Spirits  speaking  arc  little  to  be  believed. 
Nothing  is  more  familiar  to  spirits  who  are  speak- 
ing, than  to  say  that  a  thing  is  so  or  so;  for  thov 
think  that  they  know  every  thing,  and  indeed  sol- 
emnly assert  that  it  is  so,  when  yet  it  is  not  so. 
From  experiments  made  several  times,  it  may  be 
evident  of  what  quality  they  are,  and  how  they  are 
to  be  believed :  when  it  is  asked  [of  them]  wiiether 
they  know  how  this  or  that  is,  then  one  after  an- 
other says  that  it  is  so,  one  differently  from  another ; 
even  if  there  were  a  hundred,  one  would  say  dif- 
ferently from  another;  and  indeed  for  the  time 
with  confidence,  as  if  it  were  so,  when  yet  it  is 
not  so.  As  soon  as  they  notice  any  thing  which 
they  do  not  know,  they  immediately  say  that  it  is 
so :  besides  very  many  other  proofs  that  they  speak 
as  if  they  knew,  when  yet  they  do  not  know, — 
S.  D  190-2. 

881.  Spirits  may  be  induced,  who  represent  an- 
other person ;  and  the  spirit,  as  also  he  who  was 
known  to  the  spirit,  cannot  know  otherwise  than 
that  he  was  the  same.  This  has  many  time^  been 
shown  to  me,  that  the  spirits  speaking  with  n  o  did 
not  know  otherwise  than  that  they  were  the  men 
who  were  the  subject  of  thought;  and  neither  did 
other  spirits  know  otherwise  ;  as  yesterday  and  to- 
day, some  one  known  to  me  in  life  [was  repre- 
sented by  one]  who  was  so  like  him,  in  all  things 
which  belonged  to  him,  so  far  as  they  were  known 
to  me,  that  nothing  was  more  like :  wherefore,  let 
those  who  speak  with  spirits  beware  lest  they  be 
deceived,  when  they  say  that  they  are  those  whom 
tliey  know,  and  that  they  are  dead, 

882.  For  there  are  genera  and  species  of  spir'its 
of  a  like  faculty ;  and  when  similar  things  are 
called  up  in  the  memory  of  man,  and  are  thus  mp- 
resented  to  them,  they  think  that  they  are  the  same 
person:  then  all  the  things  are  called  forth  from 
the  memory  which  represent  those  persons,  both 
the  words,  the  speech,  the  tone,  the  gesture,  and 
other  things ;  besides  that  they  are  induced  to 
think  thus,  when  other  spirits  inspire  them  ;  for 
then  they  are  in  the  fantasy  of  those,  and  think 
that  they  are  the  same.  —  ^\  D.  28()0,  28GI. 

883.  To  speak  with  the  angels  of  heaven  is 
granted  only  to  those  who  are  in  truths  from  good, 
especially  who  are  in  the  acknowledgment  of  the 
Lord,  and  of  the  Divine  in  his  Human,  because 
this  is  the  truth  in  which  the  heavens  are.  .  .  . 
From  which  it  is  evident,  that  to  speak  with  tlie 
angels  of  heaven  is  not  granted  to  any  but  those 
with  wliom  the  interiors  are  opened  by  divine 
truths  even  to  the  Lord,  for  into  those  truths  the 
liord  flows  in  with  man,  and  when  the  Lord, 
heaven  also  flows  in.  —  H.  H.  250.    (See  1241.) 

Mediate  Revelatiou  hy  the  Word,  preferable 
to  immediate  Revelatiou  by  Converse  with 
Spirits. 

884.  It  is  generally  believed  that  man  might  be 
more  enlightened,  and  become  more  wise,  if  an 
immediate  revelation  was  granted  him  by  means 
of  converse  with  spirits  and  angels  ;  but  the  reverse 


200 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


is  the  case.  Illustration  by  means  of  the  Word  is 
effected  by  an  interior  way,  whereas  illustration  by 
means  of  an  immediate  revelation  is  effected  by 
an  exterior  way.  The  interior  way  is  by  the  will 
into  the  understandinjr,  the  exterior  way  is  by  the 
hearing  into  the  nnderstandinjif.  Man  by  means 
of  the  Word  is  illustrated  by  the  Lord,  in  propor- 
tion as  his  will  is  in  good ;  but  man  by  hearing 
may  be  instructed,  and  as  it  were  illustrated,  al- 
though his  will  is  in  evil ;  and  what  enters  into  the 
understanding  in  a  man  whose  will  is  in  evil,  is 
not  within  the  man,  but  without  him,  and  is  only 
in  his  memory,  and  not  in  his  life ;  and  what  is 
without  man  and  not  in  his  life  is  gradually  sepa- 
rated, if  not  before,  yet  nevertheless  after  death ; 
for  the  will  which  is  in  evil,  either  casts  it  out  or 
suffocates  it,  or  falsifies  and  profanes  it,  for  the 
will  constitutes  the  life  of  man,  and  continually 
acts  upon  the  understanding,  and  regards  as  ex- 
traneous what  is  derived  into  the  understanding 
from  the  memory.  On  the  contrary,  the  under- 
standing does  not  act  on  the  will,  but  it  only 
teaches  in  what  manner  the  will  should  act :  where- 
fore if  a  man  knew  from  heaven  whatever  is  known 
to  the  angels,  or  if  he  knew  whatever  is  contained 
in  the  Word,  and  moreover,  all  that  is  contained  in 
the  doctrines  of  the  church,  which  the  fathers 
have  written  and  councils  declared,  and  his  will 
remains  in  evil,  nevertheless  after  death,  such  a 
man  would  be  regarded  as  one  who  knows  nothing, 
because  he  does  not  will  what  he  knows ;  and 
whereas  evil  hates  truth  in  this  case,  the  man  him- 
self casts  out  truths,  and  in  the  room  thereof  adopts 
such  falscs  as  are  in  agreement  with  the  evil  of  his 
will.  Moreover,  permission  is  not  granted  to  any 
spirit  nor  to  any  angel,  to  teach  any  man  on  this 
earth  in  divine  truths,  but  the  Lord  Himself  teaches 
every  one  by  means  of  the  Word,  and  man  is 
taught  in  proportion  as  he  receives  good  from  the 
Lord  in  his  will,  and  he  receives  good  in  the  same 
proportion  as  he  flees  evils  as  sins  :  every  man  also 
is  in  a  society  of  spirits  as  to  his  affections  and  as 
to  his  thoughts  thence  derived,  in  which  society 
his  mind  is  as  it  were  present  with  them  :  where- 
fore spirits  speaking  with  man,  speak  from  his  af- 
fections and  according  to  them.  A  man  cannot 
converse  with  other  spirits,  unless  the  societies  in 
which  he  is  be  first  removed,  which  cannot  be  done 
except  by  a  reformation  of  his  will ;  because  every 
man  is  in  society  with  spirits  who  are  in  the  same 
religion  with  himself,  wherefore  when  the  spirits 
converse  with  him,  they  confirm  whatever  the  man 
has  made  a  part  of  his  religion,  consequently  en- 
thusiastic spirits  confirm  whatever  is  of  enthusiasm 
with  man.  Quaker  spirits  confirm  what  is  of 
Quakerism,  Moravian  spirits  whatever  is  of  Mo- 
ravianism,  and  so  forth.  Hence  proceed  confirma- 
tions of  the  false  which  can  never  be  extirpated. 
From  this  it  appears,  that  mediate  revelation,  which 
is  effected  by  means  of  the  Word,  is  preferable  to 
immediate  revelation,  which  is  effected  by  means 
of  spirits.  As  to  what  regards  myself,  it  was  not 
allowed  to  take  any  thing  t>om  the  dictate  of  any 
spirit,  or  from  the  dictate  of  any  angel,  but  from 
the  dictate  of  the  Lord  alone. —  Treatise  on  the 
Sacred  Scripture,  from  a  posthumous  fVork  of  the 
Author,  taken  from  the  London  "  jYew  Jerusalem 
Magazine"  of  1790. 

885.  The  Lord  does  not  immediately  teach  man 
truths  either  from  Himself  or  by  the  angels,  but 
He  teaches  mediately  by  the  Word,  by  preaching, 
by  reading,  by  discourse  and  by  communication 
with  others,  and  thus  by  consideration  in  private 
of  what    is    taught ;    and   man,   in   this   case,  is 


enlightened  according  to  the  affection  of  trutft 
grounded  in  use ;  otherwise  man  would  not  act  as 
of  himself.  These  things  follow  as  consequences 
from  the  laws  of  the  Divine  Providence  before  ex- 
plained, namely,  from  these,  that  man  is  in  free- 
dom, and  acts  what  he  acts  from  reason ;  also,  that 
from  understanding  he  should  think  as  from  him- 
self, and  hence  from  the  will  should  do  good  as 
from  himself;  and  further,  that  he  is  not  to  be 
compelled  by  miracles  or  by  visions  to  believe  any 
thing,  or  to  do  any  thing ;  these  laws  are  immuta- 
ble, because  they  are  of  the  divine  wisdom,  and  at 
the  same  time  of  the  divine  love,  and  yet  they 
would  be  disturbed  if  man  was  to  be  immediately 
taught,  either  by  influx  or  by  discourse.  More- 
over, the  Lord  flows  in  into  the  interiors  of  the 
mind  of  man,  and  through  them  into  bis  exteriors ; 
also,  into  the  affection  of  his  will,  and  through 
that  into  the  thought  of  his  understanding,  but  not 
vice  versa.  To  flow  in  into  the  interiors  of  the 
mind  of  man,  and  through  them  into  his  exteriors, 
is  to  infix  the  root,  and  from  the  root  to  produce, 
for  the  root  is  in  the  interiors,  and  pro<luction  in 
the  exteriors ;  and  to  flow  in  into  the  affection  of 
the  will,  and  through  it  into  the  thought  of  the 
understanding,  is  first  to  inspire  a  soul,  and  through 
it  to  form  all  other  things ;  for  the  affection  of  the 
will  is  as  a  soul,  by  which  the  thoughts  of  the  un- 
derstanding are  formed :  this,  likewise,  is  influx 
from  what  is  internal  into  what  is  external,  which 
influx  is  given.  —  A.  E.  1173. 

Wisdom  of  the  An§rels. 

886.  What  the  wisdom  of  the  angels  of  heavetk 
is,  can  scarcely  be  comprehended,  because  it  tran- 
scends human  wisdom  so  far  that  they  cannot  be 
compared  ;  and  that  which  transcends  appears  as 
if  it  were  not  any  thing.  Some  of  the  things  also, 
by  which  it  will  be  described,  are  unknown,  and 
these,  before  they  become  known,  are  in  tlie  un- 
derstanding as  shadows,  and  thus  also  conceal  the 
thing  as  it  is  in  itself:  but  still  they  are  such 
things  as  can  be  known,  and  when  they  are  known 
be  comprehended,  provided  that  the  mind  be  de- 
lighted with  them;  for  delight  has  light  with  it,, 
because  it  is  from  love ;  and  to  those  who  love 
such  things  as  are  of  divine  and  heavenly  wis- 
dom, light  shines  from  heaven,  and  there  is  illus- 
tration. 

887.  What  the  wisdom  of  angels  is,  may  be 
concluded  from  this,  that  they  are  in  the  light  of 
heaven,  and  the  light  of  heaven  in  its  essence  is 
divine  truth,  or  divine  wisdom ;  and  this  light  en- 
lightens at  the  same  time  their  interna!  sight, 
which  is  of  the  mind,  and  their  external  sight, 
which  is  of  the  eyes.  The  angels  also  are  in  heav- 
enly heat,  which  in  its  essence  is  divine  good,  or 
divine  love,  from  which  they  have  the  affection 
and  desire  of  growing  wise.  That  the  angels  are 
in  wisdom,  so  that  they  may  be  called  wisdoms, 
may  be  concluded  from  this,  that  all  their  thoughts 
and  affections  flow  according  to  a  heavenly  form, 
which  form  is  the  form  of  divine  wisdom;  and  that 
their  interiors,  which  receive  wisdom,  are  com- 
posed to  that  form.  That  the  angels  have  super- 
eminent  wisdom,  may  also  be  evident  from  this, 
that  their  speech  is  the  speech  of  wisdom,  for  it 
flows  immediately  and  spontaneously  from  thought, 
and  this  from  affection,  so  that  their  speech  is. 
thought  and  affection  in  an  external  form;  hence 
it  is  that  nothing  withdraws  them  from  divine  in- 
flux, nor  does  any  thing  external,  vi^hicb  witb  mau 
is  brought  into  his  speech  from  other  thoughts. 
To  such  wisdom  of  the  angels,  this  also  conspirea. 


WRITINGS    OF    t^MANUEL    SWEDENBORG. 


201 


that  all  things  which  they  see  with  the  eyos  and 
perceive  with  the  senses,  agree  with  their  wisdom, 
since  they  are  correspondences,  and  thence  the 
objects  are  forms  representative  of  such  things  as 
are  of  wisdom.  Moreover,  the  thoughts  of  angels 
are  not  bounded  and  contracted  by  ideas  from 
space  and  time,  like  human  thoughts,  for  spaces 
and  times  are  proj)er  to  nature,  and  tlie  things 
proper  to  nature  draw  oft'  the  mind  from  spiritual 
things,  and  take  away  extension  from  intellectual 
sight.  Again,  the  thoughts  of  angels  are  not 
brought  down  to  earthly  and  material  things,  nor 
are  they  interrupted  by  any  cares  respecting  the 
necessities  of  life ;  thus  they  are  not  by  those 
things  withdrawn  from  the  delights  of  wisdom, 
like  the  thoughts  of  men  in  the  world :  for  all 
things  come  to  them  gratis  from  the  Lord ;  they 
are  clothed  gratis,  they  are  nourished  gratis,  they 
have  habitations  gratis ;  and  moreover  they  are 
gifted  with  delights  and  pleasantnesses  according 
to  the  reception  of  wisdom  from  the  Lord.  These 
things  are  said,  that  it  may  be  known  whence  the 
angels  have  so  great  wisdom.  —  H.  H.  2(5.'),  2(>G. 

888.  How  great  the  wisdom  of  the  angels  is, 
may  be  evident  from  this,  that  in  the  heavens  there 
IS  a  communication  of  all  things  ;  the  intelligence 
and  wisdom  of  one  is  communicated  to  another, 
heaven  being  a  communion  of  all  goods.  The 
reason  is,  because  heavenly  love  is  such  that  it 
wills  that  what  is  its  own  should  be  another's ; 
wherefore  no  one  in  heaven  perceives  his  own 
gotvl  in  himself  as  good,  unless  it  be  also  in  an- 
oth'^r ;  thence  also  is  the  happiness  of  heaven ; 
this  the  angels  derive  from  the  Lord,  whose  divine 
love  is  such.  That  there  is  such  communication 
in  the  heavens,  has  been  also  given  mo  to  know  by 
experience :  some  simple  ones  have  sometimes 
been  taken  up  into  heaven,  and  when  there,  they 
came  also  into  angelic  wisdom,  and  then  they  un- 
derstood such  things  as  they  could  not  compre- 
hend before,  and  spoke  such  things  as  they  could 
not  utter  in  the  former  state. 

889.  Their  wisdom,  in  respect  to  human  wis- 
dom, is  as  a  myriad  to  one,  comparatively  as  the 
moving  forces  of  the  whole  body,  which  are  innu- 
merable, are  to  the  action  from  them,  which  before 
human  sense  appears  as  one  ;  or  as  a  thousand 
things  of  an  object  viewed  by  a  perfect  microscope, 
to  one  obscure  thing  before  the  naked  eye.  I  will 
also  illustrate  the  subject  by  an  example.  An  an- 
gel from  his  wisdom  described  regeneration,  and 
produced  arcana  concerning  it  in  their  order  even 
to  hundreds,  and  filled  each  of  them  with  ideas  in 
which  there  were  interior  arcana,  and  this  from 
beginning  to  end  ;  for  he  explained  how  the  spir- 
itual man  is  conceived  anew,  is  carried  as  it  were 
in  the  womb,  is  born,  grows  up,  and  is  successively 
perfected.  lie  said  that  he  could  increase  the 
number  of  arcana  even  to  some  thousands  ;  and 
that  those  which  were  told,  were  only  concerning 
the  regeneration  of  the  external  man,  and  that 
there  were  innumerable  more  concerning  the  re- 
generation of  the  internal.  From  these  and  other 
similar  things  which  have  been  heard  from  the  an- 
gels, it  has  boon  manifested  to  me  how  great  is 
their  wisdom,  and  how  great  the  ignorance  of  man 
respectively,  who  scarcely  knows  what  regenera- 
tion is,  and  does  not  know  any  step  of  the  pro- 
gression when  he  is  being  regenerated. 

8i)0.  Because  the  angels  of  that  heaven  are 
such,  therefore  they  never  reason  about  divine 
truths,  still  less  do  they  dispute  concerning  any 
truth,  whether  it  be  so  or  not  so;  nor  do  they  know 
what  it  is  to  believe  or  to  have  faith,  for  they  say, 
26 


what  is  faith  ?  for  I  perceive  and  see  that  it  is  so. 
They  illustrate  this  by  comparatives,  namely,  that 
it  would  be  as  when  any  one  with  a  companion 
sees  a  house  and  various  things  in  it  and  around 
it,  and  should  say  to  his  companit)n,  that  he  ought 
to  believe  that  they  are,  and  tliat  tiiey  are  such  as 
he  sees  ;  or  as  if  one  should  see  a  garden  and  the 
trees  and  fruits  there,  and  should  say  to  his  com- 
panion, that  he  ought  to  have  faith,  that  it  is  a. 
garden,  and  that  they  are  trees  and  fruits,  when 
yet  he  sees  them  clearly  with  his  eyes.  Hence  it 
is,  that  those  angcds  never  name  faith,  nor  have 
any  idea  of  it,  wherefore  neither  do  they  reason 
about  divine  truths,  still  less  do  they  dispute  con- 
cerning any  truth  whether  it  be  so  or  not  so.  But 
tiie  angels  of  the  first  or  ultimate  heaven  have  not 
divine  truths  thus  inscribed  on  their  interiors,  be- 
cause to  them  only  the  first  degree  of  life  is  open ; 
they  reason  therefore  concerning  truths,  and  they 
who  reason  scarcely  sec  any  thing  beyond  the  ob- 
ject of  the  thing  about  which  they  reason,  or  go 
beyond  the  subject,  except  only  to  confirm  it  by 
certain  things  ;  and  when  they  have  confirmed  it, 
they  say  that  it  should  be  a  matter  of  faith,  and 
that  it  is  to  be  believed.  Upon  these  things  I 
have  spoken  Avith  angels,  who  said  that  the  dis- 
tinction between  the  wisdom  of  angels  of  the  third 
heaven,  and  the  wisdom  of  angels  of  the  first 
heaven,  is  like  that  between  what  is  lucid  and 
what  is  obscure.  They  also  compared  the  wisdom 
of  the  angels  of  the  third  heaven  with  a  magnifi- 
cent palace  full  of  all  things  for  use,  around  which 
are  paradises  on  all  sides,  and  around  those  para- 
dises magnificent  things  of  other  kinds  ;  and  those 
angels,  because  they  are  in  the  truths  of  wisdom, 
can  enter  into  the  palace,  and  see  all  things,  and 
also  walk  about  in  the  paradises  in  every  direction, 
and  be  delighted  with  every  thing.  But  it  is  oth- 
erwise with  those  who  reason  concerning  tniths, 
and  especially  with  those  who  dispute  about  them ; 
these,  because  they  do  not  see  truths  from  the 
light  of  truth,  but  take  them  either  from  others, 
or  from  the  sense  of  the  letter  of  the  Word,  which 
they  do  not  interiorly  understand,  say  that  they  are 
to  be  believed,  or  that  faith  is  to  be  had  in  them, 
into  which  truths  they  do  not  afterwards  wish  that 
interior  sight  should  enter.  Concerning  these 
they  said,  that  they  cannot  come  to  the  first  thresh- 
old of  the  palace  of  wisdom,  still  less  enter  into 
it,  and  walk  about  in  its  paradises,  since  they  stop 
at  the  first  step.  It  is  otherwise  with  those  who 
are  in  the  truths  themselves ;  these  nothing  hinders 
from  being  borne  on,  and  making  progress  without 
limit,  for  the  truths  seen  lead  them  whithersoever 
they  go.  and  into  wide  fields,  since  every  truth  is 
of  infinite  extension,  and  is  in  conjunction  with 
many  others.  They  said  further,  that  the  wisdom 
of  angels  of  the  mmost  heaven  consists  principally 
in  this,  that  they  see  divine  and  heavenly  things  in 
each  single  object,  and  wonderful  things  in  a  series 
of  several  objects  ;  for  all  the  things  which  appeal 
before  their  eyes,  correspond;  as  when  they  see 
palaces  and  gardens,  their  view  does  not  stop  at 
such  things  as  are  before  their  eyes,  but  they  see 
the  interior  things  from  which  they  are,  thus  to 
which  they  correspond  ;  and  this  with  all  variety 
according  to  the  appearance  of  the  objects,  thus 
beholding  innumerable  things  at  the  same  time  in 
order  and  connection,  which  then  so  deliglit  their 
minds,  that  they  seem  to  be  carried  out  of  them- 
selves. —  H.  H.  2()8-270. 

891.  An  additional  reason,  which  also  in  heaven 
is  the  primary  one,  why  the  angels  can  receive  so 
great  wisdou'i,  is   because  they  are  without  self- 


202 


COMPf^NDlUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


« 


love ;  for  as  far  as  any  one  is  without  that  love,  so 
far  he  can  grow  wise  in  divine  things :  it  is  that 
love  which  closes  the  interiors  to  the  Lord  and  to 
heaven,  and  opens  the  exteriors  and  turns  them  to 
self;  wherefore  all  those  with  whom  that  love 
rules,  are  in  thick  darkness  as  to  the  things  which 
are  of  heaven,  howsoever  they  are  in  light  as  to  the 
things  which  are  of  the  world.  But  the  angels,  on 
the  other  hand,  because  they  are  without  tliat  love, 
are  in  the  light  of  wisdom ;  for  the  heavenly  loves 
in  which  tliey  are,  which  are  love  to  the  Lord  and 
love  towards  the  neighbor,  open  the  interiors,  be- 
cause those  loves  are  from  the  Lord,  and  the  Lord 
Himself  is  in  them.  —  H.  H.  272. 

892.  The  angels,  because  in  love  to  the  Lord 
and  in  mutual  love,  are  also  in  all  truth,  and  thus  in 
all  wisdom  and  intelligence,  not  only  respecting 
things  celestial  and  spiritual,  but  also  respecting 
things  rational  and  natural ;  for  from  love,  because 
from  the  Lord,  they  are  in  the  very  principles  or 
fountains  of  things,  that  is,  in  ends  and  causes ; 
and  to  see  from  principles,  or  from  ends  and  causes, 
is  to  see  from  heaven  all  things  which  are  beneath, 
even  the  tilings  which  are  on  earth ;  this  case  is 
comparatively  like  that  of  a  person  on  a  high 
mountain,  and  in  a  watchtower  there,  who  can  see 
around  to  the  compass  of  several  miles,  the  things 
which  are  below,  whilst  they  who  are  below,  es- 
pecially who  are  in  a  valley,  or  in  a  forest,  can 
scarce  see  to  the  distance  of  as  many  paces.  Thus 
also  it  is  with  those  who  are  in  the  good  of  doc- 
trine, in  respect  to  those  who  are  in  the  truth  of 
doctrine  separate  from  good,  although  the  latter 
think  that  they  see  farther  than  the  former  ;  but 
still  they  see  nothing  of  good,  nor  any  thing  of 
truth  except  very  slightly  and  superficially,  and 
this  defiled  with  false  principles.  — ^4.  C.  2572. 

893.  The  angels  see  the  arcana  of  the  Word  in 
the  light  which  is  from  the  Lord,  in  which  light  in- 
numerable things  are  presented  to  the  view,  which 
do  not  fall  into  expressions  of  speech,  and  not 
even  into  the  ideas  of  thought  ivith  men  so  long 
as  they  live  in  the  body  ;  the  reason  is,  because 
with  men  the  light  of  heaven  flows  in  into  the 
light  of  the  world,  and  thus  into  such  things  as 
either  extinguish,  or  reject,  or  darken,  and  so  make 
dim  the  light  of  heaven  ;  the  cares  of  the  world 
and  of  the  body  are  such  things,  especially  those 
which  flow  from  the  loves  of  self  and  of  the  world  ; 
hence  it  is  that  the  things  wjiich  are  of  angelic 
wisdom  are  for  the  most  part  unutterable,  and  also 
incomprehensible.  Nevertheless  man  comes  into 
such  wisdom  after  the  rejection  of  the  body,  that 
is,  after  death,  but  only  that  man  who  had  received 
the  life  of  faith  and  charity  from  the  Lord  in  the 
world  ;  for  the  faculty  of  receiving  angelic  wisdom 
is  in  the  good  of  faith  and  charity.  That  the 
tilings  are  ineffable,  which  tlie  angels  see  and 
tliink  in  the  light  of  heaven,  has  been  also  given  me 
to  know  from  much  experience  ;  for  when  I  have 
been  elevated  into  that  light,  I  have  seemed  to 
myself  to  understand  all  those  things  which  the 
angels  there  spake,  but  when  I  have  been  let  down 
from  thence  into  the  light  of  the  external  or  nat- 
ural man,  and  in  this  light  wished  to  recollect  the 
things  which  I  had  there  heard,  I  could  not  express 
them  by  terms,  and  not  even  comprehend  them  by 
ideas  of  thought,  except  in  a  few  instances,  and 
these  few  also  in  obscurity  :  from  which  it  is  evi- 
dent, that  the  things  which  are  seen  and  heard  in 
heaven,  are  such  as  the  eye  hath  not  seen  nor  the 
ear  heard.— .4.  C,  9094. 

894.  Angels  of  the  inmost  heaven  do  not  lay  up 
divine   tri/'Jis  in   the  memory,   thus   they  do   not 


make  any  science  of  them,  but  as  soon  as  they 
hear  them,  they  perceive  them,  and  commit  them 
to  life :  hence  it  is  that  divine  truths  remain  with 
them  as  if  inscribed  on  them  ;  for  what  is  com- 
mitted to  life,  thus  abides  internally.  But  the 
case  is  otherwise  with  the  angels  of  the  ultimate 
heaven :  they  first  lay  up  divine  truths  in  the 
memory,  and  reduce  them  to  a  science,  and  thence 
take  them  out  and  perfect  their  understanding  by 
them,  and  without  interior  perception  whether  they 
be  truths,  they  will  them,  and  commit  them  to  life ; 
hence  they  are  respectively  in  obscurity.  It  is 
worthy  of  remark,  that  angels  of  the  third  heaven 
are  perfected  in  wisdom  by  hearing,  but  not  by  the 
sight  Those  things  which  they  hear  from  preach- 
ing, do  not  enter  into  their  memory,  but  imme- 
diately into  their  perception  and  will,  and  become 
of  their  life  ;  but  the  things  which  those  angels  sec 
with  their  eyes,  enter  into  their  memory,  and  they 
reason  and  talk  about  them  :  hence  it  is  evident 
that  that  the  way  of  hearing  is  to  them  the  way  of 
wisdom.  This  likewise  is  from  correspondence, 
for  the  ear  corresponds  to  obedience,  and  obedience 
is  of  the  life;  but  the  eye  corresponds  to  intelli- 
gence, and  intelligence  is  of  doctrine.  —  H.  H.  27L 

Knowledge  of  the  Angels. 

895.  In  regard  to  the  knowledge  of  the  angela 
of  the  interior  heaven,  a  single  example  may  suf- 
fice, taken  from  their  knowledge  of  the  structures 
and  forms  of  the  [human]  body,  for  while  any  one, 
no  matter  what,  of  the  viscera  of  the  body  is  under 
consideration,  they  are  enabled  to  know  not  only 
its  whole  structure  and  operation,  but  also  all  the 
experience  which  anatomy  is  able  to  detect  in  the 
smallest  particulars,  as  wjiether  it  be  true  or  gen- 
uine. Not  only  so,  but  they  know  in  an  instant 
whether  what  is  stated  respecting  each  of  the 
viscera  be  correct,  besides  many  interior  things 
which  no  one  of  the  human  race  can  know,  as  I 
have  sometimes  found  by  experience.  They  are 
acquainted,  too,  with  the  correspondence  which 
these  things  bear  to  things  spiritual.  Indeed,  tlieir 
knowledge  is  such  that  if  men  were  aware  of  it 
they  would  be  astounded,  although  matters  of  this 
kind  had  never  been  their  study  in  the  life  of  the 
body.  It  flows,  as  it  were,  spontaneously  from  the 
fact  that  by  reason  of  an  intelligence  bestowed  by 
the  Lord,  they  know  how  every  thing  is  with  the 
Grand  Man  in  general,  and  in  particular,  and  the 
knowledge  seems  to  be  innate  in  them.  But  iuvh 
knowledge  they  could  never  possess  were  it  :i(/. 
that  the  whole  heaven  represents  the  whole  man, 
with  all  his  several  parts,  and  unless  the  Lord  were 
the  life  of  that  man,  and  thus  life  itself,  and  unless 
also  the  universal  heaven  were  organic.  They  are 
thus  in  first  principles,  and  from  first  principles,  or 
things  interior,  and  more  interior,  could  compre- 
hend the  things  which  are  witliout  or  below.  —  5. 
D.  1025. 

Increase  of  Truth  in  Heaven. 

896.  With  man  who  is  principled  in  good,  that 
is,  in  love  and  charity,  seed  from  the  Lord  is  so 
fructified  and  multiplied,  that  it  cannot  be  num- 
bered for  multitude  ;  not  so  much  during  his  life  in 
the  body,  but  incredibly  in  the  other  life.  For  so 
long  as  man  lives  in  the  body,  the  seed  is  in  cor- 
poreal ground,  and  amongst  underwood  and  tliick- 
ets,  which  are  scientifics  and  gross  pleasures,  and 
also  cares  and  anxieties  ;  but  when  tliese  things 
are  put  off,  as  is  tiie  case  when  he  passes  into  the 
other  life,  the  seed  is  freed  from  them,  and  shoots 
forth ;  as  the  seed  of  a  tree,  when  it  springs  out 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


203 


of  llie  ground,  shoots  forth  into  a  shrub,  and  then 
into  a  large  tree,  and  is  afterwards  multiplied  into 
a  garden  of  trees.  F'or  all  science,  intelligence, 
and  wisdom,  with  their  delights  and  felicities  are 
thus  fructified  and  niultipli(Ml,  and  in  this  manner 
grow  to  eternity  ;  and  this  from  the  smallest  seed  ; 
as  the  Lord  teaches  concerning  the  grain  of 
mustard  seed,  (Matt.  xiii.  :51  ;)  and  as  may  evi- 
dently appear  from  tiie  science,  intelligence,  and 
wisdom  of  the  angels,  which,  whilst  they  were  men, 
were  to  them  inexpressible,  —  A.  C  1U41. 

Governments  in  Heaven. 

897.  Governments  in  the  heavens  are  various  ; 
of  one  sort  in  the  societies  whicii  constitute  the 
Lord's  celestial  kingdom,  and  of  anotlier  sort  in 
the  societies  which  constitute  the  Lord's  spiritual 
kingdom ;  they  differ  also  according  to  the  minis- 
tries which  pertain  to  every  society.  But  in  the 
heavens  there  is  no  other  government  than  the  gov- 
ernment of  mutual  love,  and  the  government  of 
mutual   love  is  heavenly  government. 

SMS.  Government  in  the  Lord's  celestial  king- 
dom is  called  Justice,  because  all  who  are  there  are 
in  the  good  of  love  to  the  Lord  from  the  Lord,  and 
what  is  from  that  good  is  called  just.  Government 
there  is  of  the  Lord  alone  ;  lie  leads  them  and 
teaches  them  in  the  affairs  of  life.  The  truths, 
which  are  called  truths  of  judgment,  are  written 
on  their  hearts  :  every  one  knows,  perceives,  and 
sees  them;  wherefore  matters  of  judgment  never 
come  into  dispute  there,  but  matters  of  justice, 
which  are  of  life.  The  less  wise  interrogate  the 
more  wise  on  these  points,  and  the  latter  the  Lord, 
and  receive  answers.  Their  heaven,  or  their  in- 
most joy,  is  to  live  justly  from  the  Lord. 

8U[).  Government  in  the  Lord's  spiritual  king- 
dom is  called  Judgment ;  because  they  are  in  spu"- 
itual  good,  whicii  is  the  good  of  charity  towards 
the  neighbor,  and  this  good  in  its  essence  is  truth  ; 
and  truth  is  of  judgment,  and  good  is  of  justice. 
These  are  also  led  by  the  Lord,  but  mediately  ; 
wherefore  they  have  governors,  fewer  or  more,  ac- 
cording to  the  need  of  the  society  in  which  they 
are  :  they  have  also  laws,  according  to  which  they 
live  among  themselves.  The  governors  administer 
all  things  according  to  the  laws  ;  they  understand 
them  because  they  are  wise,  and  in  doubtful  cases 
they  are  enlightened  by  the  Lord.  —  H.  H.  SIS- 
SIS. 

900.  In  the  spiritual  kingdom  of  the  Lord,  there 
are  various  forms  of  government,  differing  in  dif- 
ferent societies  ;  the  variety  is  according  to  the 
ministries  which  the  societies  perform.  Their 
ministries  are  according  to  the  ministries  of  all 
things  in  man,  to  which  they  correspond;  and  that 
these  are  various,  is  well  known  ;  for  the  heart  has 
one  ministry,  the  lungs  another,  the  liver  another, 
the  pancreas  and  spleen  another,  and  every  organ 
of  sense  also  another.  As  there  are  various  ad- 
ministrations of  these  in  the  body,  so  likewise 
there  are  various  administrations  of  societies  in 
tlie  Greatest  Man,  which  is  heaven :  for  there  are 
societies  which  correspond  to  them.  But  all  the 
forms  of  government  agree  in  this,  that  they  re- 
gard the  public  good  as  the  end,  and  in  that  the 
good  of  every  one. 

1)01.  From  these  things  it  may  be  evident  of 
what  quality  the  governors  are,  namely,  that  they 
are  those  who  are  in  love  and  in  wisdom  more  than 
others,  thus  those  who  from  love  will  good  to  all, 
and  from  wisdom  know  how  to  cause  it  to  be  done. 
Those  who  are  such  do  not  rule  and  command,  but 
minister  and  sen-e ;  for  to  do  good  to  others  from 
the  love  of  good  '«  to  serve,  and  to  cause  it  to  be 


done  is  to  minister.  Neither  do  they  make  tnem- 
selves  greater  tiian  others,  but  less,  for  tiK7  have 
the  good  of  society  and  of  their  neighbor  in  the 
prior  place,  but  their  own  in  tiie  posterior  place: 
what  is  in  the  prior  place  is  greater,  and  what  is  in 
the  posterior  loss.  But  still  they  have  honor  and 
glory  ;  they  dwell  in  tiie  midst  of  the  society,  more 
elevated  tiian  others,  and  also  in  magnificent  pal- 
aces ;  they  also  accept  this  glory  and  that  honor, 
yet  not  for  the  sake  of  themselves,  but  for  the  sake 
of  obedience,  for  all  there  know  that  they  have  that 
honor  and  that  glory  from  the  Lord,  and  that  on 
this  account  they  are  to  be  obeyed.  These  are  the 
tilings  which  are  understood  by  the  Lord's  words 
to  his  disciples :  "  Whosoever  would  bo  great 
among  you,  let  him  be  your  minister ;  and  whoso- 
ever would  bo  first  among  you,  lot  him  be  your 
servant ;  as  the  Son  of  man  came  not  to  bo  minis- 
tered unto  but  to  minister,"  Matt.  xx.  27,  28.  "  He 
that  is  the  greatest  among  you,  let  him  be  as  the 
least,  and  he  that  is  a  leader,  as  he  who  ministers," 
Luke  xxii.  2G. 

•J02.  A  similar  government  in  the  least  form  is 
also  in  every  house ;  for  in  every  house  there  is  a 
master  and  there  are  servants  :  tlie  master  loves  the 
servants,  and  the  servants  love  the  master;  whence 
from  love  they  serve  each  other  ;  the  master  teaches 
how  they  ought  to  live,  and  tells  what  is  to  be  done ; 
the  servants  obey  and  perform  their  duties.  To 
perform  use  is  the  deliglit  of  the  life  of  all ;  hence 
it  is  evident  that  the  kinsrdom  of  the  Lord  is  a 
kingdom  of  uses.  —  //,  //.'217-219. 

Divine  Worship  and  Preachings   in  Heaven. 

903.  Divine  worship  in  the  heavens  is  not  unlike 
divine  worship  on  earth  as  to  externals,  but  as  to 
internals  it  differs.  In  the  heavens,  as  on  earth, 
there  are  doctrines,  there  are  preachings,  and  there 
are  temples.  The  doctrines  agree  as  to  essentials, 
but  are  of  more  interior  wisdom  in  the  superior 
heavens  than  in  the  inferior  heavens.  The  preach- 
ings are  according  to  the  doctrines  ;  and  as  they 
have  houses  and  palaces,  so  likewise  they  hn.\e 
temples,  in  which  there  is  preaching.  That  theie 
are  such  things  also  in  the  heavens,  is  because  the 
angels  are  continually  being  perfected  in  wisdom 
and  love  ;  for  they  have  understanding  and  wiV 
equally  as  men,  and  the  understanding  is  such  thai 
it  may  be  continually  perfected,  and  in  like  man- 
ner the  will  ;  the  understanding  by  the  irutha 
which  are  of  intelligence,  and  the  will  by  the 
goods  which  are  of  love, 

904.  But  divine  worship  itself  in  the  heavens 
does  not  consist  in  frequenting  temples,  and  in 
hearing  preaching,  but  in  a  life  of  love,  charity 
and  faith,  according  to  doctrines;  preachings  in 
temples  serve  only  as  means  of  instruction  in 
matters  of  life, 

905.  That  I  might  know  what  their  meetings  in 
the  temples  are,  it  has  been  given  me  several  timea 
to  go  in  and  hear  preaching.  The  preacher  stands 
in  a  pulpit  on  the  east ;  before  his  face  sit  those 
who  are  in  the  light  of  wisdom  more  than  others, 
on  the  right  and  left  side  of  them,  those  who  are 
in  less;  they  sit  in  the  form  of  a  circle,  so  that  all 
are  in  the  view  of  the  preacher,  no  one  being  at  the 
sides  on  either  hand,  so  as  to  be  out  of  his  view. 
At  the  entrance,  which  is  at  the  east  of  the  temple, 
and  on  the  left  of  the  pulpit,  stand  those  who  are 
being  initiated.  No  one  is  allowed  to  stand  behind 
the  pulpit ;  if  any  one  be  there,  the  preacher  is 
confused  :  the  case  is  the  same  if  any  one  in  the 
congregation  dissents,  wherefore  it  behooves  him 
to  turn  away  his  face.  The  preaciiings  are  fraught 
with  such  wisdom,  that  those  in  the  world  cannot 


204 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


be  compared  with  them;  for  in  the  heavens  they  are 
in  interior  \ight  The  temples  appear  as  of  stone 
in  the  spiritual  kingdom,  and  as  of  wood  in  the 
celestial  kingdom,  because  stone  corresponds  to 
truth,  in  which  those  are  who  are  in  the  spiritual 
kingdom,  and  wood  corresponds  to  good,  in  which 
those  are  who  are  in  the  celestial  kingdom :  the 
eacred  edifices  in  this  kingdom  are  not  called  tem- 
ples, but  houses  of  God.  In  the  celestial  kingdom 
the  sacred  edifices  are  without  magnificence,  but 
in  the  spiritual  kingdom  with  greater  and  less  mag- 
nificence. —  H.  H.  221-223. 

DOG.  All  the  preachers  are  from  the  Lord's  spir- 
itual kingdom,  and  none  from  tlie  celestial  king- 
dom :  tliut  they  are  from  the  spiritual  kingdom,  is 
because  they  are  in  truths  from  good,  and  all 
preaching  is  from  trutlis  ;  that  there  is  none  from 
the  celestial  kingdom,  is  because  there  they  are  in 
the  good  of  love,  and  from  that  they  see  and  per- 
ceive truths,  but  they  do  not  speak  about  them. 
Although  the  angels  who  are  in  the  celestial  king- 
dom perceive  and  see  truths,  still  there  are  preach- 
ings there,  since  by  preaching  they  are  enlightened 
in  tlie  trutlis  which  they  know,  and  are  perfected 
by  many  which  they  did  not  know  before  :  as  soon 
as  they  liear  them,  they  also  acknowledge  tliem, 
and  thus  perceive  :  the  truths  which  they  perceive, 
they  also  love,  and  by  living  according  to  tliem, 
they  make  them  of  their  life ;  to  live  according  to 
truths,  tliey  say,  is  to  love  the  Lord. 

907.  All  preachers  are  constituted  by  the  Lord, 
and  thence  are  in  the  gift  of  preaching ;  it  is  not 
lawful  for  any  except  them  to  teach  in  the  tem- 
ples. They  are  cailed  preachers,  but  not  priests  ; 
the  reason  that  they  are  not  called  priests,  is  he- 
calls'^,  tlie  priesthood  of  heaven  is  the  celestial 
kingdom :  for  priesthood  signifies  the  good  of  love 
to  the  Lord,  in  which  those  are  who  are  in  that 
kingdom  ;  but  the  royalty  of  heaven  is  the  spiritual 
kingdom,  for  royalty  signifies  truth  from  good,  in 
which  tliose  are  who  are  in  that  kingdom. 

908.  The  doctrines  according  to  which  the 
preachings  are,  all  regard  life  as  an  end,  and  none 
faith  without  life.  The  doctrine  of  the  inmost 
heaven  is  more  full  of  wisdom  than  the  doctrine 
of  the  middle  heaven,  and  this  more  full  of  intelli- 
gence than  the  doctrine  of  the  last  heaven  ;  for  the 
doctrines  are  adapted  to  the  perception  of  the  an- 
gels in  each  heaven.  The  essential  of  all  the  doc- 
trines is,  to  acknowledge  the  Divine  Human  of 
the  Lord.  —  H.  H.  225-227. 

909.  At  dawn,  they  heard  a  proclamation.  To- 
day is  the  Sabbath. ;  and  they  arose,  and  asked  the 
angel  what  that  was  ?  He  replied.  It  is  for  the 
worship  of  God,  which  returns  at  stated  periods,  and 
is  proclaimed  by  the  priests  ;  it  is  performed  in  our 
temples,  and  lasts  about  two  hours ;  wherefore,  if 
it  please  you,  come  with  me,  and  I  will  introduce 
you ;  and  they  made  themselves  ready,  and  at- 
tended the  angel,  and  entered  the  temple ;  and, 
behold,  the  temple  was  large,  capable  of  contain- 
ing about  three  thousand  persons,  of  a  semicir- 
cular form,  set  round  with  benches  or  scats  of  a 
similar  figure,  those  behind  being  higher  than  the 
front  ones.  The  pulpit  in  front  of  them  was 
drawn  back  a  little  from  the  centre  ;  the  door  was 
behind  the  pulpit  on  the  left.  The  ten  strangers 
entered  with  their  conducting  angel,  who  pointed 
out  to  them  the  places  where  they  should  sit,  tell- 
ing them,  Every  one  who  enters  the  temple  knows 
his  own  place,  and  he  knows  this  from  within,  nor 
can  he  sit  elsewhere  ;  if  he  sit  elsewhere,  he  hears 
nothing,  and  perceives  nothing,  and  also  disturbs 
the  order,  and  when  this  is  disturbed  the  priest  is 
not  inspired.  —  C.  L.  23. 


Power  of  the  Angels. 

9^.0.  That  the  angels  have  power,  those  cannol 
co.prchend  who  know  nothing  of  the •  spiritual 
wrrld,  and  of  its  influx  into  the  natural  world: 
they  think  that  the  angels  cannot  have  power,  be- 
cause they  are  spiritual,  and  so  pure  and  unsub- 
stantial that  they  cannot  even  be  seen  by  the  eyes. 
But  those  who  look  more  interiorly  into  the  causes 
of  things,  think  differently  :  they  know  that  all  the 
power  which  man  has,  is  from  his  understanding 
and  will,  for  without  them  he  cannot  move  a  parti- 
cle of  lii^  body,  understanding  and  will  being  his 
spiritual  man.  This  actuates  the  body  and  its 
members  at  its  pleasure ;  for  what  it  thinks,  that 
the  mouth  and  tongue  speak,  and  what  it  wills,  this 
the  body  acts  ;  it  also  gives  powers  at  pleasure. 
The  will  and  understanding  of  man  are  ruled  by 
the  Lord  through  angels  and  spirits  :  and  because 
the  will  and  understanding  are  so  ruled,  all  things 
of  the  body  are  also,  since  these  are  from  thence ; 
and  if  you  will  believe  it,  man  cannot  even  stir  a 
stop  without  the  influx  of  heaven.  That  it  is  so, 
has  been  shown  to  me  by  much  experience ;  it  has 
been  given  to  the  angels  to  move  my  steps,  my 
actions,  my  tongue,  and  speech,  as  they  pleased, 
and  this  by  influx  into  my  will  and  thought ;  and  I 
found  by  experience  that  of  myself  I  could  do 
nothing.  They  said  afterwards,  that  every  man  is 
so  ruled,  and  that  he  may  know  this  from  the  doc- 
trine of  the  church  and  from  the  Word,  for  he 
prays  that  God  would  send  his  angels,  who  may 
lead  him,  direct  his  steps,  teach  him,  and  inspire 
what  he  should  think  and  what  he  should  speak, 
and  much  more,  although  when  he  thinks  by  him- 
self without  doctrine,  he  says  and  believes  other- 
wise. These  things  are  said,  that  it  may  be  known 
what  power  the  angels  have  with  man. 

911.  But  the  power  of  the  angels  in  the  spiritual 
world  is  so  great,  that  if  I  should  relate  all  the 
things  concerning  it  which  have  been  seen  by  me, 
they  would  exceed  belief:  if  any  thing  there  re- 
sists, which  is  to  be  removed  because  it  is  con- 
trary to  divine  order,  they  cast  it  down  and  over- 
turn it  merely  by  an  effort  of  the  will  and  a  look: 
thus  I  have  seen  mountains,  which  were  occupied 
by  the  evil,  cast  down  and  overthrown,  and  some- 
times shaken  from  one  end  to  the  other,  as  is  the 
case  in  earthquakes :  rocks  also  opened  in  the 
midst  even  to  the  deep,  and  the  evil  who  were  upon 
them  were  swallowed  up.  I  have  seen  also  some 
hundreds  of  thousands  of  evil  spirits  dispersed  and 
cast  into  hell  by  them  :  numbers  are  of  no  avail 
against  them,  nor  arts,  cunning,  and  confederacies, 
for  they  see  all,  and  disperse  them  in  a  moment : 
but  more  may  be  seen  on  this  subject  in  the  rela- 
tion concerning  the  Destniclion  of  Babi/lon.  Such 
power  they  have  in  the  spiritual  world.  That  the 
angels  also  have  similar  power  in  the  natural 
world,  when  it  is  granted,  is  evident  from  the 
Word ;  as  that  they  gave  whole  armies  to  destruc- 
tion ;  that  they  brought  a  pestilence,  of  which 
seventy  thousand  men  died;  of  which  angel  it  is 
thus  read  :  "  The  angel  stretched  out  his  hand 
against  Jerusalem,  to  destroy  it,  but  Jehovah  re- 
penting the  evil,  said  to  the  angel  who  destroyed 
the  people.  It  is  enough,  withhold  noAv  thy  hand. 
And  David  saw  the  angel  who  smote  the  people," 
2  Samuel  xxiv.  15-17 :  besides  other  passages. 
The  angels,  because  they  have  such  power,  are 
therefore  called  powers  ;  as  in  David:  "Bless  Je- 
hovah, ye  angels,  most  powerful  in  strength," 
Psalm  ciii.  20. 

912.  But  it  is  to  be  known,  that  the  angels 
have  no  power  at  all  from  themselves,  but  that  all 
the  power  they  have  is  from  the  Lord ;  and  that 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


205 


they  are  so  far  powers  as  they  acknowledge  this. 
Whosoever  of  them  believes  that  he  has  power 
from  himself,  becomes  instantly  so  weak,  that  he 
cannot  even  resist  one  evil  spirit ;  which  is  the  cause 
that  the  angels  attribute  nothing  at  all  of  merit 
to  themselves,  and  that  they  are  averse  to  all  praise 
and  glory  on  account  of  any  thing  done,  and  that 
they  ascribe  it  to  the  Lord. 

913.  It  is  the  divine  truth  proceeding  from  the 
Lord,  which  has  all  power  in  tiie  heavens.  As  far 
therefore  as  an  angel  is  truth  from  the  Divine,  and 
good  from  the  Divine,  so  far  he  is  a  power,  because 
so  far  tlie  Lord  is  with  him :  and  because  no  one  is 
in  good  and  truth  exactly  similar  or  the  same  with 
another,  (for  in  heaven,  as  in  the  world,  there  is 
perpetual  variety,)  therefore  one  angel  is  not  in 
siniilar  power  as  another.  Those  are  in  the  great- 
est power  who  constitute  the  arms  of  the  Greatest 
Man  or  heaven,  because  tliose  who  are  there  are 
in  truths  more  than  others,  and  into  tlieir  truths 
there  flows  good  from  the  universal  heaven :  also 
the  power  of  the  whole  man  transfers  itself  into 
the  arms,  and  by  them  the  whole  body  exercises  its 
powers :  hence  it  is,  that  by  arms  and  by  hands  in 
the  Word,  is  signified  power.  —  H.  H.  228-231. 

Writings  in  Heaven. 

914.  Because  the  angels  have  speech,  and  their 
speech  is  a  speech  of  words,  therefore  they  have 
also  writings,  and  by  writings  they  express  the 
sentiments  of  their  mind  as  well  as  by  speech. 
Several  times  papers  have  been  sent  to  me,  traced 
with  writings,  altogether  like  manuscripts,  and  also 
some  like  papers  printed  in  the  world.  I  was  also 
able  to  read  them  in  like  manner,  but  it  was  not 
allowed  to  get  from  them  more  than  a  little  of  the 
sense :  the  reason  was,  because  it  is  not  according 
to  divine  order  to  be  instructed  by  writings  from 
heaven,  but  by  the  Word,  since  by  this  alone 
there  is  communication  and  conjunction  of  heaven 
with  the  world,  thus  of  the  Lord  with  man.  That 
papers  written  in  heaven  appeared  also  to  the 
prophets,  is  manifest  in  Ezekiel :  "  When  I  looked, 
behold  a  hand  put  fortli  by  a  spirit  to  me,  and  in  it 
the  roll  of  a  book,  which  he  unfolded  in  my  sight ; 
it  was  written  on  the  front  and  on  the  back,"  ii.  9, 
10.  And  in  John :  "  I  saw  at  the  right  hund  of 
Him  who  sat  on  the  throne,  a  book  written  within 
and  on  the  back,  sealed  with  seven  seals."  Apoc. 
V.  1  —H.  H.  258. 

915.  Once  also  a  litfele  paper  was  sent  to  me 
from  heaven,  upon  which  there  were  only  some 
words  written  in  Hebrew  letters,  and  it  was  said 
that  every  letter  involved  arcana  of  wisdom,  and 
that  those  were  contained  in  the  inflections  and 
curvatures  of  the  letters,  and  thence  likewise  in 
the  sounds.  Tlience  it  was  evident  to  me  what  is 
signified  by  these  words  of  the  Lord :  "  Verily  I 
say  unto  you,  until  heaven  and  eartli  pass  away, 
one  iota  or  one  tittle  shall  not  pass  away  from  the 
law,"  Matt.  V.  18.  That  the  Word  is  divine  as  to 
every  tittle  of  it,  is  also  known  in  the  church  ;  but 
where  the  divine  is  concealed  in  every  tittle,  is  not 
as  yet  known,  wherefore  it  shall  be  told.  The 
writing  in  the  inmost  heaven  consists  of  various 
inflected  and  circumflected  forms,  and  the  inflec- 
tions and  circumflexions  are  according  to  the  form 
of  heaven  ;  by  ihom  the  angels  express  the  arcana 
of  their  wisdom,  and  also  many  things  which  they 
cannot  utter  by  words :  and  wliat  is  wonderful,  die 
angels  know  that  writing  without  tlie  aid  of  a 
teacher ;  it  is  implanted  in  them  like  the  speech 
itself;  wherefore  this  writing  is  heavenly  writing. 
That  it  is  implanted,  is  because  all  extension  of 


the  thoughts  and  affections,  and  thence  all  commu- 
nication of  the  intelligence  and  wisdom  of  the 
angels,  goes  according  to  the  form  of  heaven; 
hence  it  is  that  tiieir  writing  flows  into  tliat  form. 
I  have  been  told  that  the  most  ancient  people  on 
this  earth,  before  letters  were  invented,  also  had 
such  writing ;  and  that  it  was  tran.slated  into  the 
letters  of  the  Hebrew  language,  which  letters  in 
ancient  times  were  all  inflected,  and  not  any  of 
them,  as  at  tliis  day,  terminated  as  lines  :  hence  it 
is,  that  in  the  Word  are  divine  things  and  the 
arcana  of  heaven,  even  in  its  iotas,  points,  and 
tittles. 

91G.  This  writing,  which  is  made  by  types  of  a 
heavenly  form,  is  in  use  in  the  inmost  heaven, 
where  they  excel  all  others  in  wisdom  ;  affections 
are  expressed  by  them,  from  which  thoughts  flow 
and  follow  in  order,  according  to  the  subject  treated 
of;  hence  it  is,  that  those  writings  involve  arcana 
which  cannot  be  exhausted  by  thougiit :  these 
writings  it  has  also  been  granted  me  to  see.  But 
in  the  inferior  heavens  there  are  not  such  writings  ; 
the  writings  in  these  heavens  are  similar  to  writings 
in  the  world,  in  similar  letters,  but  still  not  intelli- 
gible to  man,  because  they  are  in  angelic  lan- 
guage ;  and  angelic  language  is  such  that  it  has 
nothing  in  common  with  human  languages  ;  for  by 
vowels  they  express  affections,  by  consonants  the 
ideas  of  thought  from  affections,  and  by  words 
from  them  the  sense  of  a  thing.  This  writing  also 
involves  in  a  few  words  more  than  a  man  can  de- 
scribe by  several  pages :  these  writings  also  have 
been  seen  by  me.  They  have  the  Word  thus 
written  in  the  inferior  heavens  and  in  the  inmost 
heaven,  by  heavenly  forms. 

917.  It  is  worthy  of  remark,  that  ^vTitings  in  the 
heavens  flow  naturally  from  tlieir  thoughts  them- 
selves, and  this  so  easily,  that  it  is  as  if  thought 
put  itself  forth ;  neither  does  the  hand  hesitate  in 
the  choice  of  any  \vord,  because  words  which  they 
speak,  as  well  as  those  which  they  write,  corre- 
spond to  the  ideas  of  tlieir  thought,  and  all  corre- 
spondence is  natural  and  spontaneous.  There  are 
also  given  in  the  lieavens  writings  without  the  aid 
of  the  hand,  from  mere  correspondence  of  the 
thoughts ;  but  these  are  not  permanent.  —  H.  H. 
260-2G2. 

918.  Those  who  do  not  know  any  tiling  con- 
cerning heaven,  and  who  do  not  wish  tu  have  any 
other  idea  concerning  it,  than  as  of  something 
purely  atmospherical,  in  which  the  angels  fly  about 
as  intellectual  minds,  without  the  sense  of  hearing 
and  seeing,  cannot  think  that  they  have  speech 
and  writing ;  for  they  place  the  existence  of  every 
thing  in  what  is  material,  when  yet  those  things 
which  are  in  heaven  as  really  exist  as  those  which 
are  in  the  world  ;  and  the  angels  who  are  there 
have  all  things  which  are  of  use  for  life,  and  which 
are  of  use  for  wisdom.  —  H.  H.  264. 

Innocence  of  the  Angels. 

919.  The  innocence  of  infancy,  or  of  infants,  i» 
not  genuine  innocence,  for  it  is  only  in  the  exter- 
nal form,  and  not  in  the  internal ;  yet  still  from 
that  may  be  learned  what  innocence  is,  for  it  shines 
forth  from  their  faces,  and  from  some  of  their  ges- 
tures, and  from  their  first  speech,  and  affects  ;  and 
this  because  they  have  no  internal  thought,  for 
they  do  not  yet  know  what  is  good  and  evil,  and 
what  is  true  and  false,  from  wliich  thought  is  de- 
rived :  hence  they  have  no  prudence  from  proprium,  ^ 
no  purpose  and  deliberation,  tlms  no  end  of  evil ; 
they  have  no  proprium  acquired  from  the  love  of 
self  and  of  the  world  ;  they  do  not  attribute  any 


206 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


thing  to  themsf  Ives,  thoy  regard  all  that  they  have 
as  received  from  their  parents ;  content  with  the 
few  and  little  things  which  are  given  thern,  they 
are  filled  by  them  with  gladness  ;  they  have  no 
solicitude  about  food  and  raiment,  and  none  about 
the  future ;  they  do  not  look  to  the  world  and 
covet  many  things  thence  ;  they  love  their  par- 
ents, their  nurse,  and  their  infant  companions, 
with  whom  they  play  in  innocence ;  they  suffer 
themselves  to  be  led,  they  hearken  and  obey. 
And  because  they  are  in  this  state,  they  receive 
all  things  in  the  life :  hence  they  have  becoming 
manners,  without  knowing  from  whence  they  are: 
hence  too  they  have  speech  and  the  rudiment  of 
memory  and  tliouglit,  for  the  receiving  and  im- 
planting of  which  their  state  of  innocence  serves 
as  a  medium.  But  this  innocence,  as  was  said 
above,  is  external,  because  only  of  the  body,  not 
of  the  mind  ;  for  their  mind  is  not  yet  formed,  be- 
cause mind  is  understanding  and  will,  and  thence 
thought  and  affection.  It  has  been  told  me  from 
heaven,  that  infants  are  particularly  under  tlie 
auspices  of  the  Lord,  and  that  their  influx  is  from 
the  inmost  heaven,  where  there  is  a  state  of  inno- 
cence ;  and  that  the  influx  passes  through  their 
interiors,  and  that  in  passing  through  it  does  not 
affect  tliem  except  by  innocence ;  and  that  hence 
innocence  is  exhibited  in  the  face,  and  in  some 
gestures,  and  becomes  apparent ;  and  that  it  is 
this  innocence  by  whicb  parents  are  inmostly  af- 
fected, and  which  makes  the  love  which  is  called 
storge. 

920.  The  innocence  of  wisdom  is  genuine  inno- 
cence, because  it  is  internal,  for  it  is  of  the  mind 
itself,  thus  of  the  will  itself,  and  thence  of  the 
understanding;  and  when  in  these  there  is  inno- 
cence, there  is  also  wisdom,  for  wisdom  is  of  them  : 
hence  it  is  said  in  heaven,  that  innocence  dwells 
in  wisdom,  and  that  an  angel  has  as  much  of  wis- 
dom as  he  has  of  innocence.  That  it  is  so,  they 
confirm  by  this,  that  those  who  are  in  a  state  of 
innocence  attribute  nothing  of  good  to  themselves, 
but  consider  themselves  only  as  receivers,  and 
ascribe  all  things  to  tlie  Lord  ;  that  they  wish  to  be 
led  by  Him,  and  not  by  themselves  ;  that  they  love 
every  thing  which  is  good,  and  are  delighted  with 
every  thing  which  is  true,  because  they  know  and 
perceive  that  to  love  good,  thus  to  will  and  do  it,  is 
to  love  the  Lord,  and  to  love  truth  is  to  love  their 
neighbor ;  that  they  live  contented  with  their  own, 
whether  it  be  little  or  much,  because  they  know 
that  they  receive  as  much  as  is  profitable  for 
them ;  little,  they  for  whom  little  is  profitable, 
and  much,  they  for  whom  much  is  profitable  ;  and 
that  they  do  not  know  what  is  profitable  for  them, 
but  the  Lord  only,  to  whom  all  things  which  He 
provides  are  eternal.  Thence  neither  are  they 
solicitous  about  the  future ;  they  call  solicitude 
about  the  future  care  for  the  morrow,  which  they 
say  is  grief  on  account  of  losing  or  not  receiving 
such  things  as  are  not  necessary  for  the  uses  of 
life.  Witli  companions  they  never  act  from  an 
evil  end,  but  from  what  is  good,  just  and  sincere  : 
acting  from  an  evil  end  they  call  cunning,  which 
they  shun  as  the  poison  of  a  serpent,  since  it  is  alto- 
gether contrary  to  innocence.  Because  they  love 
notliing  more  than  to  be  led  of  the  Lord,  and  be- 
cause they  acknowledge  all  things  as  received  from 
Him,  therefore  they  are  removed  from  their  pro- 
pria m  ;  and  as  far  as  they  are  removed  from  their 
proprium,  so  far  the  Lord  flows  in.  Hence  it  is, 
that  whatever  things  they  hear  from  Him,  whether 
it  be  through  the  medium  of  tlie  Word,  or  the 
medium  of  preaching,  they  do  not  lay  them  up  in 


the  memory,  but  immediately  obey,  that  is,  vriu 
and  do  them :  the  will  is  itself  their  memory. 
These  for  the  most  part  appear  simple  in  the  ex- 
ternal form,  but  they  are  wise  and  prudent  in  the 
interna]  ;  tliey  are  those  who  are  meant  by  the 
Lord,  "Be  ye  prudent  as  serpents,  and  simple  as 
doves,"  Matt.  x.  1(5 :  such  is  the  innocence  which 
is  called  the  innocence  of  wisdom.  Because  in- 
nocence attributes  nothing  of  good  to.  itself,  but 
ascribes  all  good  to  the  Lord,  and  because  it 
thus  loves  to  be  led  by  the  Lord,  and  thence  is  the 
reception  of  all  good  and  truth,  from  which  wis- 
dom is,  therefore  man  is  so  created,  that  when  he 
is  an  infant  he  may  be  in  innocence,  but  external, 
but  when  he  becomes  old  he  may  be  in  internal 
innocence,  that  by  the  former  he  may  come  into 
the  latter,  and  from  the  latter  into  the  former ; 
wherefore  also  a  man,  when  he  becomes  old,  de- 
creases likewise  in  body,  and  becomes  again  like 
an  infant,  but  as  a  wise  infant,  thus  an  angel,  for 
an  angel  is  a  wise  infant  in  an  eminent  sense. 
Hence  it  is,  that  in  the  Word  an  infant  signifies 
one  who  is  innocent,  and  an  old  man,  a  wise  man 
in  whom  is  innocence.  —  H.  H.  277,  278. 

921.  The  angels  of  the  third,  or  inmost  heaven, 
appear  simple  in  the  external  form,  and  before  the 
eyes  of  tlie  angels  of  the  inferior  lieavelis  they 
seem  as  infants,  thus  as  little  ones,  and  also  as 
those  who  are  not  very  wise,  although  they  are  the 
wisest  of  the  angels  of  heaven  ;  for  they  know 
that  they  have  nothing  of  wisdom  from  themselves, 
and  that  to  be  wise  is  to  acknowledge  it ;  and  also 
that  what  they  know  is  as  nothing  in  respect  to  what 
they  do  not  know ;  to  know,  to  acknowledge  and 
perceive  this,  they  say  is  the  first  step  to  wisdom. 
Those  angels  are  also  naked,  since  nakedness  cor- 
responds to  innocence. 

922.  I  have  spoken  much  with  angels  concern- 
ing innocence,  and  have  been  informed  that  inno- 
cence is  the  esse  of  all  good,  and  hence  that  good 
is  so  far  good  as  innocence  is  in  it,  consecjuently 
that  wisdom  is  so  far  wisdom  as  it  is  derived  froui 
innocence  ;  in  like  manner,  love,  charity,  and  faith  ; 
and  that  hence  it  is,  that  no  one  can  enter  ]>i.>aven 
unless  he  has  innocence:  and  that  this  is  what  is 
meant  by  the  Lord :  "  Suffer  infants  to  come  to 
Me,  and  forbid  them  not;  for  of  sucii  is  the  king- 
dom of  the  heavens.  Verily  I  say  unto  yoo, 
whosoever  shall  not  receive  the  kingdom  of  the 
heavens  as  an  infant,  he  shall  not  enter  therein," 
Mark  x.  14,  15 ;  Luke  x*iii.  U!,  17.  By  infants 
there,  as  also  elsewhere  in  the  Word,  are  meant 
innocents.  A  state  of  innocence  is  also  described 
by  the  Lord  in  Matt.  vi.  24-35,  but  by  mere  corre- 
spondences. The  reason  that  good  is  good  as  far 
as  innocence  is  in  it,  is  because  all  good  is  from 
the  Lord,  and  innocence  is  to  will  to  be  led  by  the 
Lord.  I  have  also  been  informed,  that  truth  can- 
not be  conjoined  to  good,  and  good  to  truth,  except 
by  means  of  innocence  :  hence  also  it  is,  that  a;i 
angel  is  not  an  angel  of  heaven,  unless  innocence 
be  in  him ;  for  heaven  is  not  in  any  one,  until  truth 
be  conjoined  to  good  in  him,  wjience  the  conjunc- 
tion of  truth  and  good  is  called  tlie  heavenly  mar- 
riage, and  the  heavenly  marriage  is  heaven.  I 
have  been  also  informed,  that  truly  conjugial  love 
derives  its  existence  from  innocence,  because  from 
the  conjunction  of  good  and  truth,  in  whicii  con- 
junction the  two  minds  nre,  namely,  tliose  of  the 
husband  and  the  wife,  wlii*;!!  conjunction,  when  it 
descends,  is  presented  under  the  form  of  conjugial 
love  ;  for  conjugial  partners,  like  their  minds,  mu- 
tually love  each  other ;  thence  there  is  sport  of  in- 
fancy, and  as  of  innocence,  in  conjugial  love. 


WRITINGS   OF  EMANUEL  SWEDENBORG. 


207 


923.  Because  innocence  is  the  very  esse  of  good 
with  the  angels  of  lieaven,  it  is  evident  that  the 
divine  good  proceeding  from  the  Lord  is  innocence 
itself,  for  that  good  is  what  flows  in  with  the  an- 
gels, and  affects  their  inniosts,  and  disposes  and 
adapts  for  receiving  all  the  good  of  heaven.  The 
casr  is  similar  with  infants,  wliose  interiors  are  not 
only  formed  by  a  transHux  of  innocence  from  the 
Lord,  but  are  also  continually  adapted  and  disposed 
for  receiving  the  good  of  heavenly  love,  since  the 
good  of  innocence  acts  from  the  inmost,  for  it  is, 
as  was  said,  the  esse  of  all  good.  From  those 
things  it  may  be  manifest,  tiiat  all  innocence  is 
from  the  Lord.  Hence  it  is,  that  the  Lord  in  the 
Word  is  called  a  Lamb,  for  a  lamb  signifies  inno- 
cence Because  innocence  is  the  immost  in  every 
good  of  heaven,  therefore  also  it  so  affects  the 
mind,  that  he  who  feels  it,  which  happens  when 
an  angel  of  the  inmost  heaven  approaches,  seems 
to  himself  to  be  no  longer  his  own,  and  hence  to 
be  affected  and  as  it  were  carried  away  with  such 
a  delight,  that  every  delight  of  the  world  appears 
to  be  nothing  respectively.  I  speak  this  from  the 
appercept'on  of  it.  —  H.  H.  280-282. 

1)24.  In  all  good  there  must  be  innocence,  to 
make  it  good ;  without  innocence,  good  is  as  with- 
out its  soul.  The  reason  is,  because  the  Lord  by 
iimocence  flows  in,  and  thereby  vivifies  the  good 
appertaining  to  those  who  are  regenerating. — ,1. 
C.  7d4U. 

i)25.  That  the  removal  of  evils,  and  the  im- 
plantation of  good  and  truth,  and  their  conjunction 
is  eti'ected  by  tiie  good  of  innocence  from  the 
Lord  is  because  in  all  good  there  must  be  inno- 
cence, to  make  it  good,  and  because  without  inno- 
cence good  is  not  good :  for  innocence  is  not  only 
the  plane  in  which  truths  are  inseminated,  but  is 
also  the  very  essence  of  good ;  so  far  therefore  as 
man  is  in  innocence,  so  far  good  becomes  good, 
and  truth  lives  from  good,  consequently  so  far  man 
becomes  alive,  and  so  far  the  evils  with  him  are 
removed,  and  in  proportion  as  they  are  removed,  in 
the  same  proportion  goods  and  truths  are  implanted 
and  conjomed  by  the  Lord.  —  A.  C.  10,1;J4. 

U2tl.  The  good  of  innocence  consists  in  ac- 
knowledging that  all  goods  and  truths  are  from  the 
Lord,  and  nothing  from  the  propruim  of  man  ;  thus 
it  consists  in  being  willing  to  be  led  of  the  Lord, 
and  not  of  self;  hence  it  is  evident,  that  the  more 
man  confides  and  believes  in  himself,  thus  the 
more  he  is  in  self-love,  the  less  he  is  in  the  good 
of  innocence :  hence  it  is.  that  man  cannot  be 
purified  from  evils,  unless  he  be  in  the  good  of  in- 
nocence ;  for  if  he  be  not  in  that  good,  he  is  not 
led  of  the  Lord,  but  of  self;  and  he  who  is  led  of 
self,  is  led  of  hell,  since  the  proprium  of  man  is 
nothing  but  evil,  and  all  evil  is  of  hell.  —  Jl.  C. 
10,21U. 

927.  Man  is  so  created,  that  when  he  grows  old, 
and  becomes  as  an  infant,  the  innocence  of  wis- 
dom then  conjoins  itself  with  the  innocence  of  ig- 
norance, wliicli  he  had  in  infancy,  and  thus  as  a  true 
infant  he  passes  into  the  other  life. — Jl.  C  5t)U8. 

*J2b.  In  the  world  of  spirits,  such  as  have  been 
endowed  with,  or  vivified  by,  charity,  appear  like 
boys  and  girls  with  the  most  beautiful  counte- 
nances ;  and  those  who  have  been  endowed  with, 
or  vivified  by,  innocence,  appear  like  naked  in- 
fants, variously  adorned  with  garlands  of  Howers 
encircling  their  bosoms,  and  diadems  upon  tiieir 
heads,  living  and  sporting  in  an  adamantine  aura, 
and  having  the  most  interior  perception  of  felicity. 
—  A.  a  154. 


Peace  of  Heaven. 

92f).  There  are  two  inmost  things  of  heaven, 
namely,  innocence  and  peace  ;  they  are  called  in- 
most, because  they  proceed  immediately  from  the 
Lord.  Innocence  is  that  from  which  is  all  the 
good  of  heaven,  and  peace  is  that  from  which  is  all 
the  delight  of  good.  —  //.  //.  284. 

9.'?0.  Whence  peace  is  shall  first  be  told.  Di- 
vine peace  is  in  the  Lord,  existing  from  the  union 
of  the  Divine  Itself  and  the  Divine  Human  in 
Him.  The  Divine  of  peace  in  heaven  is  from  the 
Lord,  existing  from  the  conjunction  of  Him  with 
the  angels  of  heaven,  and  in  particular  from  the 
conjunction  of  good  and  truth  with  every  angel: 
these  are  the  origins  of  peace.  Whence  it  may 
be  manifest,  that  peace  in  the  heavens  is  the  Di- 
vine inmostly  affecting  witii  blessedness  every 
good  there,  thus  that  from  it  is  all  the  joy  of  heaven; 
and  that  it  is  in  its  essence  the  divine  joy  of  the 
divine  love  of  the  Lord,  from  his  conjunction  with 
heaven  and  with  every  one  there ;  tliis  joy  per- 
ceived by  the  Lord  in  the  angels,  and  by  angels 
from  the  Lord,  is  peace.  Hence  by  derivation  the 
angels  have  all  that  is  blessed,  delightful  and 
happy,  or  that  which  is  called  heavenly  joy.  —  H. 
H.  28G. 

931.  The  peace  of  heaven,  because  it  is  the 
Divine  inmostly  affecting  with  blessedness  the 
good  itself  which  is  with  the  angels,  does  not 
come  to  their  manifest  perception,  except  by  a  de- 
light of  heart  when  they  are  in  the  good  of  their 
life,  and  by  a  pleasantness  when  they  hear  truth 
which  agrees  with  their  good,  and  by  a  cheerful- 
ness of  mind  when  they  perceive  their  conjunction ; 
yet  it  thence  flows  into  all  the  acts  and  thoughts 
of  their  life,  and  there  presents  itself  as  joy,  even 
in  an  external  form.  That  innocence  and  peace 
are  together,  like  good  and  its  delight,  may  be  seen 
with  infants,  who  because  they  are  in  innocence 
are  also  in  peace  ;  and  because  they  are  in  peace, 
therefore  all  things  with  them  are  full  of  sport.  — 
H.  H.  288. 

932.  I  have  also  spoken  with  angels  concerning 
peace,  and  said,  that  it  is  called  peace  in  the  world 
when  wars  and  hostilities  cease  between  kingdoms, 
and  when  enmities  and  discords  cease  among  men : 
and  that  it  is  believed  that  internal  peace  is  a  rest  of 
the  mind  on  the  removal  of  cares,  and  especially  a 
tranquillity  and  delight  from  success  in  business. 
But  the  angels  said,  that  rest  of  mind,  and  tran- 
quillity and  delight  from  the  removal  of  cares,  and 
from  success  in  business,  appear  as  of  peace,  but 
that  they  are  not  of  peace,  except  with  those  who 
are  in  heavenly  good  ;  since  peace  is  not  given  ex- 
cept in  that  good  :  for  peace  fiows  in  from  the 
Lord  into  their  inmost,  and  from  their  inmost  de- 
scends and  flows  down  into  their  inferiors,  and 
makes  rest  of  mind  [nieris],  tranquillity  of  mind 
\anivius\,  and  joy  thence.  —  H.  H.  290. 

933.  That  peace  denotes  being  well,  is  becausa 
it  is  the  inmost,  and  hence  the  universal  reigning 
in  all  and  single  things  in  heaven  ;  for  peace  in 
heaven  is  as  the  spring  season  on  earth,  or  as  the 
daydawn,  which  do  not  affect  by  sensible  varie- 
ties, but  by  a  universal  pleasantness  which  Hows 
into  every  thing  which  is  perceived,  and  not  only 
imbues  the  perception  itself,  but  also  the  single 
objects  with  pleasantness.  Inasmuch  as  peace  is 
such,  namely  the  inmost  of  all  felicities  and  bless- 
edness, and  thence  the  universal  reigning  in  each 
single  thing,  therefore  the  ancients  adopted  as  a 
common  formula  of  speech,  to  say,  peace  be  to 
you,  when  they  meant  may  it  be  well,  and  inquir--(J 


20S 


COMPENDIUM   OF    THE    THEOLOGICAL   AND    SPIRITUAL 


whether  they  had  peace,  when  they  meant  whether 
it  was  well  with  them. fl.  C.  5662. 

934.  Tins  trutli,  which  is  called  the  truth  of 
peace,  is  the  very  Divine  truth  in  heaven  from  the 
Lord,  and  affects  universally  all  who  are  there,  and 
makes  heaven  to  be  heaven :  for  peace  has  in  it 
confidence  in  the  Lord,  that  He  governs  all  things, 
and  provides  all  things,  and  that  He  leads  to  a 
good  end ;  when  man  is  in  the  faith  of  these 
things,  then  he  is  in  peace,  for  then  he  fears  noth- 
ing, and  no  solicitude  about  things  to  come  renders 
him  unquiet ;  man  comes  into  this  state  so  far  as 
he  comes  into  love  to  the  Lord.  All  evil,  especially 
self-confidence,  takes  away  a  state  of  peace  :  it  is 
believed  that  an  evil  person  is  in  peace,  when  he 
is  in  gladness  and  tranquillity  arising  from  general 
success  in  his  concerns,  but  this  is  not  peace,  it  is 
the  delight  and  tranquillity  of  lusts,  which  counter- 
feits a  slate  of  peace :  but  this  delight,  inasmuch 
as  it  is  opposite  to  the  delight  of  peace,  is  turned 
in  the  other  life  into  what  is  undelightful,  for  such 
undelightfulness  lies  concealed  inwardly  in  it :  in 
the  other  life  the  exteriors  are  successively  un- 
folded even  to  inmosts,  and  peace  is  the  inmost  in 
every  delight,  even  in  what  is  undelightful  with 
the  man  who  is  in  good :  so  far  therefore  as  he  puts 
off  what  is  external,  so  far  a  state  of  peace  is  re- 
vealed, and  so  far  he  is  affected  with  satisfaction, 
blessedness  and  happiness,  the  origin  whereof  is 
from  the  Lord  Himself.  Concerning  the  state  of 
peace  which  prevails  in  heaven,  it  may  be  said  to 
be  such  as  cannot  be  described  by  any  words, 
neither  can  it  come  into  the  thought  and  perception 
of  man,  so  long  as  he  is  in  the  world,  by  any  idea 
derived  from  the  world :  it  is  above  every  sense  at 
that  time :  tranquillity  of  mind  {animus,)  content, 
and  gladness  derived  from  successes,  are  respec- 
tively nothing,  for  these  affect  only  external  things, 
whereas  peace  affects  the  inmosts  of  all,  the  first 
substances,  and  the  beginnings  of  the  substances 
with  man,  and  hence  derives  and  pours  forth 
itself  into  what  is  substantiated  and  formed  from 
those  beginnings,  and  affects  them  with  pleasant- 
ness, and  the  origins  of  ideas,  consequently  the 
ends  of  the  life  of  man,  with  satisfaction  and  hap- 
piness ;  and  thus  makes  the  mind  of  man  a  heaven. 
—  Jl.  C.  8455. 

Angels  of  the  third  Heaven. 

935.  The  reason  why  the  angels  of  the  third 
heaven  appear  simple,  is,  because  they  cannot 
speak  concerning  the  holy  things  of  heaven  and 
the  church,  for  those  things  with  them  are  not  in 
the  memory,  whence  all  discourse  comes,  but  in 
the  life  and  thence  in  the  understanding,  not  as 
thought,  but  as  the  affection  of  good  in  its  form, 
which  does  not  descend  into  discourse,  and  if  it 
should  descend,  would  not  speak,  but  only  express 
a  tone ;  and  they  who  cannot  speak  concerning 
such  things  appear  to  themselves  and  others  as 
simple  :  a  further  reason  of  their  so  appearing,  is, 
because  they  are  in  humility  of  heart,  knowing 
that  it  is  wisdom  to  perceive  that  what  they  do 
know  is  scarce  any  thing  respectively  to  the  things 
which  they  do  not  know.  The  reason  why  they 
go  naked,  is,  because  nakedness,  in  the  spiritual 
sense,  is  innocence,  and  because  garments  signify 
truths  investing  good,  and  truths  wliich  invest  are 
in  the  memory,  and  thence  in  the  thought,  but  with 
them  trutiis  are  in  the  life,  thus  hidden,  and  do  not 
manifest  themselves  except  before  the  perception, 
whilst  otliers  speak  them  and  their  ministers  preach 
•-.hem  from  the  Word  :  they  are  also  perfected  from 
\he  discourses  of  tliose  who  are  in  the  understand- 


ing of  truth,  from  preachings,  and  also  from  books 
they  write  also,  but  not  by  letters,  as  the  other 
angels,  but  by  curvatures  and  inflections,  which 
contain  arcana  which  transcend  the  understanding 
of  the  angels  in  the  inferior  heavens.  They  also 
dwell  in  expanses  above  others,  and  in  gardens 
there  wherein  are  shrubberies  and  beds  of  flowers, 
whence  they  are  in  perpetual  representatives  of 
things  celestial ;  and,  what  is  wonderful,  there  is 
not  a  stone  to  be  found  there ;  the  reason  whereof 
is,  because  stone  signifies  natural  trutli,  whereas 
wood  signifies  good,  a  tree  perception,  and  a  flower 
implantation.  —  Jl.  E.  828. 

Conjunction  of  Angels  and  Spirits  with  Man. 

936.  With  every  man  there  are  good  spirits  and 
evil  spirits ;  by  good  spirits  man  has  conjunction 
with  heaven,  and  by  evil  spirits  with  hell.  Those 
spirits  are  in  the  world  of  spirits,  which  is  in  the 
midst  between  heaven  and  hell,  which  world  will 
be  specifically  treated  of  in  the  following  pages. 
Those  spirits,  when  they  come  to  a  man,  enter  into 
all  his  memory,  and  thence  into  all  his  thought; 
evil  spirits  into  those  things  of  the  memory  and 
thought  which  are  evil,  but  good  spirits  into  those 
things  of  the  memory  and  thought  which  are  good. 
The  spirits  do  not  know  at  all  that  they  are  with 
man,  but  when  they  are  with  him,  they  believe  that 
all  things  which  are  of  the  man's  memory  and 
thought  are  theirs ;  neither  do  they  see  the  man, 
because  the  things  which  are  in  our  solar  world  do 
not  fall  into  their  sight.  The  greatest  care  is 
taken  by  the  Lord  that  spirits  may  not  know  that 
they  are  with  man ;  for  if  they  knew  it,  they 
would  speak  with  him,  and  then  evil  spirits  would 
destroy  him:  for  evil  spirits,  because  they  are 
conjoined  with  hell,  desire  nothing  more  than 
to  destroy  man,  not  only  as  to  the  soul,  that  is,  as 
to  faith  and  love,  but  also  as  to  the  body.  The  case 
is  otherwise  when  they  do  not  speak  with  man : 
then  they  do  not  know  that  what  they  think,  and 
also  what  they  speak  among  themselves,  is  from 
him ;  for  among  themselves  also  they  speak  from 
man ;  but  they  believe  that  what  they  think  and 
speak  is  their  own,  and  every  one  esteems  and 
loves  his  own ;  thus  spirits  are  constrained  to  love 
and  esteem  man,  although  they  do  not  know  it. 
That  there  is  such  conjunction  of  spirits  with  man, 
has  been  made  known  to  me  from  the  continual 
experience  of  several  years,  so  that  nothing  is 
better  known. 

937.  That  spirits  who  communicate  with  hell 
are  also  adjoined  to  man,  is  because  man  is  born 
into  evils  of  every  kind,  and  thence  his  first  life  is 
only  from  them ;  wherefore,  unless  there  were  ad- 
joined to  man  spirits  such  as  he  is,  he  could  not 
live,  yea,  neither  could  he  be  withdrawn  from  his 
evils  and  be  reformed.  Wherefore  he  is  held  in 
his  own  life  by  evil  spirits,  and  is  withheld  from  it 
by  good  spirits  ;  by  both  also  he  is  in  equilibrium: 
and  because  he  is  in  equilibrium,  he  is  in  his  free- 
dom. —  H.  H.  292,  293. 

938.  Such  spirits  are  adjoined  to  man  as  he  him- 
self is  as  to  affection  or  as  to  love  ;  but  good 
spirits  are  adjoined  to  him  by  the  Lord,  whereas 
evil  spirits  are  invited  by  the  man  himself:  but  the 
spirits  with  man  are  changed  according  to  the 
changes  of  his  affections :  thence  some  spirits  are 
with  him  in  infancy,  others  in  childhood,  others  in 
youth  and  manhood,  and  others  in  old  age.  In  in- 
fancy spirits  are  present  who  are  in  innocence, 
thus  who  communicate  with  the  heaven  of  inno- 
cence, which  is  the  inmost  or  third  heaven ;  in 
childhood  are  present  .'■•^iri*?   ■'lo  are  in  the  aflfec- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


209 


tion  of  knowing,  thus  who  communicate  with  the 
ultimate  or  first  heaven  ;  in  youth  and  manhood 
are  pre.sent  spirits  who  are  in  the  affection  of  truth 
and  good,  and  thence  in  intelligence,  thus  who 
communicate  with  the  second  or  middle  heaven  ; 
but  in  old  age,  spirits  are  present  who  are  in  wisdom 
and  iimocence,  thus  wlio  communicate  with  tlie  in- 
most or  tliird  heaven.  But  this  adjunction  is  effected 
by  the  Lord  witli  those  who  can  be  reformed  and  re- 
generated. Tlie  case  is  otherwise  witli  those  who 
cannot  be  reformed  and  regenerated  :  to  these  also 
good  spirits  are  adjoined,  that  by  them  they  may  be 
withheld  from  evil  as  much  as  possible;  but  their 
immediate  conjunction  is  with  evil  spirits,  who  com- 
municate with  hell,  whence  they  have  such  spirits  as 
the  men  themselves  are.  If  they  be  lovers  of  them- 
selves, or  lovers  of  gain,  or  lovers  of  revenge,  or 
lovers  of  adultery,  similar  spirits  are  present,  and 
as  it  were  dwell  in  their  evil  affections ;  and  as  far 
as  man  cannot  be  kept  from  evil  by  good  spirits,  so 
far  these  evil  spirits  inflame  him ;  and  as  far  as 
the  affection  reigns,  so  far  they  adhere  and  do  not 
recede.  Thus  a  bad  man  is  conjoined  to  hell,  and 
a  good  man  is  conjoined  to  heaven.  —  H.  H.  21)5. 

939.  That  the  Lord's  life  may  flow  in,  and  be 
received  according  to  every  law  appertaining  to 
man,  there  are  continually  with  man  angels  and 
spirits,  angels  from  heaven  and  spirits  from  hell ; 
and  I  have  been  informed  that  there  are  two  spirits 
and  two  angels  uith  every  individual.  Tliat  there 
are  spirits  from  hell,  is  because  man  of  himself  is 
continually  in  evil,  for  he  is  in  the  delight  of  self- 
love  and  tlie  love  of  the  world ;  and  so  far  as  man 
is  in  evil,  or  in  that  delight,  so  far  the  angels  from 
heaven  cannot  be  present 

940.  Those  two  spirits  who  are  adjoined  to  man, 
cause  him  to  have  communication  with  hell,  and 
those  two  angels  cause  him  to  have  communication 
with  heaven :  man,  without  communication  with 
heaven  and  hell,  could  not  live  even  a  moment; 
if  those  communications  were  taken  away,  he 
M-ould  fall  down  dead  as  a  stock,  for  then  would  be 
taken  away  his  connection  with  the  first  Esse,  that 
is  with  the  Lord.  This  also  has  been  shown  me 
by  experience :  the  spirits  with  me  were  a  little 
removed,  and  then  according  to  the  removal  I  be- 
gan as  it  were  to  expire,  and  likewise  should  have 
expired,  unless  they  had  been  sent  back  again. 
But  I  am  aware  that  few  believe,  that  any  spirit  is 
withtiiem,  yea  that  any  spirits  exist;  and  the  prin- 
cipal cause  of  this  unbelief  is,  that  at  this  day 
there  is  no  faith  because  no  charity,  hence  neither 
is  it  believed  that  there  is  a  hell,  yea,  neither  that 
there  is  a  heaven,  nor  consequently  a  life  after 
death :  another  cause  of  this  unbelief  is,  because 
with  their  eyes  men  do  not  see  spirits,  for  they  say, 
If  I  saw,  I  would  believe ;  what  I  see,  that  is,  but 
what  I  do  not  see,  I  know  not  whether  it  is  or  not : 
when  yet  they  know,  or  may  know,  that  the  eye 
of  man  is  so  dim  and  gross,  that  it  does  not  even 
see  things  more  extant  which  are  in  ultimate  na- 
ture, as  is  evident  from  artificial  glasses,  by  which 
such  things  become  visible  ;  how  then  should  it  be 
able  to  see  the  things  which  are  within  nature, 
even  purer  nature,  where  are  spirits  and  angels : 
these  man  cannot  see,  unless  by  the  eye  of  his  in- 
ternal man,  for  this  eye  is  accommodated  to  the 
seeing  of  such  objects  ;  but  the  sight  of  this  eye 
is  not  opened  to  man,  during  his  abode  in  the 
world,  from  several  causes.  From  these  things  it 
may  be  manifest,  how  much  modern  fuitii  differs 
from  ancient  faith;  for  the  ancient  faith  was,  that 
every  man  had  his  attendant  angel. 

941.  The  case  is  this.     There  is  a  common  (or 

27 


general)  injlux,  and  there  is  a  particular  vijlux, 
from  the  Lord  through  the  spiritual  world  into  the 
subjects  of  the  natural  world  :  the  common  influx 
is  into  those  things  which  are  in  order,  tlie  partic- 
ular influx  into  those  tilings  which  are  not  in  order. 
Animals  of  every  kind  are  in  tlie  order  of  their 
nature,  therefore  into  tliem  there  is  a  common  in- 
flux :  that  they  are  in  the  order  of  their  nature,  is 
manifest  from  this,  that  they  are  born  into  all 
things  proper  to  them,  neither  have  need  of  being 
introduced  into  those  things  by  information.  But 
men  are  not  in  order,  nor  in  any  law  of  order, 
therefore  into  them  there  is  a  particular  influx, 
that  is,  there  are  with  them  angels  and  spirits, 
through  whom  the  influx  is ;  and  unless  these  were 
with  men,  they  would  rush  into  every  enormity, 
and  would  in  a  moment  plunge  themselves  into 
tht  deepest  hell;  by  those  spirits  and  angels  man 
is  under  the  Lord's  auspices  and  guidance.  The 
order  of  man,  into  which  he  was  created,  would  be 
to  love  his  neighbor  as  himself,  yea  more  than  him- 
self, for  thus  do  the  angels  ;  but  man  loves  him- 
self alone  and  the  world,  and  hates  his  neighbor, 
except  so  far  as  his  neiglibor  favors  his  views  of 
dominion  and  worldly  gain :  on  this  account,  be- 
cause man's  life  is  altogether  contrary  to  heavenly- 
order,  he  is  ruled  by  separate  spirits  and  angels 
from  the  Lord. 

942.  The  same  spirits  do  not  remain  perpetually 
with  man,  but  according  to  man's  states,  namely, 
the  states  of  his  affection,  or  of  his  love  and  ends, 
they  are  changed,  former  ones  being  removed,  and 
others  succeeding.  In  general  the  spirits  with 
man  are  such  as  the  man  himself  is ;  if  he  be 
covetous,  the  attendant  spirits  are  covetous ;  if 
haughty,  the  spirits  are  haughty  ;  if  desirous  of 
revenge,  so  are  the  spirits ;  if  deceitful,  the  spirits 
are  of  a  like  quality ;  man  invites  to  himself 
spirits  from  hell  according  to  his  life.  The  hells 
are  most  exactly  distinguished  according  to  the 
evils  of  lusts,  and  according  to  all  the  differences 
of  evil;  hence  there  are  never  wanting  similar 
spirits,  which  may  be  called  forth  and  adjoined  to 
man  who  is  in  evil.  —  ^.  C.  5848-5851. 

943.  Man  is  altogether  ignorant  that  he  is  gov- 
erned of  the  Lord  by  angels  and  spirits,  and  that 
with  every  individual  there  are  at  least  two  spirits, 
and  two  iangels.  By  spirits  man  has  communica- 
tion with  the  world  of  spirits,  and  by  angels  with 
heaven.  Without  comuuinication  by  spirits  with 
the  world  of  spirits,  and  by  angels  with  heaven, 
and  thus  through  heaven  with  the  Lord,  it  vi  ould 
be  utterly  impossible  for  man  to  live ;  for  his  life 
depends  entirely  on  such  conjunction,  so  that  s.ip- 
posing  spirits  and  angels  to  depart  from  liim,  he 
would  instantly  perish.  Whilst  man  remains  un- 
regenerate,  he  is  governed  in  a  manner  altogether 
different  from  what  takes  place  after  his  regenera- 
tion. Whilst  man  remains  unregenerate,  evil 
spirits  are  with  him,  ruling  over  him  in  such  a 
manner,  that  the  angels,  notwithstanding  they  are 
present,  can  scarcely  do  more  than  prevent  his 
plunging  himself  into  the  lowest  depths  of  mis- 
chief, and  incline  him  to  some  sort  of  goodness, 
which  they  contrive  by  making  his  natural  inclina- 
tions in  some  degree  subservient  to  good,  and  the 
fallacies  of  his  senses  to  truth.  In  tliis  state  he 
has  communication  with  the  world  of  sj)irits,  by 
means  of  the  spirits  that  are  attendant  on  him,  but 
he  has  not  the  like  communication  with  lieaven, 
inasmuch  as  the  evil  spirits  have  the  domiiiiiMi  over 
him,  and  the  angels  only  endeavor  to  avert  their 
influences.  When,  however,  he  becomes  regen- 
erate, then  the  angels  have  ^iie  dominion,  and  in- 


210 


COMPENDIUM    OF    THE    THEOLOGICAL    AND  SPIRITUAL 


epire  him  with  whatever  is  good  and  true,  infusing 
at  the  same  time  a  dread  and  fear  of  what  is  evil 
and  false.  The  angels,  indeed,  guide  man,  but 
herein  they  only  minister  to  the  Lord,  who  alone 
governs  him  by  angels  and  spirits.  —  A.  C.  50. 

944.  It  has  also  been  given  me  to  know  whence 
man  has  anxiety,  grief  of  mind  [animus),  and  the 
interior  sadness  which  is  called  melancholy.  There 
are  spirits  who  are  not  as  yet  in  conjunction  with 
hell,  because  they  are  still  in  their  first  state,  con- 
cerning which  spirits  hereafter,  when  treating  of 
the  world  of  spirits :  those  spirits  love  things  un- 
digested and  malignant,  such  as  are  those  of  filthy 
meats  in  the  stomach ;  wherefore  they  are  present 
where  such  things  are  with  man,  because  they  are 
delightful  to  them,  and  they  talk  there  with  each 
other  from  their  own  evil  affection :  the  affection 
of  their  speech  flows  in  thence  with  man,  which 
affection,  if  it  be  contrary  to  the  man's  affection, 
becomes  in  him  sadness  and  melancholy  anxiety  ; 
but  if  it  be  agreeable,  it  becomes  in  him  gladness 
and  cheerfulness.  Those  spirits  appear  near  to 
the  stomach,  same  to  the  left  of  it,  some  to  the 
right  of  it,  some  beneath,  some  above,  also  nearer 
and  more  remote,  thus  variously  according  to  the 
affections  in  which  they  are.  That  anxiety  of 
mind  is  thence,  has  been  given  me  to  kiTow  and  to 
be  assured  of  from  much  experience  :  I  have  seen 
them,  I  have  heard  them,  I  have  felt  the  anxieties 
arising  from  them,  I  have  spoken  with  them ;  they 
have  been  driven  away,  and  the  anxiety  ceased ; 
they  have  returned,  and  the  anxiety  returned :  and 
I  have  perceived  the  increase  and  decrease  of  it, 
according  to  their  approach  and  removal.  Thence 
it  was  evident  to  me,  whence  it  is  that  some  who 
do  not  know  what  conscience  is,  because  they  have 
no  conscience,  ascribe  its  pangs  to  the  stomach.  — 
H.  H.  2i)a 

945.  Every  man,  even  while  he  lives  in  the 
body,  is,  as  to  his  spirit,  in  society  with  spirits,  al- 
tliough  he  does  not  know  it ;  a  good  man  is  by 
them  in  an  angelic  society,  and  an  evil  man  in  an 
infernal  society ;  and  that  he  comes  also  into  the 
same  society  after  death:  this  has  been  frequently 
said  and  shown  to  those  who  after  death  have  come 
among  spirits.  A  man  does  not  indeed  appear  in 
that  society  as  a  spirit,  when  he  lives  in  the  world, 
because  he  then  thinks  naturally ;  but  those  who 
think  abstractedly  from  the  body,  because  then  in 
the  spirit,  sometimes  appear  in  their  own  society ; 
and  when  they  appear,  they  are  easily  distinguished 
from  the  spirits  who  are  there,  for  they  go  about 
in  a  state  of  meditation,  are  silent,  and  do  not  look 
at  others ;  they  are  as  if  they  did  not  see  them, 
and  as  soon  as  any  spirit  speaks  to  them  they  van- 
ish.—i/.  //.  438. 

946.  The  same  holds  true  with  respect  to  men, 
as  to  their  souls,  which  are  constantly  bound  to 
some  society  of  spirits  and  angels.  They  also 
have  their  respective  situations  in  the  Lord's  king- 
dom, according  to  the  genius  of  their  lives  and  ac- 
cording to  their  states.  Nor  does  their  distance 
from  each  other  on  earth  alter  the  case ;  though 
persons  may  live  here  many  thousands  of  miles 
asunder,  still  it  is  possible  that  they  may  be  to- 
gether in  one  society,  tliey  who  live  in  charity  in 
one  angelic  society,  and  they  who  live  in  hatred 
and  other  evil  affections  in  one  infernal  society. 
In  like  manner,  their  living  together  on  earth  does 
not  alter  the  case :  though  great  numbers  may  be 
together  in  one  place  here,  still  they  are  all  distin- 
guished according  to  the  particular  genius  of  their 
lives,  and  according  to  their  states,  and  each  may 
be  in  a  different  spiritual  society.     Men,  who  are 


distant  from  each  other  some  hundreds  of  thou 
sands  of  miles,  when  they  appear  before  the  in- 
ternal senses  of  each  other  are  so  near,  that  in 
some  cases  they  are  in  mutual  contact,  according 
to  their  situation :  thus  supposing  there  were  sev- 
eral on  earth,  who  had  their  internal  sight  open, 
they  might  be  together,  and  converse  together, 
even  though  one  were  in  India,  and  another  in 
Europe.  This,  also,  I  have  been  convinced  of  by 
experience.  Thus  all  men  on  earth,  both  in  gen- 
eral and  in  particular,  are  most  immediately  pres- 
ent with  the  Lord,  and  are  under  his  inspection  and 
providence.  —  A.  C.  1277. 

Why  there  are  two  Spirits  and  two  Angels 
with  every  Man. 

947.  The  reason  why  there  are  two,  is,  because 
there  are  two  kinds  of  spirits  in  hell,  and  two  kinds 
of  angels  in  heaven,  to  which  the  two  faculties  in 
man,  namely,  the  will  and  the  understanding,  cor- 
respond. The  first  kind  of  spirits  are  simply 
called  spirits,  and  act  upon  the  intellectuals ;  the 
other  kind  are  called  genii,  and  act  upon  the  vol- 
untary things.  They  are  also  most  distinct  from 
each  other ;  for  they  who  are  simply  called  spirits, 
infuse  falses,  inasmuch  as  they  reason  against  the 
truth,  and  are  in  the  delight  of  their  life,  when 
they  can  make  what  is  true  to  appear  as  false,  and 
what  is  false  to  appear  as  true ;  but  they,  who  are 
called  genii,  infuse  evils,  act  into  the  affections 
and  concupiscences  of  man,  and  scent  in  a  mo- 
ment what  man  desires  ;  if  this  be  good,  tliey  bend 
it  most  cunningly  into  evil,  and  are  in  the  delight 
of  their  life,  when  they  can  make  good  to  be  ap- 
perceived  as  evil,  and  evil  as  good.  These  latter, 
who  are  called  genii,  have  nothing  at  all  in  com- 
mon with  the  former  who  are  called  spirits :  the 
genii  have  no  concern  what  a  man  thinks,  but  only 
what  he  loves  ;  whereas  the  former,  or  the  spirits, 
have  no  concern  what  a  man  loves,  but  what  he 
thinks :  the  genii  place  their  delight  in  being  si- 
lent, but  the  spirits  in  talking ;  they  are  also  alto- 
gether separated  from  each  other;  the  genii  are 
in  the  hells  backwards  at  a  great  depth,  and  are 
there  unseen  by  the  spirits,  and  when  the  sight  is 
directed  that  way,  they  appear  as  shadows  which 
fly  about :  but  the  spirits  are  in  the  hells  on  the 
sides  and  in  front.  Hence  then  it  is,  that  there 
are  with  man  two  spirits  from  hell. 

948.  That  two  angels  are  with  every  man,  is 
because  of  angels  also  there  are  two  kinds,  one 
which  acts  into  the  voluntary  things  of  man,  the 
other  which  acts  into  his  intellectuals :  they  who 
act  into  man's  voluntary  things,  act  into  his  loves 
and  ends  of  life,  consequently  into  his  goods ;  but 
they  who  act  into  man's  intellectuals,  act  into  his 
faitii  and  persuasions,  consequently  into  his  truths. 
These  two  sorts  of  angels  are  most  distinct  from 
each  other:  they  who  act  into  man's  voluntary 
things,  are  called  celestial,  and  tliey  who  act  into 
his  intellectuals,  spiritual :  to  the  celestial  are 
opposed  genii,  and  to  the  spiritual,  spirits.  These 
things  it  has  been  given  me  to  know  from  much 
experience ;  for  I  am  continually  in  consort  and 
discourse  with  tliem  both.  —  A.  C.  5977,  5978. 

Spirits  think  and  speak  from  Man's  Memory. 

949.  I  have  sometimes  spoken  with  spirits 
concerning  the  preeminent  faculty  they  have 
above  man,  that  they  put  on,  at  the  instant  they 
come  to  a  man,  all  things  of  his  memory,  and  al- 
though they  before  knew  nothing  concerning  the 
sciences,  the  languages,  and  the  things  which  the 
man  has  learned  and  imbibed  from  infancy  to  old 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


211 


age,  still  in  a  momont  they  come  into  possession 
of  them  all :  and  thus  with  the  learned  they  are 
learned,  with  the  ingenious  ingenious,  with  the 
skilful  skilful.  From  this,  those  spirits  became 
elated,  for  they  were  not  good  spirits,  wherefore 
it  was  given  also  to  tell  them,  that  with  the  un- 
learned they  are  unlearned,  with  the  stupid  stupid, 
with  the  insane  and  infatuated  insane  and  infatu- 
ated ;  for  they  put  on  all  the  interior  things  of  the 
man,  with  whom  they  are,  thus  also  all  his  falla- 
cies, fantasies,  and  falses,  consequently  his  insani- 
ties and  infatuations.  But  evil  spirits  cannot  come 
near  to  infants,  because  they  have  not,  as  yet,  any 
thing  in  the  memory  to  put  on ;  wherefore  good 
spirits  and  angels  are  with  them. 

950.  From  much  experience  it  has  been  given 
me  to  know,  that  whatsoever  thing  spirits  think 
and  speak  from  man's  memory,  they  suppose  to  be 
their  own  and  in  themselves  ;  if  they  are  told  that 
it  is  not  so,  they  are  exceedingly  indignant ;  such 
is  the  fallacy  of  sense  which  prevails  with  them. 
In  order  to  convince  them  that  it  is  not  so,  they 
were  asked,  whence  they  knew  how  to  discourse 
with  me  in  my  mother  tongue,  when  yet  in  the 
life  of  the  body  they  had  no  acquaintance  with  it ; 
and  how  they  understood  the  rest  of  the  languages 
in  which  I  was  skilled,  when  yet  they  did  not  un- 
derstand a  single  one  of  themselves ;  and  whether 
they  believed  that  those  things  were  theirs.  I 
read  to  them  also  the  Hebrew  tongue,  which  they 
understood  as  well  as  myself,  even  infants,  and 
iiolliing  besides  ;  and  likewise  it  was  shown,  that 
all  the  scientifics  appertaining  to  me  appertained 
to  them  ;  hence  thoy  were  convinced,  that  when 
they  come  to  man,  they  come  into  possession  of  all 
man's  sciences,  and  that  they  are  in  the  false  in 
believing  them  to  be  their  own.  They  have  also 
their  own,  but  it  is  not  allowed  to  bring  them 
forth,  to  the  intent  that  tfiey  may  serve  man  by  his, 
and  for  several  other  reasons  ;  and  because  the 
greatest  confusion  would  ensue,  if  spirits  flowed 
in  from  their  own  memory.  —  »4.  C.  5857,  5858. 

951.  The  spirits  which  have  intercourse  with 
man,  enter  into  all  his  memory,  and  into  all  the 
sciences  of  memory  which  man  possesses ;  thus 
they  put  on  all  things  which  are  man's,  insomuch 
that  they  know  not  otherwise  than  that  those  things 
are  theirs ;  spirits  have  this  prerogative  above  man. 
Hence  it  is,  that  all  things  which  man  thinks,  they 
think,  and  that  all  things  which  man  wills,  they 
will ;  and  reciprocally,  all  things  which  those  spir- 
its think,  man  thinks,  and  all  things  which  those 
spirits  will,  man  wills  ;  for  they  act  as  one  by  con- 
junction ;  yet  it  is  supposed  by  both,  that  such 
things  are  in  themselves,  and  from  themselves  ;  so 
spirits  suppose,  and  so  men,  but  this  is  a  fallacy. 
—  A.  C.  5853. 

952.  The  spirits  attendant  upon  man  put  on  also 
his  persuasions,  whatsoever  they  may  be,  as  has 
been  evidenced  to  me  by  much  experience ;  thus 
they  put  on  man's  persuasions,  not  only  in  things 
moral  and  civil,  but  also  in  the  spiritual  things 
which  are  of  faith.  Hence  it  may  be  manifest, 
tliat  the  spirits  with  those  who  are  in  heresies,  in 
fallacies,  and  illusions  as  to  the  truths  of  faith,  and 
in  falsos,  are  in  the  like,  without  the  slightest  dif- 
ference :  the  reason  of  this  is,  that  man  may  be  in 
his  freedom,  and  may  not  be  disturbed  by  any  pro- 
prium  of  a  spirit  —  A.  C.  5860. 

953.  The  spirits  which  are  with  man,  do  not 
know  that  they  are  with  man ;  only  angels  from  the 
Lord  know  this,  for  they  are  adjoined  to  his  soul 
or  spirit,  but  not  to  his  body;  for  those  things 
which  from    the    thoughts    are   determined    into 


speech,  and  from  tlie  will  into  the  acts  m  the  body, 
flow  ordinately  into  act  by  common  influx,  ac- 
cording to  correspondences  with  the  grand  man ; 
wherefore  the  spirits  attendant  upon  man  have 
nothing  in  common  with  these  things ;  thus  they 
do  not  speak  by  man's  tongue,  for  this  would  be 
obsession,  neither  do  thoy  see  throngh  his  eyes 
what  is  in  the  world,  nor  hear  through  his  ears 
what  is  passing  there.  It  is  otherwise  with  me, 
for  the  Lord  has  opened  my  interiors  that  I  might 
be  able  to  see  the  things  which  are  in  the  other 
life ;  hence  spirits  have  known  that  I  was  a  man  in 
the  body,  and  the  faculty  was  given  them  of  seeing 
through  my  eyes  things  in  the  world,  and  of  hear- 
ing those  speak,  who  were  in  company  with  me, 

954.  If  evil  spirits  perceived  tliat  they  were 
with  man,  and  that  they  were  spirits  separate  from 
him,  and  if  they  could  flow  in  into  those  things 
which  are  of  his  body,  thoy  would  attompt  by  a 
thousand  modes  to  destroy  him,  for  they  hate  man 
with  a  deadly  hatred.  And  whereas  they  knew 
that  I  was  a  man  in  the  body,  therefore  they  were 
in  the  continual  effort  to  destroy  nie,  not  only  as  to 
the  body,  but  especially  as  to  the  soul ;  for  to  de- 
stroy man  and  any  spirit  is  the  very  delight  of  life 
of  all  those  who  are  in  hell  ;  but  I  have  been  con- 
tinually protected  by  the  Lord.  Hence  it  may  be 
manifest,  how  dangerous  it  is  for  man  to  be  in  a 
living  consort  with  spirits,  unless  he  be  in  the  good 
of  faith.  — ^.  C.  5862,  5863. 

How  near  evil  Spirits  are  to  Man. 

955.  Man,  who  is  in  faith,  believes  that  none 
but  angels  from  heaven  are  with  him,  and  that  dia- 
bolical spirits  are  altogether  removed  from  him ; 
but  I  can  assert,  that  with  a  man  who  is  in  the 
concupiscences  and  delights  of  tlie  love  of  self 
and  of  the  world,  and  regards  these  things  as  tlie 
ends  of  his  life,  diabolical  spirits  are  so  near  him, 
as  to  be  in  him,  and  to  rule  both  his  thoughts  and 
affections.  The  angels  from  heaven  cannot  in  any 
wise  be  within  the  sphere  of  such,  but  without ; 
on  which  account  also  the  angels  recede,  as  the 
infernal  spirits  accede  nearer :  but  yet  the  angels 
from  heaven  in  no  case  recede  entirely  from  man, 
for  then  all  would  be  over  with  him,  for  if  he 
should  be  without  communication  with  heaven  by 
angels,  he  could  not  live. 

956.  The  angels  attentively  and  continually  ob- 
serve what  the  evil  spirits  and  genii  with  man  are 
intending  and  attempting,  and  so  far  as  man  suffers 
it,  they  bend  evils  into  goods,  or  to  goods,  or 
towards  goods. i.  C.  5979,  5980. 

HoAV  interior  evil  Spirits  flow  in. 

957.  The  deceitful  spirits  who  are  above  the 
head  have  flowed  in  for  a  considerable  time,  and 
in  some  cases  with  so  much  subtlety,  that  I  knew 
not  that  it  proceeded  from  them.  For  some  time 
past  a  more  manifest  reflection  has  been  given 
me,  and  to-day  a  clearer  still,  so  tliat  I  could  ob- 
serve how  they  flow  into  the  subtle  thought  of 
man,  which  influx  is  such  that  man  could  never 
perceive  the  source  of  it.  From  close  observation 
granted  me  by  the  Lord,  I  perceived  this  so  mani- 
festly as  to  notice  each  one  of  their  common  in- 
fluxes, and  if  that  close  observation  had  not  been 
granted,  I  should  by  no  means  have  perceived 
whence  the  influx  flowed,  still  less  that  it  was 
from  those  above  the  head,  but  should  have  taken 
it  to  be  in  myself  and  from  myself,  as  otlicr  men 
think  and  even  believe.  But  that  it  is  from  spirits 
I  am  now  able  to  know  more  distinctly  than  ever 
before.     When  they  perceived  tliat  I  was  reflect- 


>12 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


iiig  upon  their  influx,  they  became  highly  indig- 
nant, and  wislind,  as  they  said,  to  withdraw,  but 
t'ley  knew  not  whither. 

958.  The  things  which  flowed  from  them  were 
contrary  to  the  Lord,  and  contrary  to  whatever  was 
of  faith.  They  were  exceedingly  complaisant  to 
every  cupidity  that  was  given,  and  when  they 
could  hold  men  in  any  evil  cupidity,  they  were 
then  in  their  life  and  delight,  as  was  also  said  to 
them.  In  such  cases  they  suppose  themselves  to 
live  as  the  man,  for  they  then  appropriate  his  life 
as  their  own,  because  in  a  similar  life,  conse- 
quently in  society  with  the  man.  But  where 
there  is  a  repugnance,  as  with  one  who  does  not 
suflfer  himself  to  be  perverted  by  them,  but  re- 
mains in  faith,  with  him  they  cannot  live,  for  he 
is  not  in  the  stream  of  their  life.  —  S.  D.  3842, 
8843. 

Communications  by  subject  Spirits. 

9.59.  To  send  forth  subjects  to  other  societies, 
and  thereby  to  procure  to  tiiemselves  communica- 
tion, is  among  familiar  things  in  the  other  life ; 
and  it  is  very  well  known  to  me  by  this,  that  they 
have  been  sent  to  me  a  thousand  times,  and  Miat 
without  them  they  were  not  able  to  know  any  thing 
respecting  me,  and  could  communicate  nothing  to 
me  respecting  themselves.  Hence  it  may  be 
known  that  the  spirits  and  genii  with  man  are 
nothing  else  but  subjects,  by  which  he  has  commu- 
nication with  hell ;  and  that  the  celestial  and  spir- 
itual angels  are  subjects,  by  which  he  has  commu- 
nication with  the  heavens. 

9(50.  The  spirits,  who  are  in  the  world  of  spir- 
its, when  they  wish  to  have  communication  with 
several  societies,  are  accustomed  to  send  forth 
subjects,  to  each  society  one  :  and  I  have  observed, 
that  evil  spirits  have  sent  several  round  about,  and 
have  arranged  them,  as  a  spider  its  webs,  they  who 
.send  them  forth  remaining  in  the  midst  of  them. 
And  what  has  surprised  me,  tliey  know  how  to  do 
this  as  from  a  sort  of  instinct ;  for  they  who  have 
known  nothing  of  such  things  in  the  life  of  the 
body,  instantly  do  this  in  tlie  other  life.  Hence 
ilso  it  may  be  manifest,  that  communications  are 
effected  by  emissary  spirits. 

96L  The  subject  is  he,  in  whom  are  concen- 
trated the  thoughts  and  discourses  of  several,  and 
thus  several  are  presented  as  one :  and  because  a 
subject  thinks  and  speaks  nothing  at  all  from  him- 
self, but  from  others,  and  the  thoughts  and  dis- 
courses of  others  are  therein  presented  to  the  life, 
therefore  they  who  flow  in  suppose,  that  the  sub- 
ject is  as  nothing,  and  scarcely  animated,  being 
merely  receptive  of  their  thought  and  discourse ; 
but  the  subject  on  the  other  hand  supposes,  that  he 
does  not  tliink  and  speak  from  others,  but  from 
himself  alone ;  thus  fallacies  delude  both.  It  has 
been  frequently  given  me  to  say  to  a  subject,  that 
he  thinks  and  speaks  nothing  from  himself,  but 
from  others;  and  also  that  those  others  suppose 
that  a  subject  is  not  able  to  think  and  speak  any 
tbang  from  himself,  thus  that  he  appears  to  them 
as  a  person  in  whom  there  is  nothing  of  life  from 
himself;  on  hearing  this,  he  who  was  the  subject 
was  filled  with  indignation;  but  that  he  might  be 
convinced  of  the  truth,  it  was  given  to  speak  with 
the  spirits  who  flowed  in,  and  they  then  confessed, 
that  a  subject  does  not  tliink  and  speak  any  thing 
from  himself,  and  thus  that  he  appears  to  them  to 
be  something  scarcely  animate.  It  happened  also 
on  a  time,  that  he,  who  said  that  a  subject  was 
nothing,  became  himself  a  subject,  and  then  the 
rest  said  of  him  that  he  was  nothing,  at  which  he 


was  greatlv  enraged ;  but  yet  he  was   instructed 
by  this  how  the  case  is.  — .^.  C.  5983-5985. 

9G2.  Moreover  evil  spirits  do  not  always  send 
forth  subjects  from  their  own,  but  observe  what 
spirits  are  with  others,  and  also  in  what  place  they 
are  who  are  simple  and  obedient,  and  these  they 
make  subjects  for  themselves ;  this  is  effected  by 
their  directing  their  thoughts  into  the  subject 
spirit,  and  infusing  into  him  their  own  affections 
and  persuasions,  whence  he  is  no  longer  his  own 
master,  but  serves  them  for  a  subject :  of  this  he 
is  sometimes  ignorant.  —  A.  C.  5989. 

Obsessions  by  adulterous  Spirits. 

963.  There  are  very  many  spirits  at  this  day, 
who  are  desirous  to  not  only  flow  in  into  man's 
thoughts  and  affections,  but  also  into  his  speech 
and  actions,  thus  even  into  his  corporeals  ;  when 
yet  the  corporeals  are  exempt  from  the  particular 
influx  of  spirits  and  angels,  and  are  ruled  by  gen- 
eral influx:  in  other  words,  when  what  is  thought 
is  determined  into  speech,  and  what  is  willed  into 
actions,  the  determination  and  transition  into  the 
body  is  according  to  order,  and  is  not  ruled  by 
any  spirits  in  particular ;  for  to  flow  in  into  man's  - 
bodily  things  is  to  obsess  him.  The  spirits  who 
will  and  intend  this,  are  those  who  in  the  life  of 
the  body  had  been  adulterers,  that  is,  who  had 
perceived  delight  in  adulteries  and  persuaded 
themselves  that  they  were  lawful ;  and  also  those 
who  had  been  cruel :  the  reason  is,  because  both 
the  former  and  the  latter  are  corporeal  and  sensual 
above  all  others,  and  have  rejected  from  them- 
selves all  thought  concerning  heaven,  by  attrib- 
uting all  things  to  nature,  and  nothing  to  the  Di- 
vine ;  thus  they  have  closed  up  interior  things  to 
themselves  and  have  opened  external  things ;  and 
because  in  the  world  they  were  solely  in  the  love 
of  these  things,  therefore  in  the  other  life  they  are 
in  the  desire  of  returning  into  them  through  man, 
by  obsessing  him.  But  it  is  provided  by  the  Lord, 
lost  such  should  come  into  the  world  of  spirits, 
that  they  are  kept  shut  up  closely  in  their  hells ; 
hence  there  are  no  external  obsessions  at  this  day. 
But  yet  there  are  internal  obsessions,  even  by  the  - 
infernal  and  diabolical  crew,  for  evil  men  think 
such  things  as  are  filthy,  and  also  cruel  towards 
others,  likewise  such  as  are  adverse  and  malignant 
against  things  Divine  ;  which  thoughts  unless  they 
were  checked  by  fear  of  the  loss  of  honor,  of 
gain,  of  reputation  on  account  of  such  things,  of 
punishment  from  the  law,  and  of  life,  would  burst 
forth  openly,  and  thus  such  men  would  rush  for- 
ward, more  than  the  obsessed,  to  the  destruction 
of  others,  and  into  blasphemies  against  those 
things  which  are  of  faith :  but  those  external  re- 
straints cause  them  not  to  seem  obsessed,  when 
yet  they  are  so  as  to  interiors,  but  not  as  to  exte- 
riors ;  this  is  manifest  from  such  in  the  other  life, 
where  external  restraints  are  taken  away  ;  there 
they  are  devils,  continually  in  the  delight,  and  de- 
sire of  ruining  others,  and  of  destroying  whatso- 
ever is  of  faith.  —  A.  C.  5990. 

Guardian  Angels. 

964.  The  angels,  by  whom  the  Lord  leads  and 
also  protects  man,  are  near  the  head ;  it  is  tlieir 
office  to  inspire  charity  and  faith,  and  to  observe 
the  man's  delights,  in  what  direction  they  turTi 
themselves,  and  to  moderate  and  bend  them  .o 
good,  so  far  as  the  man's  free  will  enables  them ; 
it  is  forbidden  them  to  act  violently,  and  thereby 
to  break  man's  lusts  and  principles,  but  the  in- 
junction is  to  act  with  gentleness.     Their  office 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


213 


also  is  to  rule  the  evil  spirits  who  are  from  hell, 
which  is  cfFected  by  methods  innumerable,  of 
which  it  is  allowed  to  mention  only  the  following: 
when  the  evil  spirits  infuse  evils  and  falses,  the 
angels  insinuate  trutlis  and  goods,  which,  if  they 
they  are  not  received,  are  yet  the  means  of  tem- 
perament: the  infernal  spirits  are  continually 
making  assault,  and  the  angels  affording  protec- 
tion;  such  is  tlie  order.  The  angels  principally 
moderate  the  affections,  for  these  constitute  the 
life  of  man,  and  also  his  freedom.  The  angels 
also  observe  whether  any  hells  be  opened,  which 
were  not  open  before,  from  which  there  is  influx 
with  man,  which  takes  place  when  man  brings 
himself  into  any  new  evil:  those  hells  the  angels 
close,  so  far  as  man  suffers  it,  and  if  any  spirits 
attempt  to  emerge  thence,  they  are  likewise  re- 
moved by  the  angels.  The  angels  also  dissipate 
foreign  and  new  influxes,  from  which  are  evil  ef- 
fects ;  especially  do  the  angels  call  forth  the  goods 
and  truths  which  are  with  man,  and  oppose  them 
to  the  fvils  and  falses  which  the  evil  spirits  excite: 
hence  man  is  in  the  midst,  nor  does  he  apperceive 
the  evil  or  the  good,  and  because  he  is  in  the 
midst,  he  is  in  the  freedom  of  turning  himself 
either  to  the  one  or  to  the  other.  By  such  things  the 
angels  from  the  Lord  lead  and  protect  man,  and 
this  every  moment,  and  every  moment  of  a  mo- 
ment ;  for  if  the  angels  should  only  intermit  a  sin- 
gle instant,  man  would  be  plunged  into  evil,  from 
which  afterwards  it  would  be  impossible  he  should 
be  extricated.  Those  things  the  angels  do  from 
the  love  which  they  derive  from  the  Lord,  for  they 
perceive  nothing  more  delightful  and  more  happy, 
than  to  remove  evils  from  rnan,  and  to  lead  him  to 
heaven :  that  they  have  joy  herein,  may  be  seen, 
Luke  XV.  7.  That  the  Lord  has  such  care  for 
man,  and  this  continually,  from  the  first  germ  of  his 
life  to  the  last,  and  afterwards  to  eternity,  scarcely 
any  man  believes.  —  .1  C.  5992. 

9G5.  It  is  provided  by  the  Lord,  that  spirits  flow 
in  into  the  things  which  man  thinks  and  wills,  but 
angels  into  his  ends,  and  thus  through  his  ends 
into  those  things  which  follow  from  the  ends.  The 
angels  also  flow  in  by  good  spirits  into  those  things 
with  man  wliich  are  goods  of  life  and  truths  of 
faith,  whereby  they  withdraw  him  from  evils  and 
falses  as  much  as  possible  ;  this  influx  is  tacit,  im- 
perceptible to  man,  but  still  in  secret  operation  and 
efficient.  They  principally  avert  evil  ends,  and 
insinuate  good  ones ;  but  so  far  as  they  are  not 
able  to  effect  this  they  remove  themselves,  and 
flow  in  more  remotely  and  more  absently,  and  then 
evil  spirits  approach  nearer;  for  the  angels  cannot 
be  present  in  evil  ends,  that  is,  in  the  loves  of  self 
and  of  the  world,  but  still  they  are  remotely  pres- 
ent. The  Lord  through  the  angels  could  lead 
man  into  good  ends  by  omnipotent  might ;  but  this 
would  be  to  take  life  away  from  him,  for  his  life 
is  a  life  of  loves  altogether  contrary  to  such  ends. 
Wherefore  the  divine  law  is  inviolable,  that  man 
shall  be  in  freedom,  and  that  good  and  truth,  or 
charity  and  ftiith,  shall  be  implanted  in  his  free 
state,  and  in  no  case  in  a  forced  state  ;  for  what  is 
received  in  a  forced  state,  does  not  remain,  but  is 
dissipated.  For  to  force  man,  is  not  to  insinuate 
into  his  will  {velle),  inasmuch  as  it  is  the  will  of 
another,  from  uhich  he  then  would  act,  and  there- 
fore when  he  returns  to  his  own  will,  that  is,  to  his 
freedom,  what  had  been  insinuated  is  extirpated. 
On  this  account  the  Lord  rules  man  by  his  freedom, 
and  as  far  as  possible  withholds  him  from  the  free- 
dom of  thinking  and  willing  evil  ;  for  man,  unless 
he  was  withheld  by  the  Lord,  would  continually 
precipitate  himself  into  the  deepest  hell.     It  was 


said,  that  the  Lord  through  the  angels  could  lead 
man  into  good  enils  by  omnipotent  might,  for  evil 
spirits  may  in  an  instant  be  driven  away,  even  if 
myriads  of  them  should  encompass  man,  and  this 
by  one  angel ;  but  then  man  would  come  into  such 
torture,  and  into  such  a  hell,  as  he  could  by  no 
means  sustain,  since  he  would  be  miserably  de- 
prived of  his  life.  For  the  life  of  man  is  from 
lusts  and  fantasies  contrary  to  good  and  truth,  and 
unless  this  life  were  supported  by  evil  spirits,  and 
were  thus  amended,  or  at  least  guided,  ho  would 
not  survive  *i  single  moment ;  for  nothing  else  has 
place  in  him  but  the  love  of  self  and  of  gain,  and  - 
of  reputation  for  the  sake  of  self  and  gain,  thus 
whatsoever  is  contrary  to  order ;  wherefore  unless 
he  were  to  be  reduced  into  order  moderately,  and 
by  degrees,  by  the  guidance  of  his  freedom,  he 
would  instantly  expire.  —  ^i.  C.  5854. 

Extension  of  Thonsrht  from  the  natural  World 
into  the  spiritnal  World. 

9G6.  All  tlioughts  of  man  diffuse  themselves 
into  the  spiritual  world,  in  every  direction,  not  un- 
like the  rays  of  light  diffused  from  flame.  Inas- 
much as  the  spiritual  world  consists  of  heaven  and 
hell ;  and  heaven  consists  of  iimumerable  societies, 
and  in  like  manner  hell,  hence  the  thoughts  of  man 
must  needs  diffuse  themselves  into  societies  ;  spir- 
itual thoughts,  which  relate  to  the  Lord,  to  love 
and  faith  in  Him,  and  to  the  truths  and  goods  of 
heaven  and  the  church,  into  heavenly  societies; 
but  thoughts  merely  natural,  which  relate  to  self 
and  the  world,  and  the  love  thereof,  and  not  to 
God  at  the  same  time,  into  infernal  societies. 
That  there  is  such  an  extension  and  detennination 
of  all  the  thoughts  of  man,  has  hitherto  been  un- 
known, because  it  was  unknown  what  the  quality 
of  heaven  is,  and  what  the  quality  of  hell,  thus  that 
they  consist  of  societies,  consequently,  that  there 
is  an  extension  of  the  thoughts  of  man  into  anotlier 
world  than  the  natural,  into  which  latter  world, 
also,  there  is  an  extension  of  the  sight  of  his  eyes  ; 
but  it  is  the  spiritual  world  into  which  thought  ex- 
tends itself,  and  it  is  the  natural  world  into  which 
vision  extends  itself,  since  the  thought  of  the  mind 
is  spiritual,  and  the  vision  of  the  eye  is  natural. 
That  there  is  an  extension  of  all  the  thoughts  of 
man  into  the  societies  of  the  spiritual  world,  and 
that  no  thought  can  be  given  without  such  exten- 
sion, has  been  so  testified  to  myself  from  the  ex- 
perience of  several  years,  that,  with  all  faith,  I  can 
assert  it  to  be  true.  In  a  word,  man  with  his  head 
is  in  the  spiritual  world,  as  with  his  body  he  is  in 
the  natural  world:  by  head  is  here  meant  his  mind, 
consisting  of  understanding,  thought,  will,  and 
love ;  and  by  body  is  here  meant  his  senses,  which 
are  seeing,  hearing,  smelling,  taste,  and  touch : 
and  whereas  man  as  to  his  head,  that  is,  as  to  his 
mind,  is  in  the  spiritual  world,  therefore  he  is  either 
in  heaven  or  in  hell,  and  where  the  mind  is,  there 
the  whole  man  is  with  head  and  body,  when  he 
becomes  a  spirit ;  and  man  is  altogether  of  a  quality 
agreeable  to  his  conjunction  with  the  societies  of 
the  spiritual  world,  being  an  angel  of  a  quality 
agreeable  to  his  conjunction  with  the  societies  of 
heaven,  or  a  devil  of  a  quality  agreeable  to  his 
conjunction  with  the  societies  of  hell.  From  what 
has  been  said,  it  is  evident  that  the  thoughts  of 
man  are  extensions  into  societies,  either  heavenly 
or  infernal,  and  that  unless  they  were  extensions, 
they  would  be  no  thoughts  ;  for  the  thought  of 
man  is  as  the  sight  of  his  eyes,  which,  unless  it 
had  extension  out  of   itself,  would  either  be  no 

sight,  or  be  blindness. 4.  E.  109'2,  ]09:3. 

967.  It  has  been  manifestly  shown  to  me.  that 


tl4 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


the  thought  of  man,  and  also  of  spirits,  and  like-  | 
wise  of  angels,  spreads  itself  around  into  several 
societies  in  the  spiritual  world,  but  the  thought  of 
one  in  a  different  manner  from  that  of  another. 
That  I  might  know  this  for  certain,  it  was  given 
to  discourse  with  some  societies,  to  which  my 
thought  reached,  and  it  was  thence  given  to  know 
what  flowed  in  into  the  thought,  from  what  society 
it  was,  also  wjiere  and  of  wliat  quality  the  society 
was,  so  thiit  I  could  not  be  deceived.  According 
to  the  extension  of  tlie  thoughts  and  atfections 
into  societies  is  produced  the  faculty  of  under- 
standing and  perceiving,  with  man,  spirit,  and 
angel.  He  who  is  in  the  good  of  charity  and  of 
faith,  has  extension  into  the  societies  of  heaven, 
ample  according  to  the  degree  in  which  he  is  in 
those  [principles],  and  in  which  he  is  in  genuine 
good ;  for  tliose  [principles]  are  in  agreement  with 
heaven,  wherefore  they  flow  in  thither  of  their  own 
accord,  and  to  a  great  extent.  Yet  there  are  some 
societies  into  which  the  affection  of  truth  reaches, 
and  others  into  which  the  affection  of  good.  The 
affection  of  truth  pervades  the  societies  of  the 
spiritual  angels,  but  the  affection  of  good  the  so- 
cieties of  the  celestial  angels.  But  on  the  other 
hand,  the  thought  and  affection  of  those,  who  are 
in  evil  and  the  false,  have  an  extension  into  infer- 
nal societies,  and  this  according  to  the  degree  of 
evil  and  the  false  with  them.  It  is  said  that  the 
thought  and  affection  of  man,  of  spirit,  and  of 
angel,  diffuse  themselves  around  into  societies,  and 
that  hence  is  understanding  and  perception :  but  it 
is  to  be  known,  that  it  is  so  said  according  to  ap- 
pearance, for  there  is  not  an  influx  of  thoughts  and 
affections  into  societies,  but  from  societies,  and 
this  by  the  angels  and  spirits  with  man:  for,  as 
was  shown  at  the  close  of  the  preceding  chapters, 
all  influx  is  from  the  interior;  thus  with  the  good 
it  is  from  heaven,  that  is,  through  heaven  from  the 
Lord,  and  with  the  evil  it  is  from  hell. 

9G8.  One  morning  it  was  shown  manifestly,  that 
in  every  idea  and  minute  affection  were  contained 
things  innumerable,  also  that  these  ideas  and  affec- 
tions penetrated  into  societies.  I  was  kept  for 
some  time  in  a  certain  affection  and  consequent 
thought,  and  then  it  was  shown  how  many  societies 
concurred ;  there  were  five  societies,  which  mani- 
fested themselves  by  living  discourse :  they  said 
what  tliey  thought,  and  also  that  they  apperceived 
that  those  thoughts  appertained  to  me ;  moreover 
that  they  knew  also,  to  which  I  did  not  attend,  the 
causes  of  the  things  which  were  thought,  and  also 
the  ends:  the  rest  of  the  societies,  which  were 
several,  to  which  the  thought  was  extended,  were 
not  so  manifested ;  they  were  also  more  remote. 
With  the  extension  of  thought  from  the  objects 
which  are  the  things  thought  of,  the  case  is  as  with 
the  objects  of  sight:  froui  these  diffuses  itself  a 
spliere  of  rays  to  a  considerable  distance,  which 
falls  into  the  sight  of  man,  and  this  to  a  greater 
and  lesser  distance  according  to  the  sparkling  and 
flaming  property  in  the  object ;  for  if  it  be  flaming, 
it  appears  at  a  much  greater  distance  than  what  is 
cloudy  and  dusky.  The  case  is  similar  with  the 
internal  sight,  which  is  that  of  the  tiiought,  in  re- 
gard to  its  objects :  the  objects  of  this  sight  are 
not  material,  like  the  objects  in  the  world,  but  they 
are  spiritual,  and  tlierefore  they  diffuse  themselves 
to  sucii  tilings  as  are  in  the  spiritual  world,  thus  to 
truths  and  goods  there,  consequently  to  the  socie- 
ties which  are  therein ;  and  as  what  is  flaming  in 
the  world  spreads  itself  to  the  greatest  extent,  so 
does  good  and  its  afl'ection  in  the  spiritual  world, 
for  flame  corresponds  to  the  affection  of  good. 
I^'rom  these  things  it  may  be  manifest,  that  the 


quality  of  man's  life  is  altogether  according  to  the 
societies  into  which  his  thought  and  affection  ex- 
tend themselves,  and  according  to  the  quality  and 
quantity  of  the  extension. 

9G9.  Tliat  the  spheres  of  the  thoughts  and  affec- 
tions extend  themselves  around  into  the  spheres  of 
societies  which  are  far  off  thence,  might  be  made 
manifest  to  me  also  from  this,  that  whilst  I  was 
thinking  from  affection  concerning  such  things  as 
particularly  moved  a  society  at  a  distance,  they 
then  discoursed  with  me  on  the  same  subject,  tell- 
ing what  their  sentiments  were.  This  has  re- 
peatedly been  done ;  one  society  was  to  the  right, 
at  a  very  considerable  distance,  in  the  plane  of  the 
lower  part  of  the  thorax ;  and  another  also  to  the 
right  nearer,  in  the  plane  of  the  knees.  That  dis- 
tance is  apperceived,  is  from  the  state  of  the  affec- 
tion of  truth  and  good ;  so  far  as  the  state  of  one 
society  differs  from  the  state  of  another,  so  far 
societies  appear  to  be  removed  to  a  distance. 

970.  But  it  is  to  be  known,  that  the  thoughts  and 
affections,  which  reach  into  societies,  do  not  speci- 
fically move  the  societies  to  think  and  will  so  as 
the  man,  the  spirit,  or  the  angel,  from  whom  the 
thoughts  and  affections  come  forth,  but  they  enter 
into  the  universal  sphere  of  the  affection  and  con- 
sequent thought  of  those  societies  :  hence  the  so- 
cieties knew  nothing  about  it;  for  the  spiritual 
sphere,  in  which  all  societies  are,  is  various  with 
each,  and  when  the  thoughts  and  affections  enter 
into  this  sphere,  the  societies  are  not  affected.  All 
thoughts  and  affections  enter  into  the  spheres  of 
the  societies,  with  which  they  agree.  Hence  it  is, 
that  extensions  are  given  in  every  direction  in  free- 
dom, as  the  extensions  of  rays  from  objects  in  the 
world,  which  freely  pervade  all  around,  to  the  sight 
of  every  one  who  stands  in  the  circuit,  with  a 
variety  according  to  the  clearness  and  dulness  of 
the  sight,  and  also  according  to  the  serenity  or  ob- 
scurity of  the  atmosphere ;  in  the  spiritual  world 
the  affection  of  knowing  troth  and  good  corre- 
sponds to  the  serenity  of  the  atmosphere.  —  ,'i.  C. 
6G00-6603. 

HoAV  Spirits  see  into  this  World. 

971.  Spirits  are  not  able,  (and  angels  still  less) 
by  their  sight,  that  is,  by  the  sight  of  the  spirit,  to 
see  any  objects  in  the  world ;  for  the  light  of  the 
world,  or  that  of  the  sun,  is  to  them  as  thick  dark- 
ness. So  man,  by  his  sight,  that  is,  by  the  sight 
of  the  body,  is  not  able  to  see  any  objects  of  tli€ 
other  life  ;  for  the  light  of  heaven,  or  the  heavenly 
light  of  the  Lord,  is  to  him  as  thick  darkness. 
Still,  however,  spirits  and  angels,  when  it  pleases 
the  Lord,  can  see  the  objects  of  the  world  throu>;]i 
the  eyes  of  men ;  but  this  is  only  granted  by  thi 
Lord,  when  he  gives  to  man  to  discourse  witli 
spirits  and  angels,  and  to  be  in  company  wi'Ji 
them.  It  has  thus  been  granted  them  to  sec 
through  my  eyes  the  objects  of  tliis  world,  and  to 
see  them  as  distinctly  as  myself,  and  also  to  heir 
wliat  was  said  by  men  discoursing  with  me.  it 
has  several  times  happened,  that  some  have  seen 
tin-ough  me,  to  their  great  amazement,  the  friends 
whom  they  knew  when  in  the  life  of  the  body, 
as  present  as  formerly.  Some  have  seen  their 
husbands  and  children,  and  have  desired  that  I 
would  tell  them  that  they  were  present,  and  saw 
them,  and  tliat  I  would  tell  them  what  their  state 
was  in  the  other  life.  This,  however,  I  was  for- 
bidden to  do,  and  for  this,  among  other  reasons : 
because  they  would  have  said  that  I  Avas  out  of  my 
senses,  or  would  have  thougiit  that  what  I  told 
them  was  tlie  invention  of  a  delirious  imagination  : 
for  I  was  well  aware,  that  although  witii  their  lips 


W1UTING8    or    EMANUEL    SWEDENBUUG. 


215 


tliej  allowed  the  existence  of  spirits,  and  tlie  res- 
urrection of  the  dead,  yet  in  tiieir  hearts  they  did 
not  believe  any  such  tiling.  When  my  interior 
sifrht  was  tirst  opened,  and  spirits  and  angels  saw, 
tiiniiiirh  my  eyes,  the  world  and  tiie  objects  con- 
tained in  it,  they  were  so  astonisiied,  tliat  they 
c:ine(l  it  a  miracle  of  miracles,  and  were  aifected 
with  a  new  joy,  that  a  communication  was  tliiis 
opened  between  earth  and  heaven :  this  deliglit, 
h(>«'L'ver,  only  lasted  for  a  i'l^w  montiis :  the  tiling 
i.th'rwurds  grew  faiiMliar  to  them;  and  it  now  oc- 
tasions  them  no  surprise.  I  have  been  informed, 
lint,  with  other  men,  spirits  and  angels  do  not  see 
tiie  least  of  any  thing  in  this  world,  but  only  per- 
ceive tiie  thoughts  and  atfections  of  those  witli 
N\lioin  tliey  are  assoQiated.  Hence  it  may  appear, 
that  man  was  so  created,  that,  during  iiis  life  on 
eartli  amongst  men,  he  might  at  tiic  same  time  also 
live  in  heaven  amongst  angels,  and  during  his  life 
in  heaven  amongst  angels,  he  might  at  tlie  same 
time  also  live  on  earth  amongst  men,  so  that  heaven 
and  earth  might  be  together,  and  might  form  a  one, 
men  knowing  what  is  in  heaven,  and  angels  what 
is  in  the  uorld  ;  and  that  wlien  men  departed  this 
life,  tliey  might  pass  thus  from  the  Lord's  king- 
dom on  earth  into  the  Lord's  kingdom  in  the  heav- 
ens, not  as  into  another,  but  as  into  tlie  same,  hav- 
ing been  in  it  also  during  their  life  in  the  body. 
But  as  man  became  so  corporeal,  he  closed  heaven 
against  himself.  — w4.  C.  1880. 

Visions  and  Dreams. 

972.  The  way  in  wjiich  visions  take  place,  and 
what  visions  are  genuine,  is  known  to  few :  as 
then  I  have  now  for  several  years  had  almost  con- 
tinual intercourse  with  those  who  arc  in  the  other 
life,  as  may  abundantly  appear  from  the  tirst  part 
of  this  work,  and  have  tliere  seen  stupendous 
things :  so  also  I  have  had  information  concerning 
visions  and  dreams  by  lively  experience,  and  am 
at  liberty  to  relate  the  following  particulars  re- 
specting them. 

973.  The  visions  of  some  are  much  spoken  of, 
who  have  said  that  they  have  seen  many  extraordi- 
nary things :  they  did  see  them,  it  is  true,  but 
only  in  fantasy.  I  have  been  instructed  concern- 
ing those  visions,  and  it  was  likewise  shown  me 
how  they  exist.  There  are  spirits  who  induce  such 
appearances  by  fantasies,  that  they  seem  as  if  they 
were  real.  For  example :  if  any  thing  is  seen  in 
the  shade,  or  by  moonlight,  or  even  in  open  day  if 
the  object  be  in  a  dark  place,  those  spirits  keep  the 
mind  of  the  beholder  fixedly  and  unceasingly  in  the 
thought  of  some  particular  thing,  either  of  an  ani- 
mal, or  a  monster,  or  a  forest,  or  some  such  thing  ; 
and  so  long  as  the  mind  is  kept  in  this  thought,  the 
fantasy  is  increased,  and  that  to  such  a  degree, 
that  the  person  is  persuaded  and  sees,  just  as  if 
tlic  things  were  really  there  ;  when,  nevertheless, 
they  are  nothing  but  illusions.  Such  occurrences 
take  place  with  those  who  indulge  much  in  fan- 
tasies, and  are  of  weak  minds,  and  hence  are  ren- 
dered credulous.     Such  are  visionaries. 

974.  Enthusiastic  spirits  are  of  a  similar  nature : 
but  these  have  visions  about  matters  of  faith,  by 
wiiich  they  are  so  tirmly  persuaded,  and  persuade 
otiiers,  that  they  will  swear  what  is  false  to  be 
true,  and  what  is  imaginary  to  be  real. — Jl.  C. 
]9GG-19()8. 

975.  By  genuine  visions  are  meant  visions,  or 
sights,  of  those  objects  which  really  exist  in  the 
other  life,  and  which  a.vs  nothing  but  real  things, 
which  may  be  seen  by  the  eyes  of  the  spirit,  but 
not  by  the  eyes  of  the  body,  and  which  appear  to 


man  when  his  interior  sight  is  opened  by  the  Lord. 
This  interior  sight  is  that  of  his  spirit ;  into  wliich, 
also,  lie  comes,  when,  being  separated  from  the 
body,  he  passes  into  the  other  life ;  for  man  is  a 
spirit  clotlied  witii  a  body.  Sucli  were  the  visions 
of  the  prophets.  VVlien  tliis  sight  is  opened,  then 
the  things  wliicii  exist  amongst  spirits  are  seen  in 
a  clearer  light  than  tliat  of  the  midday  sun  of  this 
world,  and  not  only  are  representatives  seen,  but 
also  tiie  spirits  tliemselves,  accompanied  witli  a 
perception  as  to  whotiiey  are,  and  likewise  of  what 
quality  tiiey  are,  wlicre  tiiey  are,  wlience  tiiey 
come,  and  wiiitlier  tiicy  go,  of  what  alfection,  of 
wliat  persuasion,  yea,  of  wiiat  faitli  tliey  are :  all 
coiilirmed  by  living  discourse  altogctiicr  like  that 
of  men,  and  tiiis  witiiout  any  fallacy. 

97(5.  The  visions  wiiicli  exist  before  good  spir- 
its are  representatives  of  tliose  tilings  tliat  are  in 
lieaven  ;  for  wiiat  exists  in  heaven  in  tlie  presence 
of  the  angels,  wlien  it  descends  into  tlie  world  of 
spirits,  is  changed  into  representatives,  by  which, 
and  in  which,  may  be  clearly  seen  what  they  sig- 
nify :  such  representations  are  perpetual  with  good 
spirits,  with  a  beauty  and  agreeableness  scarcely 
expressible. 4.  C.  1970,  1971. 

Real  and  unreal  Visions. 

977.  Visions,  which,  and  from  which,  man,  or 
the  spirit  of  man,  sees,  are  of  a  twofold  kind : 
there  are  real  visions,  and  visions  that  are  not  real : 
real  visions  are  of  such  things  as  really  appear  in 
the  spiritual  world,  altogether  corresponding  to  the 
thouglits  and  affections  of  tlie  angels,  conseijuently 
they  are  real  correspondences ;  such  were  the 
visions  which  appeared  to  the  prophets  who  prophe- 
sied truths,  and  such  also  were  the  visions  which 
appeared  to  John,  and  which  are  described  throuirji- 
out  the  Revelation ;  but  visions  that  are  not  real, 
are  such  as  appear  in  tlie  external  form  like  those 
that  are  real,  but  not  in  the  internal,  being  pro- 
duced by  spirits  by  means  of  fantasies ;  such  were 
the  visions  which  appeared  to  the  prophets  who 
prophesied  vain  things  or  lies,  which  being  not 
real  were  fallacies,  and  therefore  signified  falla- 
cies :  and  since  the  horses  and  them  that  sat  on 
them  were  seen  by  John  in  such  vision,  there- 
fore by  them  are  signified  reasonings  from  falla- 
cies, and  thence  falsifications  of  the  Word.  For- 
asmuch as  real  visions  appeared  to  the  propliets,  by 
whom  the  Word  was  written,  and  visions  that  were 
not  real  to  others  who  were  also  called  prophets, 
and  the  visions  of  these  latter  were  vain,  and  are 
in  the  Word,  also  called  lies,  it  is  of  importance 
that  the  nature  and  quality  of  visions  should  be 
known.  It  is  to  be  observed,  that  all  things  which 
really  appear  in  the  spiritual  world,  are  correspond- 
ences, for  they  correspond  to  the  interiors  of  the 
minds  of  the  angels,  or  of  their  affection  and 
thought  thence  derived,  wherefore  they  also  signify 
such  things  ;  for  the  spiritual  principle  which  is  of 
the  affection,  and  thence  of  the  thought  of  the 
angels,  clothes  itself  with  forms  such  as  those 
which  appear  in  the  three  kingdoms  of  the  natural 
world,  namely,  the  animal,  the  vegetable,  and  tiic 
mineral,  and  all  these  forms  are  correspondences, 
such  as  were  seen  by  the  prophets,  and  which  sig- 
nified the  things  to  which  they  corresponded.  But 
there  are  also  appearances  in  the  spiritual  worM, 
which  are  not  correspondences,  which  are  produced 
from  spirits,  especially  the  evil,  by  means  of  fanta- 
sies, for  by  these  those  spirits  can  present  to  llio 
view,  palaces,  and  houses  full  of  decorations,  like- 
wise ornamented  garments,  and  can  also  induce 
upon  themselves  beautiful  faces,  with  other  tliinga 


216 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


of  a  like  nature  ;  but  as  soon  as  the  fantasy  ceases, 
iill  the  things  which  it  has  produced  vanish,  in  con- 
sequence of  their  being  merely  external  in  which 
there  is  nothing  internal.  —  ^.  E.  575. 

978.  As  to  what  relates  to  dreams,  it  is  well 
known  that  the  Lord  revealed  the  secrets  of  heaven 
to  the  prophets,  not  only  by  visions,  but  also  by 
dreams,  and  that  dreams  were  equally  repre- 
sentative and  significative  as  visions,  and  that 
they  were  commonly  of  one  sort ;  and  further,  that 
tilings  to  come  were  discovered  by  dreams  to  others 
as  well  as  to  the  prophets  ;  as  in  the  case  of  Joseph's 
dreams,  and  of  the  dreams  of  those  who  were  with 
him  in  prison,  and  also  of  Pharaoh,  of  Nebuchadnez- 
zar, and  others.  It  may  hence  appear,  that  dreams 
of  tliat  sort  come  by  influx  from  heaven  as  well  as 
visions,  with  this  difference,  that  dreams  come 
when  the  corporeal  part  is  asleep,  but  visions  when 
it  is  not  asleep.  In  what  manner  prophetical 
dreams,  and  such  as  are  recorded  in  the  Word, 
flow  in,  yea,  descend  from  heaven,  has  been  sjaown 
me  to  the  life  ;  concerning  which  I  am  at  liberty 
to  relate  from  experience  the  following  particulars. 

979.  There  are  three  sorts  of  dreams.  The  first 
sort  come  mediately  through  heaven  from  the  Lord  ; 
.such  were  tlie  prophetical  dreams  recorded  in  the 
Word.  The  second  sort  come  by  angelic  spirits, 
particularly  by  those  who  are  in  front  above  to  the 
right,  where  are  paradisiacal  scenes  :  it  was  thence 
that  tlie  men  of  the  Most  Ancient  Church  had  their 
dreams,  which  were  instructive.  The  third  sort 
come  by  the  spirits  who  are  near  when  man  is 
asleep,  which  also  are  significative.  But  fantastic 
dreams  have  another  origin. 

980.  In  order  that  I  might  know  perfectly  how 
dreams  come  by  influx,  I  was  laid  asleep,  and 
dreamed  that  a  ship  arrived  laden  with  delicious 
eatables  of  every  sort.  The  things  contained  in 
the  ship  were  not  seen,  but  were  in  store.  On  the 
deck  stood  two  armed  sentinels,  beside  a  third  who 
was  captain  of  the  ship.  The  ship  passed  into  a 
kind  of  roofed  dock.  Hereupon  I  awoke,  and 
thought  about  the  dream.  The  angelic  spirits  who 
were  above  in  front  to  the  right,  then  addressed 
nie,  and  said,  that  they  had  introduced  this  dream. 
And  that  I  might  know  of  a  certainty  that  this  was 
the  case,  I  was  let  into  a  state  as  it  were  between 
sleeping  and  waking,  when  in  like  manner  they  in- 
troduced various  pleasant  and  delightful  things ; 
as  an  unknown  little  animal,  which  was  dissipated 
into  a  resemblance  of  blackish  and  shining  rays, 
that  darted  into  the  left  eye  with  astonishing  quick- 
ness :  they  also  brought  men  before  me,  as  like- 
wise infants  variously  adorned  ;  besides  other  ob- 

'jects,  with  agreeableness  inexpressible ;  concern- 
ing all  which  also  I  discoursed  with  them.  This 
was  done,  not  once  only,  but  several  times,  and 
each  time  I  was  instructed  by  them  in  vocal  dis- 
course, as  to  the  signification  of  the  various  objects. 
The  angelic  spirits,  who  dwell  on  the  confines  of 
the  paradisiacal  abodes,  are  they  who  insinuate 
such  dreams ;  to  whom  is  also  allotted  the  oflice 
of  watching  over  certain  men  during  sleep,  to  pre- 
vent the  infestations  of  evil  spirits.  This  office 
they  discliarge  with  the  utmost  delight,  insomuch 
that  there  is  an  emulation  amongst  them  who  shall 
approach ;  and  they  love  to  excite  in  man  the  joys 
and  delights  which  they  observe  in  his  affection 
and  temper.  These  angelic  spirits  are  of  those, 
who,  in  the  life  of  the  body,  delighted  and  loved, 
by  every  means  and  endeavor,  to  render  the  life 
of  others  happy.  When  the  sense  of  hearing  is 
so  far  opened  there  is  heard  thence,  as  from  afar,  a 
sweet  sonorous  modulation  as  of  singing.     They 


said,  that  they  did  not  know  whence  such  things, 
and  so  beautiful  and  agreeable  representatives, 
come  to  them  in  an  instant ;  but  they  were  in- 
formed that  it  was  from  heaven.  They  belong  to 
the  province  of  the  cerebellum,  because  the  cere- 
bellum, as  I  have  learned,  is  in  a  wakeful  state  dur- 
ing sleep,  when  the  cerebrum  is  asleep.  The  men 
of  the  Most  Ancient  Church  had  thence  their 
dreams,  with  a  perception  of  what  they  signified : 
from  whom,  in  a  great  measure,  came  the  repre- 
sentatives and  significatives  of  the  ancients,  under 
which  things  of  a  deep  and  hidden  nature  were 
conveyed.  — .1  C.  1975-1977. 

981.  I  had  a  dream,  but  of  a  common  sort. 
When  I  was  awake,  I  related  the  whole  from  be- 
ginning to  end.  The  angels  said  that  what  I  re- 
lated coincided  exactly  with  the  things  about  which 
they  had  discoursed  with  each  other,  not  that  the 
things  they  discoursed  about  were  the  things  of 
wliich  I  dreamed,  but  altogether  different,  the 
thoughts  of  their  discourse  being  turned  into  the 
objects  of  my  dream,  but  in  such  a  manner  as  to 
be  representative  and  correspondent,  yea,  even  in 
every  particular,  so  that  nothing  was  wanting.  I 
then  discoursed  with  them  concerning  influx,  and 
how  such  things  flow  in  and  are  varied.  There 
was  a  person  of  whom  I  had  formed  an  idea  that 
he  was  principled  in  natural  truth,  which  idea  I 
conceived  from  the  actions  of  his  life  :  the  dis- 
course amongst  the  angels  was  concerning  natural 
truth ;  wlicrefore  that  person  was  represented  to 
me  ;  and  the  things  which  he  said  to  me,  and  did, 
in  my  dream,  followed  in  an  orderly  way  of  repre- 
sentation and  correspondence  from  the  mutual  dis- 
course of  the  angels  ;  but  still  there  was  notliing 
altogether  alike  or  the  same.  —  A.  C.  1981. 

Difference  between  the  State  of  Vision,  and 
direct  Revelation  from  the  Lord. 

982.  No  one  can  enter  into  that  state,  and  be 
kept  in  it,  but  by  angels  who  are  in  near  conjunc- 
tion with  man,  and  who  communicate  their  spirit- 
ual state  to  the  interiors  of  his  mind,  for  thus  man 
is  elevated  into  the  light  of  heaven,  and  in  it  sees 
the  things  which  are  in  heaven,  and  not  the  things 
which  are  in  the  world  ;  in  a  similar  state  at  times 
were  Ezekiel,  Zechariah,  Daniel,  and  others  of 
the  prophets ;  but  not  when  they  spake  the  Word, 
for  then  they  were  not  in  the  spirit  but  in  the  body, 
and  heard  the  words  which  they  wrote  from  Jeho- 
vah Himself,  that  is,  from  the  Lord:  these  two 
states  of  the  prophets  ought  carefully  to  be  distin- 
guished, moreover  the  prophets  themselves  care- 
fully distinguish  them,  for  they  say  every  where 
when  they  wrote  the  Word  from  Jehovali,  that  Je- 
hovah spake  with  them,  and  to  them,  and  very 
often,  Jehovah  said,  Jehovah  says ;  but  when 
they  were  in  the  other  state,  they  say  that  they 
were  in  the  spirit  or  in  vision,  as  may  appear  from 
the  following  passages :  Ezekiel  says,  "  The  spirit 
lifted  me  up,  and  brought  me  into  Clialdea  to  the 
captivity  in  a  vision  of  God,  so  the  vision  I  saw 
went  up  over  me,"  chap.  xi.  1,  24 ;  he  says  in  an- 
other place,  "  That  tiie  spirit  lifled  him  up,  and 
that  lie  heard  behind  him  an  earthquake,"  and 
other  things,  chap.  iii.  12,  14 ;  also,  "  That  the 
spirit  lifled  him  up  between  heaven  and  earth,  and 
brought  him  in  the  visions  of  God  to  Jerusalem,  and 
he  saw  abominations,"  chap.  viii.  3  and  subseq., 
wherefore  in  like  manner,  in  a  vision  of  God,  or  in 
the  spirit,  "  He  saw  four  animals  which  M'ere 
cherubs,"  chap.  i.  and  chap.  x.  "  Also  a  new  tem- 
ple and  a  new  earth,  and  an  angel  measuring 
them,"  as  described  chap,  xl.-xlviii.  that  he  was 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


217 


then  in  visions,  of  God,  ho  says  in  chap.  xl.  2 ;  and 
that  the  spirit  lifted  him  up,  chap,  xliii.  5.  It  was 
the  same  with  Zechariah,  "  In  whom  there  was  an 
angel,  when  he  saw  the  man  riding  among  the  myr- 
tle trees,"  Zccli.  i.  8,  and  seq., "  when  he  saw  the  four 
horns,  and  tlien  a  man  in  whose  hand  was  a  meas- 
uring line,"  chap.  ii.  1,  5,  and  seq.,  "when  he  saw 
the  candlestick  and  the  two  olive  trees,"  chap.  iv. 
1,  and  seq.,  "when  he  saw  the  flying  volume  and 
the  ephah,"  chap.  v.  1,  ti ;  "and  when  he  saw  the 
four  chariots  going  out  from  between  two  moun- 
tains, and  hordes,"  chap.  vi.  1,  and  seq.  In  a  sim- 
ilar state  was  Daniel  when  "He  saw  four  beasts 
rising  out  of  the  sea,"  Dan.  vi.  1,  and  subscq.,  and 
when  "He  saw  the  battle  of  the  ram  and  tiie  he 
goat,"  chap.  viii.  1,  and  seq.,  that  he  saw  these 
things  in  visions,  we  read  in  chap.  vii.  1,  2,  7,  13 ; 
chap.  viii.  2;  chap.  x.  1,  7,  8  ;  and  that  the  "  Angel 
Gabriel  was  seen  by  him  in  a  vision,  and  talked 
with  him,"  chap.  ix.  21.  It  was  the  same  with 
John,  when  he  saw  the  things  which  he  had  de- 
scribed, as  when  "  he  saw  the  Son  of  Man  in  the 
midst  of  the  seven  candlesticks ;  the  tabernacle, 
temple,  ark  and  altar  in  heaven;  the  dragon  and 
his  combat  with  Michael,  the  beasts  and  the  woman 
sitting  .)n  the  scarlet  beast :  the  new  heaven  and 
the  new  earth,  and  the  holy  Jerusalem  with  its 
xvall,  gates,  foundations,"  &c.  These  things  were 
revealed  from  the  Lord,  but  shown  him  by  the  an- 
gel.—^JG.  134a  ^ 

%Vhat  it  is  to  be  taken  out  of  the  Body,  and  to  be 
carried  by  the  Spirit  to  another  Place. 

983.  There  are  two  kinds  of  visions,  differing 
from  those  which  are  ordinarily  experienced,  and 
which  I  was  let  into  only  that  I  might  know  the 
nature  of  them,  and  what  is  meant  by  its  being 
said  of  some  in  the  Word,  "  that  they  were  taken 
out  of  the  body,"  and  of  others,  that  they  were 
"  carried  by  the  Spirit  mto  another  place." 

984.  As  to  the  first,  viz.,  the  being  taken  out  of 
the  body,  the  case  is  this  :  the  man  is  reduced  into 
a  certain  state,  which  is  a  sort  of  middle  state  be- 
tween sleeping  and  waking.  When  he  is  in  it  he 
cannot  know  but  tliat  he  is  broad  awake,  all  his 
senses  being  as  much  awake  as  in  the  most  perfect 
state  of  bodily  wakefulness,  not  only  those  of 
sight  and  hearing,  but,  what  is  wonderful,  that  of 
touch  also,  which  is  then  more  exquisite  than  it  is 
possible  for  it  to  be  in  bodily  wakefulness.  In 
this  state  spirits  and  angels  are  seen  to  the  life, 
and  are  also  heard  to  speak,  and,  what  is  wonder- 


*  It  seems  both  appropriate  and  necessary  here,  to  advert  to 
the  proper  distinction,  ;ind  yet  to  what  has  been,  and  is  still 
called,  by  the  spiritual  naturalists  of  our  day,  the  similarity,  and 
even  identity,  of  Swcdenhorji's  condition,  with  the  state  known 
as  clairvoyant.  Those  who  distintiuish  themselves  by  tlie  name 
of  "  Spiritualists,"  for  the  reason,  it  would  seem,  that  they  have 
St  last  came  to  a  distinct  and  realizing  faith  and  kiiowledse  of 
rtie  spiritual  world,  and  the  manifest  intercourse  between  that 
world  and  this,  whose  spiritualism,  therefore,  consists  rather  in 
rtie  knowledge  of  things  spiritual  in  distinction  from  things  ma- 
terial, than  in  any  proper,  more  interior  and  moral  discrimination 
of  ends  and  motives,  —  such  persons  make  a  common  and  easy 
settlement  of  Svvedenborg's  claims,  by  confounding  his  state 
with  that  of  common  clairvoyance.  Only  with  this  salvo  —  that 
much  of  the  modem  clair\'uyaiHe  is  deemed  immensely  higher 
than  the  state  of  our  author!  Now,  it  is  interesting  to  observe 
how  the  illustrious  messenger  of  the  New  Uis|)ciisatiun  could 
Jistinguish,  by  actual  experience,  between  the  two  states.  The 
following  passage,  as  has  been  truly  remarked,  cimtains  what  is 
to  be  regarded  as  little  short  of  a  direct  and  formal  enuiu;iation 
«f  the  remarkat)lv  power  which  has  lieen  so  clearly  developed 
since  his  day.  The  work  from  which  it  is  taken  was  published 
in  17n.3  ;  the  clairvoyant  faculty  was  discovered,  not  by  Mesmcr, 
but  Puysegur,  in  1784. 

"  Human  wisdom,  which  is  natural  so  long  as  man  lives  in 
The  world,  cannot  possibly  he  exalted  into  angelic  wisdom,  but 
only  intt>  a  certain  image  of  it  ;  but  still  the  man  in  whom  the 
epiritual  degree  is  open,  comes  into  that  wisdom  when  he  dies, 
and  mav  also  come  into  it  by  laving  asleep  the  sensations  of  tfce 

28 


ful,  are  touched,  scarcely  any  thing  of  the  body 
then  intervening.  This  is  the  state  dnscrihcHl  as 
being  "  taken  out  of  the  body,"  and  of  which  they 
who  have  experienced  it,  have  said,  that.  "  whctlier 
they  were  in  the  body  or  out  of  the  body,  they 
could  not  tell ; "  see  2  Cor.  xiii.  3.  I  liave  only 
been  let  into  tliis  state  three  or  four  times,  just  in 
order  that  I  might  know  the  nature  of  it,  and 
might  be  convinced  that  spirits  and  angels  enjoy 
every  sense,  even  that  of  touch,  in  a  more  perfect 
and  extiuisite  degree  than  those  of  the  body. 

985.  As  to  the  other  kind,  viz.,  the  being  carried 
by  the  Spirit  to  another  place,  the  nature  of  this 
also  was  shown  me,  by  lively  experience,  but  only 
twice  or  three  times.  I  will  merely  relate  the  ex- 
perience. Walking  through  tlie  streets  of  a  city, 
and  through  the  country,  and  being  at  the  same 
time  in  discourse  with  spirits,  I  was  not  aware  but 
that  I  was  equally  awake,  and  in  the  enjoyment  of 
my  sigJit,  as  at  other  times,  consequcvntly,  that  I 
was  walking  without  mistaking  my  way.  In  the 
mean  time  I  was  in  vision,  seeing  groves,  rivers, 
palaces,  houses,  men,  and  other  objects.  But  after 
walking  thus  for  some  hours,  on  a  sudden  I  was  in 
bodily  vision,  and  observed  that  I  was  in  a  differ- 
ent place  from  what  I  supposed.  Being  hereupon 
greatly  amazed,  I  perceived  that  I  had  been  in 
such  a  state  as  they  were,  of  whom  it  is  said,  that 
"  they  were  carried  by  the  spirit  to  another  place  ; " 
see  i  Kings  xviii.  12 ;  2  Kings  ii.  IG  ;  Ezek.  iii. 
12,  14  ;  Acts  viii.  39.  It  is  so  said,  because,  dur- 
ing the  continuance  of  this  state,  there  is  no  re- 
flection on  the  length  of  the  way,  were  it  even 
iTiany  miles ;  nor  on  the  lapse  of  time,  were  it 
many  hours  or  days ;  nor  is  there  any  sense  of  fa- 
tigue :  the  person  is  also  led  through  ways  which 
he  himself  is  ignorant  of,  until  he  comes  to  the 
place  intended.  This  was  done  in  order  to  con- 
vince me  that  man  may  be  led  by  the  Lord  without 
his  knowing  whence  or  whither. 

98(5.  But  these  two  species  of  visions  are  ex- 
traordinary, and  were  shown  me  only  with  this  in- 
tent, that  I  might  know  the  nature  and  manner  of 
them.  But  the  views  of  the  spiritual  world  ordina- 
rily vouchsafed  me,  are  all  such  as,  by  the  divine 
mercy  of  the  Lord,  are  related  in  the  First  Part  of 
the  present  work,  being  annexed  to  the  beginning 
and  end  of  each  chapter.  These  are  not  visions, 
properly  so  called,  but  scenes  beheld  in  the  most 
perfect  state  of  bodily  wakefulness,  and  which  I 
have  now  experienced  for  several  years,  —  Jl.  C. 
1882-1885.* 


bodij,  and  by  influx  from  above  at  the  same  time  into  the  spirit- 
ual [principles]  of  his  mind."  —  D.  L.  ff.  tl57. 

Something  very  similar  appears  also  in  the  following  passage: 
"Even  with  the  wicked,  cnrporra  and  worldly  tilings  may  be 
laid  asleep,  and  they  are  then  capable  of  beiiig  elevated  into 
something  heavenly;  as  is  somelimos  done  with  souls  in  the 
other  life,  particularly  such  as  are  recently  arrived,  who  have  an 
intense  desire  to  see  tiie  glorj' of  the  Lord,  because  they  have 
heard  so  nmch  about  heaven  when  they  lived  in  the  world. 
Those  external  tliinirs  with  such  are  then  laid  asleep,  and  tliey  are 
thus  raised  into  the  first  heaven,  and  enjoy  their  desire:  but 
they  are  not  able  to  stay  there  long,  corporeal  and  worldly  thiiigg 
being,  with  them,  only  in  a  state  of  quiescence,  not  of  removal."  — 
^.  C.  2041. 

Also,  in  the  passage  above  quoted,  concerning  "  being  taken 
out  of  the  body,  and  carried  by  the  Spirit  to  another  place." 
Swedenhorg  distinctly  asserts  that  he  has  been  "  let  into  this 
state,"  that  is,  "  between  sleeping  and  waking,"  and  with  the 
other  circumstances  usually  accompanying  this  state,  imly  "  throe 
or  four  times,"  that  he  might  know  the  nature  of  it.  Hut  he 
plainly  distinguishes  between  this  and  his  usual  state,  by  saying, 
that  "  these  two  species  of  visions  are  extraordinary,  and  were 
shown  me  only  with  this  jnlent,  that  f  uiiglil  kriou  the  rrnture 
and  manner  of  them.  IJut  the  views  of  the  spiritual  world  ordi- 
narily vouchsafed  me,  arc  all  such  as,  by  the  Uivine  merry  of 
the  Lord,  are  related  in  the  First  Part  of  the  present  work  ;  " 
viz.,  a  Slate  of  bodily  wakefulness,  wherein  he  had  the  mort 
perfect  exercise  of  iiis  spiritual  and  bod'ly  senses  nt  iho  same 
time,  and  was  instructed,  in  all  matters  c>  (ioctrije,  by  the  Lord 


218 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


All  Angels  and  Sjarits  were  once  Men. 

937.  In  the  Christian   world  it  is  altogether  un- 
known, that  heaven  and  hell  are  from  the  human 


race,  for  it  is  believed  that  angels  were  created 
from  the  beginning,  and  that  thence  was  neaven ; 
and  that  the  devil  or  satan  was  an  angel  of  light, 


alone,  through  the  Word.     See,  lor  exiiiiiples  of  his  statements 
on  this  head,  pages  13  and  14,  of  the  Compendium. 

Spealtinj;  on  this  subject  of  the  supposed  identity  of  the  state 
of  Swedciihorg  with  that  of  some  moiiern  instances  of  spiritual 
elevation,  it  is  thus  remarked  by  Phok.  Bush  :  "  At  tlie  same 
time  we  are  ready  to  concede,  that  there  is  not  only  a  resem- 
blance, but  an  actual  and  intimate  relation,  between  the  states 
of  the  clairvoyants  and  of  Swedenhorg.  They  both  rest  to  such 
a  degree  on  the  common  laws  or  potentialities  of  our  nature,  tliat 
the  case  of  the  former  makes  that  of  tlie  latter  altogether  credi- 
ble. There  is  in  both  a  species  of  awakening  of  an  interior  spir- 
itual faculty  ;  or,  as  it  is  more  frequently  termed,  the  opening  of 
an  interior  spiritual  sense,  wliicli  doubtless  depends  upon  the  op- 
eration of  a  common  law.  At  the  same  lime,  it  would  be  enii- 
nently  unjust  to  overlook  the  marked  distinctions  which  he  him- 
self lays  down  between  them,  and  to  confound  the  lower  with 
the  higher  manifestations.  It  is  obvious  that  Swedenborg  recog- 
nized an  immense  difference  between  the  power  with  which  he 
was  gifted,  and  that  which  is  developed  in  the  case  of  clairvoy- 
ance. He  speaks  with  the  knowledge  of  one  who  had  expe- 
rienced both  ;  for  he  tells  us  that  although  he  was  three  or  four 
times  '  let  into  '  what  was  virtually  the  magnetic  state,  it  was 
only  that  he  might  know  the  nature  of  it,  while  his  ordinary 
state  was  incomparably  more  elevated,  as  was  plainly  required 
by  the  ends  which  were  to  be  answered  hy  it."  And  in  reference 
to  the  extreme  danger  of  conversing  vvitli  spirits,  and  Sweden- 
borg's  experience  of  their  falsity,  subtlety,  and  cunning,  of 
which  copious  extracts  are  given  in  the  Compendium,  the  Pro- 
fessor concludes  thus  :  — 

"  From  all  this  the  grounds  will  be  apparent  on  which  the  men 
of  the  New  Church  unanimously  refuse  to  admit,  that  Sweden- 
borg's  ecstatic  state,  psychologically  considered,  is  to  be  re- 
garded as  but  a  peculiar  form  or  phase  of  the  ordinary  Mesmeric 
state,  and  therefore  that  his  visions  are  no  more  to  be  deemed  the 
emhiidiment  of  revealed  verities,  clothed  with  the  authority  of 
heaven,  than  those  of  the  Seeress  of  Provost,  or  any  other  lucid 
subject  of  these  mysterious  workings  of  the  inly  awakened 
spirit.  To  their  estimate  he  stands  before  the  world  in  entirely 
another  charactir.  Although  they  profess  not  to  comprehend 
the  real  intrinsic  nature  of  the  effect  wrought  upon  his  spirit,  to 
enable  iiim  to  hold  converse  with  the  spiritual  world,  yet  they 
have  no  hesitation  to  declare,  that  they  regard  it  as  substantially 
the  same  as  that  which  distinguished  the  ancient  prophets,  when 
'  their  eyes  were  opened  and  they  beheld  the  visions  of  God.' 
The  intuitions  of  clairvoyance  they  put  in  entirely  another  cate- 
gory. Though  referable  in  tiic  first  instance  to  the  same  inher- 
ent capability —  the  same  psychical  potency  — with  that  on 
which  the  ecstacies  ot  the  propliets  rest,  yet  the  conditions  under 
which  the  faculty  is  developed  in  the  respective  cases,  puts  a 
heaven-wide  dilference  between  them  and  also  between  their 
results."  —  Bush's  '^  Mesuier  and  ^wedeuborfr,"  pp.  3.3,  34. 

To  which  we  would  add,  that  although  in  our  day  there  is 
getting  to  be  a  species  of  clairvoyaine  without  the  aid  of  a  niag- 
iietizer,  yet  it  is  usually  accompanied  with  the  sleep,  more  or 
less  full,  of  the  bodily  senses,  and  where  it  is  not,  as  happens 
sometimes  in  brief  and  passing  glances  of  spiritual  things,  yet 
it  is  fitful  and  evanescent,  and  is  by  no  means  to  be  compared 
with  that  constant  and  abiding  experience  of  Swedenborg,  li)r 
nearly  thirty  years,  of  which  the  evidence  is  presented  in  his 
writings. 

But  we  ask  attention  to  a  more  radical  and  philosophical  ac- 
count of  the  matter.  Claiirvoyance  is  nothing  but  the  sight  of  a 
man's  spirit,  generally  accompanied,  indeed,  with  a  correspond- 
ing elevation  of  the  whole  man  —  reason,  memory,  imagination, 
allection,  all  the  faculties  and  powers  of  ilie  spirit.  So  that  it  is 
sometimes  denominated  the  "  superior  state."  But  it  is  to  be 
observed,  that  every  man  comes  into  such  a  state  at  death.  At 
least,  every  good  man.  And  both  good  and  bad,  wise  and  fool- 
ish, all  come  into  the  clairvoyant  state,  that  is,  into  mere  spirit- 
ual sight,  and  the  corresponding  clearness  and  expansion  of 
many  of  the  faculties,  as  soon  as  the  spirit  is  released  from  the 
body.-  This  state,  then,  when  it  occurs  in  this  world,  is  not 
"  superior,"  only  so  far  as  the  person  is  superior  who  is  sub- 
mitted to  it.  It  is  only  a  partial  death  —  a  partial  closing  up  of 
the  senses  of  the  body,  that  the  spirit  may  come  into  that  liberty 
which  it  will  by  entire  and  natural  death.  Now  then,  fools  and 
philosophers,  virtuous  and  vicious,  every  grade  of  humanity, 
come  into  the  "  superior  state  "  (save  the  expression  !)  by  pass- 
ing out  of  ihe  body.  And  is  it  much  ditlerent,  when  this  state 
is  induced  by  artilicial,  or  occurs  by  abnormal  means,  in  the 
body  .'  It  caiinot  even  be  sn  full  and  free  a  state  ;  for  death  gives 
entire  liberty  and  expansion,  -so  far  as  the  spirit  admits  of  it,  but 
in  this  world,  such  states  are  more  or  less  clouded  by  the  bodily 
organization.  And  (acts  abundantly  show,  that  so  far  from  be- 
ing a  "  superior  "  state,  it  is,  both  theoretically  and  practically, 
interior  to  that  of  many  healthy  and  well-proportioned  minds 
w'ho  never  make  any  pretensions  to  such  a  state.  .\11  its  advan- 
tages are,  the  occasional  sight  of  spirits,  and  the  experience  of 
some  things  pertaining  to  the  spiritual  world,  which  this  peculiar 
and  partial  enfranchisement  of  the  spiritual  powers  enable  liiem 
to  have.  But  by  no  means  does  it  admit  them  to  correct  views 
of  the  moral  condition  of  men  or  spirits,  nor  of  inmost  divine 
truths.  It  is  nothing  but  a  natural  state,  after  all.  It  is  spiritual, 
as  distinguished  from  the  exercise  of  the  mere  bodily  senses,  but 
not  spiritual  in  respect  to  the  higher  or  more  interior  mental  and 
moral  states. 

In  short,  it  is  one  thing  to  have  the  spiritual  sight  opened,  with 
'he  usual  acconipuniments  of  the  comparatively  elevated  clair- 


voyant or  "  superior  "  state  ;  and  it  is  another  thing  to  have  the 
spiritual  degree  in  the  mind  opened.  For  there  are  three  degrees 
of  the  mind,  Ihe  natural,  the  spiritual,  and  the  celestial  j  sepa- 
rated, not  by  continuity  of  one  into  the  other,  as  shade  into  light, 
or  gross  into  pure,  but  by  a  discrete  distinction,  that  is,  by  a  dis- 
tinct separation  according  to  degrees,  as  end,  cause,  and  effect. 
See,  under  head  of  "  Discrete  and  Continuous  Degrees,"  in  tbo 
Compendium,  179.')-1814.  Now,  although  Swedenborg  atfirms 
that  "  the  man  in  whom  the  spiritual  degree  is  open,  may  come 
into  angelic  wisdom  by  laying  asleep  the  sensations  of  the  body,  and 
by  influx  from  above  into  the  spiritual  [principles]  of  his  mind," 
yet  he  nowliere  aflirnis  this  of  those  wlio  have  not  the  spiritual 
degree  opened.  By  coming  into  angelic  wisdom,  is  not  meant 
merely  to  possess  it  in  the  interi  rs  of  the  mind,  for  "  a  man  may 
be  elevated  to  it,  and  possess  it  vvhile  he  lives  in  the  world  ;  but 
still  lie  does  not  come  into  it  till  after  death."  —  D.  I..  tV.  23d. 
Therefore  we  may  conclude,  that  by  coming  into  angelic  wisdom 
hy  laying  asleep  the  sensations  of  the  body,  is  meant  an  exceptional 
experience,  by  which  a  man  in  the  world  may  really  see,  not 
only  sjiirits,  but  angels  of  the  Lord,  and  have  intorcourie  with 
them,  and  an  understanding  of  their  wisdom.  But  note  how 
particular  is  Swedenborg  in  saying  that  the  man  in  whom  the 
s-piritual  degree  is  opened,  may  thus  come  into  such  wisdom. 
Of  course  wo  conclude,  and  not  merely  by  his  saying  it,  tliat  ni> 
others  can.  And  herein  consists  the  great  mistake  of  tlie  clair- 
voyants, and  of  the  much  Ixiasted  "  superior  condition."  They 
have  not  the  spiritual  degree  of  the  mind  opened.  And  it  is 
never  opened,  but  by  regeneration  from  the  Lord.  These,  there- 
fore, although  they  may  sleep  ever  so  soundly,  ;ts  to  externals, 
either  by  self-induced  or  foreign  means,  and  thereby  acquire  a 
kind  of  spiritual  sight,  yet  they  can  never  come  into  truly  spirit- 
ual and  angelic  wisdom.  These,  therefore,  are  mere  spiritual 
naturalists,  or  abnormal  seers,  whose  state  in  this  respect  is  not 
near  so  full  as  it  will  be  when  they  sleep  the  sleep  of  death,  anJ 
whose  wisdom  may  be  judged  of  by  the  variety  of  souls  who  do 
thus  get  fairly  out  of  the  body  I 

Now,  herein  consists  the  mighty  difference  between  Sweden- 
borg and  all  our  modern  seers  and  seeresses.  lie  was  not  a  mere 
clairvoyant,  or  one  abnormally  wrought  upon,  to  the  partial  ele- 
vation of  his  natural  spiritual  powers  ;  although  he  occasionally 
fell  into  states  of  trance  ;  nor  was  he  one,  who,  as  some  now 
undoubtedly  do,  enjoyed  but  brief  and  passing,  although  more  or 
less  truly  spiritual  states ;  but  he  was  one,  who,  by  an  immense 
natural  endowment  ai  birth,  and  by  unprecedented  advancements 
in  natural  science  and  philosophy,  and  by  the  purity  and  sanctity 
of  his  life,  at  last  came  really  into  the  spiritual  degree  of  his  mind, 
if  not  into  the  celestial  ;  and  with  this  qualification,  had  also  his 
spiritual  senses  opened,  but  had  the  use  of  his  natural  senses  at 
the  same  time,  and  this  for  the  space  of  nearly  thirty  years.  As 
a  consequence  of  all  this,  he  had  the  privilege  of  a  high,  con- 
stant, and  open  angelic  intercourse,  and  to  crown  the  whole,  the 
supereminent  advantage  of  the  pei'sonal  appearance  and  instruc- 
tion of  the  Lord  Himself.  So  that  he  was  not,  generally  speak- 
ing, an  abnormal  phenomenon,  being,  as  he  says,  let  into  a  state 
designated  by  being  "  taken  out  of  the  b^idy,"  only  "  two  or , 
three  times,"  that  he  might  know  the  nature  of  it ;  but  he  was 
the  prepared  and  appropriate  subject  of  the  Lord's  illumination, 
and  of  most  unparalleled  wisdom.  When  clairvoyance  can 
make  out  a  case  like  this,  it  will  be  full  in  tune  to  compare 
notes. 

That  he  had  tlie  power  of  clairvoyance,  we  do  not  wish  to  deny  > 
his  seeing  the  lire  at  Stockholm,  while  he  was  at  Gotlenbura,  may- 
be an  instance  ;  the  greater  gilts  may  include  the  lesser,  but  tlie 
lesser  cannot  include  the  greater  ;  but  that  this  was  his  ordinarif 
state,  and  that  he  was  nothing  more  than  this,we  do  deny  ;  he  was, 
at  least,  a  whole  discrete  degree,  if  not  two,  above  it ;  and  he  is  not, 
for  a  moment,  to  be  mixed  up  or  coiitiiunded  with  any  such  merely 
natural  phenomena.  None  can  understandiiigly  read  his  works, 
and  so  mistake  his  gifts  and  calling.  In  particular,  how  perfectly 
inconsistent  are  his  wonderful,  connected,  and  consecutive  unfold 
iiigs  of  the  interior  contents  of  the  Word,  with  a  faculty  like  clair- 
voyance !  What  power  but  tlie  Lord's  own  aid  to  tlie  under- 
standing of  his  own  Word,  could  evolve  so  amazing  and  system- 
atic a  mystery  as  the  Apocalypse  Revealed:'  We  are  sure  that 
we  are  right  in  thus  completely  discreting  his  powers  from  all 
common  or  merely  natural  phenomena.  .\iid  as  before  observed, 
not  only  discreting  bis  powers,  but  adding  to  his  highly-prepared 
condition,  the  especial  presence  and  illumination  of  the  Lord. 
And  we  have  been  thus  particular  in  the  consideration  ot  his 
state,  because  of  the  immense  importance  of  the  subject,  and  be- 
cause of  the  loo  prevalent  idea,  at  the  present  day,  ot  Sweden- 
borg as  a  mere  clairvoyant,  not  fully  emancipated  iVoni  the  old 
theoUigy  !  He  undoubtedly  had  his  imperfections  ;  we  do  not 
wish  to  claim  a  godlike  infallibility  for  him  ;  and  to  conclude 
this  long  note,  while  we  fully  concede,  "  not  only  a  resemblance, 
but  an  actual  and  intimate  relation,  between  the  states  "  of  some 
of  the  higher  stages  of  clairvoyance,  and  some  of  the  states  of 
Swedenborg ;  and  not  only  tliis,  but  between  some  brief  and 
passing  intromissions  into  a  truly  spiritual  state,  which  some  aro 
now  beginning  to  enjoy,  as  the  men  of  old  we  are  assured  did, 
and  that  abiding  and  exalted  state  of  our  author  ;  we  are  still 
willing  to  rest  the  whole  controversy,  both  as  to  the  similarity 
and  the  heaven-wide  dissimilarity,  on  the  profound  and  splendid 
evidence  which  shines  through  thirty  volumes,  and  nearly  as 
many  years,  of  the  most  transcendent  human  genius  and  divine 
illumination.  Sure  we  are,  that  all  the  gold  of  our  modern  lu- 
minaries becomes  dim  in  the  comparison,  and  their  most  fine 
gold  is  not  to  be  compared  to  bim.  CoMriLXB. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


219 


but  because  he  became  rebellious,  he  was  cast 
down  with  his  crew,  and  that  thence  was  hell. 
Angels  wonder  exceedingly  that  there  should  be 
such  a  belief  in  the  Christian  world,  and  still  more 
that  they  should  know  nothing  at  all  concerning 
heaven,  when  yet  that  is  the  primary  of  doctrine 
in  the  ciiurch :  and  because  such  ignorance  pre- 
vails, they  rejoiced  in  heart  that  it  had  pleased  the 
Lord  now  to  reveal  to  mankind  many  things  re- 
specting heaven,  and  also  n^spccting  hell,  and 
thereby  as  far  as  possible  to  dispel  the  darkness, 
which  is  daily  increasing,  because  the  church  has 
come  to  its  end.  Wherefore  they  wish  that  I 
should  assert  from  their  mouths,  that  in  the  uni- 
versal heaven  there  is  not  one  angel  who  was  so 
created  from  the  beginning,  nor  in  hell  any  devil 
who  was  created  an  angel  of  light  and  cast  down : 
but  that  all,  both  in  heaven  and  in  hell,  are  from 
the  human  race  ;  in  heaven  those  who  lived  in  the 
world  in  heavenly  love  and  faith,  in  hell  those  who 
lived  in  infernal  love  and  faith.  Also  that  hell  in 
the  whole  complex  is  what  is  called  the  devil  and 
satan  ;  that  hell  which  is  to  the  back,  where  are 
those  who  are  called  evil  genii,  is  called  the  devil, 
and  that  hell  which  is  in  front,  where  are  those 
who  are  called  evil  spirits,  satan.  —  H.  H.  311. 

\'^SS.  That  no  angel  could  exist,  except  from  a 
man  born  in  the  world,  and  that  this  is  according 
to  divine  order,  will  be  seen  from  the  following 
considerations  :  1.  That  in  man  there  is  an  an- 
gelic mind.  2.  That  such  a  mind  cannot  be  formed 
except  if.  man.  3.  Neither  can  it  be  procreated, 
and  by  procreations  be  multiplied.  4.  That  spirits 
and  angels  hence  derive  the  capacity  of  subsisting 
and  living  to  eternity.  5.  And  of  being  adjoined  and 
conjoined  to  the  hiunan  race.  G.  Whereby  heaven 
can  exist,  which  was  the  end  of  creation.  That  in 
man  there  is  an  angelic  mind.  It  is  a  thing  known 
in  the  Christian  world,  that  man  is  born  for  heaven, 
and  that  also,  if  he  lives  well,  he  will  come  into 
heaven,  and  be  tliere  consociated  with  the  angels, 
as  one  of  them ;  likewise  that  a  soul  or  mind  of 
such  a  quality  has  been  given  to  him,  and  which  is 
to  live  forever,  and  that  that  mind,  viewed  in  itself, 
is  wisdom  from  the  Lord  grounded  in  love  to  Him, 
and  that  the  angels  have  also  a  like  mind  ;  hence 
it  is  evident,  that  in  man  there  is  an  angelic  mind : 
add  to  this,  that  that  mind  is  the  man  himself,  for 
every  man  is  a  man  by  virtue  of  that  mind,  and 
such  a  man  as  that  mind  is  ;  the  body  with  which 
that  nand  is  clothed  and  encompassed  in  the 
world,  in  itself  is  not  a  man,  for  the  body  cannot 
enjoy  wisdom  from  the  Lord  and  love  Him  from 
itself,  but  from  its  mind,  for  also  it  is  separated 
and  rejected  when  the  mind  is  about  to  depart  and 
become  an  angel.  The  reason  why  then  also  man 
comes  into  angelic  wisdom,  is,  because  the  superior 
degrees  of  the  life  of  his  mind  are  opened  ;  for 
every  man  has  three  degrees  of  life ;  the  lowest 
degree  is  natural,  and  man  is  in  it  during  his  abode 
in  the  world  ;  the  second  degree  is  spiritual,  and 
in  that  degree  is  every  angel  in  the  inferior  heav- 
ens ;  tiie  third  degree  is  celestial,  in  which  is  every 
angel  in  the  superior  heavens,  and  man  is  an  angel 
in  proportion  as  the  two  superior  degrees  are 
opened  in  him  in  the  world  by  wisdom  from  the 
Lord,  and  by  love  to  him ;  nevertheless  he  does 
not  know  in  the  world  that  those  degrees  are 
opened,  until  ho  is  separated  from  the  first  degree 
which  is  natural,  and  the  separation  is  etfected  by 
the  death  of  the  body.  That  he  is  then  wise  as  an 
angel,  although  not  in  the  world,  it  has  been  given 
me  both  to  see  and  hear  ;  there  were  seen  in  the 
heavens  several  of  each  sex,  who  were  known  to 


me  in  the  world,  and  who,  wiiilst  they  lived  in  the 
world,  simply  believed  those  things  which  are 
from  the  Lord  in  the  Word,  and  faithfully  lived 
according  to  them  ;  and  they  were  heard  in  heaven 
speaking  things  incfiable,  as  it  is  said  of  the  angels. 
That  such  a  mind  cannot  he  formed  except  in  man. 
The  reason  is,  because  all  divine  influx  is  from 
first  principles  into  last,  and  by  connection  with 
the  last  into  middle  principles,  and  thus  the  Lord 
connects  all  things  of  creation,  on  which  account 
also  He  is  called  the  First  and  the  Last;  this  too 
was  the  reason  why  He  came  into  the  world,  and 
put  on  a  human  body,  and  likewise  glorified  Him- 
self therein,  that  from  first  principles  and  at  the 
same  time  from  last  He  may  govern  the  universe, 
both  heaven  and  the  world.  That  it  is  agreeable 
to  the  law  of  divine  order,  that  all  things  from  ulti- 
mates  should  return  to  the  first  principle  from  which 
they  are  derived  ;  this  may  be  seen  from  every  thing 
created  in  the  world ;  for  seed  is  the  first  principle 
of  a  tree :  this  latter  rising  out  of  the  earth  from 
the  former,  growing  into  branches,  blossoming, 
producing  fruits,  and  storing  up  seed  in  them,  re- 
turns thus  to  the  principle  from  which  it  was  de- 
rived ;  the  case  is  the  same  with  every  shrub,  plant 
and  flower.  The  seed  also  is  the  first  principle  of 
an  animal ;  this  is  formed  for  the  birth  either  in 
the  matrice  or  in  the  egg,  afterwards  it  grows  and 
becomes  a  like  animal,  and  also,  when  it  comes  to 
maturity,  it  has  seed  in  itself;  thus  every  thing  in 
the  animal  kingdom,  as  well  as  every  thing  in  the 
vegetable,  rises  from  its  first  princij)le  to  the  last, 
and  from  the  last  rises  again  to  the  first  from  whici' 
it  was  derived.  The  case  is  similar  in  man,  but 
with  the  difference,  that  the  first  principle  of  an 
animal  and  a  vegetable  is  natural,  and  that  there- 
fore, when  it  returns  to  its  first  principle,  it  relapses 
into  nature ;  whereas  the  first  principle  of  man  is 
spiritual,  like  to  his  soul,  receptible  of  the  divine 
love  and  the  divine  wisdom ;  this,  separated  from 
the  body,  lapsing  into  nature  must  needs  return  to 
the  Lord,  from  whom  it  has  life.  Otiier  types  of 
this  fact  exist  also  in  both  kingdoms,  the  vegeta- 
ble and  the  animal ;  in  the  vegetable  from  their 
resuscitation  out  of  ashes,  and  in  the  animal  from 
the  metamorphosis  of  worms  into  chrysalises  and 
butterflies.  That  an  angelic  mirul  cannot  he  pro- 
created, and  by  procreations,  midtiplied,  except  in 
man.  He  who  is  acquainted  with  the  quality  of 
substances  in  the  spiritual  world,  and  with  the  re- 
spective quality  of  matters  in  tlie  natural  world, 
may  easily  see  that  there  is  not  given  any  procrt- 
ation  of  angelic  minds,  except  in  those  and  from 
those  who  inhabit  the  earth,  the  ultimate  work  of 
creation ;  but  whereas  it  is  unknown  what  the 
quality  of  substances  in  the  spiritual  world  is  ir- 
respect  to  matters  in  the  natural  world,  it  shah 
now  be  declared :  substances  in  the  sj)irif nal  world 
appear  as  if  they  were  material,  but  still  they  are 
not  so,  and  inasmuch  as  tiiey  are  not  material^ 
therefore  they  are  not  constant,  being  correspond 
ences  of  the  affections  of  the  angels,  and  being 
permanent  with  the  affections  of  the  angels,  and 
disappearing  with  them  ;  similar  would  have  been 
the  case  with  the  angels  if  they  had  been  created 
there ;  but  moreover  with  the  angels  there  is  not 
given,  neither  c;in  be  given,  procreation  and  thenci- 
multiplication,  except  what  is  spiritual,  which  i.- 
that  of  wisdom  and  love,  such  also  as  is  that  of  the 
souls  of  niLjn,  m  ho  are  generated  anew  or  regen- 
erated ;  but  in  the  natural  world  there  are  matters, 
by  which  and  from  which  procreations  and  after- 
wards formations  can  be  etiected,  thus  multiplica- 
tions of  men  and  thence  of  angels.     Tliat  spiritu 


220 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


and  angels  hence  derive  a  capacity  of  subsisting  and 
living  forever.  The  reason  is,  because  an  angel 
and  a  spirit,  in  consequence  of  being  first  born  a 
man  in  the  world,  derives  subsistence :  for  he  de- 
rives from  the  inmost  principles  of  nature  a  me- 
dium with  himself  between  what  is  spiritual  and 
wliat  is  natural,  by  which  he  is  bounded  to  sub- 
sistence and  permanence,  having  relation  by  the 
latter  to  those  things  which  are  in  nature,  and 
having  also  a  principle  corresponding  to  those 
things :  hereby  also  spirits  and  angels  can  be  ad- 
joined and  conjoined  to  the  human  race ;  for  there 
is  conjunction,  and  where  conjunction  is  there 
must  be  also  a  medium  :  that  there  is  such  a  me- 
dium, the  angels  know,  but  whereas  it  is  from  the 
inmost  principles  of  nature,  and  the  expressions 
of  all  languages  are  from  its  ultimates,  it  can  only 
be  described  by  things  abstracted.  From  these 
considerations  it  now  follows,  that  the  angelic 
heaven,  which  tvas  the  end  of  creation,  no  otherwise 
existed,  thus  that  the  iiuman  race  is  its  seminary 
and  supply.  —  D.  W.  8. 

Concerninsr  the    Heathen,  and  other  Nations 
and  People  out  of  the  Church,  in  Heaven. 

98L>.  It  is  a  common  opinion,  that  they  who  are 
born  out  of  the  Church,  and  who  are  called  Pagans 
and  Gentiles,  cannot  be  saved,  by  reason  that  they 
have  not  the  Word,  and  thus  are  ignorant  of  the 
Lord,  without  whom  there  is  no  salvation.  But 
still,  that  these  also  are  saved,  may  be  known  from 
this  alone,  that  the  mercy  of  the  Lord  is  universal, 
that  is,  extends  to  every  individual  man  ;  that  they 
are  equally  born  men,  as  those  who  are  within  the 
Church,  who  are  comparatively  few,  and  that  it  is 
no  fault  of  theirs  that  they  are  ignorant  of  the 
Lord.  What,  therefore,  their  state  and  lot  is  in 
the  other  life,  by  the  Divine  mercy  of  the  Lord, 
v/as  made  known  to  me. 

990.  I  have  been  instructed  by  many  things,  that 
the  Gentiles  who  have  led  a  moral  life,  and  have 
.been  obedient,  and  have  lived  in  mutual  charity, 
and  have  received  according  to  their  religious 
[belief]  somewhat  like  conscience,  are  accepted  in 
another  life,  and  are  there  instructed  by  the  angels 
with  the  utmost  care  in  the  goods  and  truths  of 
faith.  When  they  are  instructed,  they  behave 
themselves  modestly,  intelligently,  and  wisely,  and 
c  isily  receive  and  imbibe,  for  they  have  formed  to 
itliemselves  no  principles  contrary  to  the  truths  of 
faith,  which  are  to  be  dispersed,  still  less  scandals 
against  the  Lord,  as  is  the  case  with  many  Chris- 
tians who  have  led  a  life  of  evil ;  moreover,  such 
Gentiles  hold  no  hatred  towards  others,  do  not  re- 
venge injuries,  nor  weave  cunning  stratagems  and 
artifices,  yea,  they  wish  well  to  Christians,  although 
Christians  on  their  part  despise  them,  and  even  do 
them  injury  to  the  utmost  of  their  power;  but 
these  are  delivered  by  the  Lord  from  their  unmer- 
ciful ness,  and  are  protected.  For  with  respect  to 
(Christians  and  Gentiles  in  another  life,  the  case 
is  this  ;  Christians,  who  have  acknowledged  the 
truths  of  faith,  and  at  the  same  time  have  led  a  life 
of  good,  are  accepted  before  Gentiles,  but  such 
Christians  at  this  day  are  few  in  number;  whereas 
Gentiles,  who  have  lived  i-n  obedience  and  mutual 
charity,  are  accepted  before  Christians  who  have 
not  led  a  good  life.  For  all  persons,  throughout 
the  universe  are,  of  the  mercy  of  the  Lord,  ac- 
cepted and  saved,  who  have  lived  in  good,  good 
itself  being  that  which  receives  truth,  and  the  good 
of  life  being  the  very  ground  of  the  seed,  that  is, 
of  truth ;  evil  of  life  never  receives  it ;  although 
they  who  are  in  evil  should  be  instructed  a  thou- 


sand ways,  yea,  the  instruction  should  be  most  pei 
feet,  still  the  truths  of  faith  with  them  would  entev 
no  farther  than  into  the  memory,  and  would  not 
penetrate  into  the  affection,  which  is  of  the  heart ; 
wherefore  also  the  truths  of  their  memory  are  dis- 
sipated, and  become  no  truths  in  another  life.  — 
Jl.  C.  2589,  2590. 

991.  There  are  among  gentiles,  as  among  Chris- 
tians, both  wise  and  simple ;  that  I  might  be  in- 
structed as  to  their  quality,  it  has  been  given  me 
to  speak  with  both,  sometimes  for  hours  and  days  : 
but  at  this  day  there  are  no  such  wise  ones  as  in 
ancient  times,  especially  in  the  ancient  church, 
which  was  diflfused  over  a  great  part  of  Asia,  from 
which  religion  emanated  to  many  nations.  That  I 
might  know  what  they  were,  it  has  been  granted 
me  to  have  familiar  conversation  with  some  of 
them.  There  was  a  certain  one  with  me,  who  for- 
merly was  among  the  wiser  ones,  and  thence  also 
known  in  the  learned  world,  with  whom  I  con- 
versed on  various  subjects ;  it  was  given  me  to 
believe  that  it  was  Cicero.  And  because  I  knew 
that  he  was  a  wise  man,  I  conversed  with  him  con- 
cerning wisdom,  concerning  intelligence,  concern- 
ing order,  concerning  the  Word,  and  lastly  con 
cerning  the  Lord.  Concerning  wisdom  he  said, 
that  no  other  wisdom  is  given  than  that  which  is 
of  life,  and  that  wisdom  cannot  be  predicated  of 
any  thing  else.  Concerning  intelligence,  that  it  is 
from  wisdom.  Concerning  order,  tliat  order  is 
from  the  Supreme  God,  and  that  to  live  in  that 
order  is  to  be  wise  and  intelligent.  As  to  the 
Word,  when  I  read  to  him  something  from  ths 
propheticals,  he  was  exceedingly  delighted,  es- 
pecially with  this,  that  each  of  the  names  and 
each  of  the  words  signified  interior  things,  wonder- 
ing greatly  that  the  learned  at  this  day  are  not  de- 
lighted with  such  study.  I  perceived  manifestly 
that  the  interiors  of  his  thought  or  mind  were 
open :  he  said  that  he  could  not  be  present,  because 
he  perceived  something  more  holy  than  he  could 
bear,  for  he  was  so  affected  interiorly.  At  length 
I  spoke  with  him' concerning  the  Lord,  saying  that 
He  was  born  a  Man,  but  conceived  of  God,  and 
that  he  put  off"  the  maternal  human,  and  put  on  a 
Divine  Human,  and  that  it  is  He  who  governs  the 
universe.  To  this  he  replied,  that  he  knew  sev- 
eral things  respecting  the  Lord,  and  perceived  in 
his  way,  that  if  mankind  was  to  be  saved,  it  could 
not  have  been  otherwise  effected.  In  the  mean 
time  some  bad  Christians  infused  various  scandals  ; 
but  he  did  not  regard  them,  saying  that  it  was  not 
strange,  because  in  the  life  of  the  body  they  had 
imbibed  unbecoming  ideas  on  the  subject,  and 
that,  until  such  ideas  were  dispersed,  they  could 
not  admit  things  which  confirm,  as  those  do  who 
are  in  ignorance.  —  H.  H.  322. 

992.  But  as  to  what  concerns  the  gentiles  of  the 
present  day,  they  are  not  so  wise,  but  most  of  them 
are  simple  in  heart ;  yet  still  those  of  them  wh'i 
have  lived  in  mutual  charity  receive  wisdom  in  tiio 
other  life :  of  whom  it  is  allowed  to  adduce  an  ex- 
ample or  two.  When  I  read  the  xvii.  and  xviii. 
chapters  of  Judges,  concerning  Micah,  that  the 
sons  of  Dan  took  away  his  graven  image,  the  Ter- 
apiiim,  and  the  Levite,  then  there  was  a  spirit  from 
the  gentiles  present,  who  in  the  life  of  the  body 
had  adored  a  graven  image:  when  he  attentively 
heard  what  was  done  to  Micah,  and  in  what  grief 
he  was  on  account  of  his  graven  image,  which  the 
Danites  took  away,  he  also  was  so  much  grieved 
that  he  scarcely  knew  what  to  think,  by  reason  of 
interior  grief:  this  grief  was  perceived,  and  at  the 
same  time  was  perceived  the  innocence  in  all  his 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


221 


affections.  Christian  spirits  also  were  present,  and 
they  observed,  and  wondered  that  the  worshipper 
of  a  graven  image  should  be  moved  with  so  great 
affection  of  mercy  and  of  innocence.  Afterwards 
good  spirits  spoke  with  him,  saying,  that  a  graven 
image  should  not  be  worshipped,  and  that  he  could 
understand  this  because  he  was  a  man ;  but  that, 
separate  from  a  graven  image,  he  ought  to  think 
of  God  the  Creator  and  (Governor  of  the  universal 
lieaven  and  tlie  universal  earth,  and  that  that  God 
was  the  Lord.  When  this  was  said,  it  was  given 
to  perceive  the  interior  affection  of  his  adoration, 
which  was  communicated  to  me,  and  was  much 
more  holy  than  with  ('hristians.  From  which  it 
may  be  manifest,  tliat  the  gentiles  come  into 
heaven  more  easily  than  Christians  at  this  day,  ac- 
cording to  the  words  of  the  Lord  in  Luke :  "  Then 
shall  they  come  from  the  east  and  the  west,  and 
from  the  north  and  the  south,  and  shall  sit  down  in 
the  kingdom  of  God.  And  lo,  there  are  last  who 
sliall  be  first,  and  there  are  first  who  shall  be  last," 
xiii.  29,  30.  For  in  the  state  in  whicii  that  spirit 
was,  he  could  be  imbued  with  all  things  of  faith, 
and  receive  them  with  interior  affection  ;  there  was 
with  him  the  mercy  which  is  of  love,  and  in  his 
ignorance  there  was  innocence ;  and  when  these 
are  present,  all  things  of  faith  are  received  as  it 
were  spontaneously,  and  this  witli  joy.  lie  was 
afterwards  received  among  the  angels.  —  H.  H. 
324. 

993.  It  is  common  for  gentiles  who  have  adored 
any  god  under  an  image  or  statue,  or  any  graven 
tiling,  when  they  come  into  the  other  life,  to  be  in- 
troduced to  some  who  are  in  the  place  of  their 
gods  or  idols,  in  order  that  they  may  put  away 
their  fantasies  ;  and  when  they  have  been  with 
them  for  some  days,  they  are  removed  thence. 
Those  who  have  adored  men,  are  also  sometimes 
introduced  to  them,  or  to  others  in  the  place  of 
them ;  as  many  of  the  Jews,  to  Abraham,  Jacob, 
Moses,  and  David  :  but  wl^jn  they  perceive  that 
they  are  men  like  others,  and  that  they  cannot  af- 
ford any  aid,  they  are  ashamed,  and  are  carried  to 
their  own  places,  according  to  their  lives.  Among 
the  gentiles  in  heaven,  the  Africans  are  most  be- 
loved, for  they  receive  the  goods  and  truths  of 
heaven  more  easily  than  others  :  they  wish  es- 
pecially to  be  called  obedient,  but  not  faithful ; 
they  say  that  Christians,  because  they  have  the 
doctrine  of  faith,  may  be  called  faithful,  but  not 
they,  unless  they  receive  it,  or,  as  they  say,  are  able 
to  receive  it.  —  H.  H.  .'32G. 

994.  I  heard  a  kind  of  sonorous  choir,  but  denser 
than  usual,  and  from  the  sound  I  knew  that  it  con- 
sisted of  Gentiles ;  it  was  told  me  by  the  angels, 
that  they  were  Gentiles  who  had  been  resuscitated 
three  or  four  days  before ;  the  choir,  or  chorus, 
was  heard  for  several  hours,  and  it  was  perceiv- 
able, even  during  that  short  time  while  tliey  were 
•heard,  that  they  were  more  and  more  perfected  ; 
being  much  surprised  at  this,  I  was  told,  that  they 
can  be  initiated  into  choirs,  thus  into  harmony  and 
agreement,  in  the  space  of  a  single  night,  whereas 
very  many  Christians  can  scarcely  be  in  thirty 
years. —.7.  C.  2595. 

995.  There  was  also  another  among  the  Ge^n- 
tiles,  who  had  lived  in  the  good  of  charity,  and 
when  he  heard  the  Christian  spirits  reasoning 
concerning  what  was  to  be  believed,  (spirits 
reason  together  much  more  fully  and  acutely  than 
men  do,  especially  about  goods  and  truths,  because 
these  things  appertain  to  another  life,)  he  wondered 
at  their  disputes,  and  said  that  he  did  not  wish  to 
Lear  them,  for  that  they  reasoned  from  fallacies, 


instructing  them  thus,  "  If  I  am  good,  from  what 
is  good  I  can  know  the  things  that  are  true,  and 
what  I  do  not  know,  I  can  receive."  —  Jl.  C.  '^.W.t, 
99(3.  There  are  gentiles,  wlio,  when  they  lived 
in  the  world,  knew  both  from  conversation  and  re- 
port, that  Cliristians  lead  bad  lives,  as  in  adultery, 
in  hatred,  in  (piarrelling.  in  drunkenness,  and  the 
like,  which  they  abhorred,  because  such  tilings  are 
contrary  to  their  religion.  These  in  the  other  life 
are  more  afraid  than  otliers  of  receiving  the  truths 
of  faith ;  but  they  an>  instructed  by  angels,  that 
the  Christian  doctrine,  and  the  faitli  itself,  teaches 
altogether  otherwise,  yet  that  Christians  live  less 
according  to  their  doctrinals  than  the  gentiles. 
When  they  perceive  these  things,  they  receive  the 
truths  of  faith,  and  adore  the  Lord,  but  more  tar- 
dily. —  H.  H.  325. 

Infants  in  Heaven. 

997.  It  is  the  belief  of  some,  that  only  the  in- 
fants who  are  born  within  the  church  come  into 
heaven,  but  not  those  who  are  born  out  of  the 
church;  because,  they  say,  the  infants  within  the 
church  are  baptized,  and  by  baptism  initiated  into 
the  faith  of  the  church :  but  they  do  not  know, 
that  no  one  has  heaven  or  faith  by  baptism ;  for 
baptism  is  only  for  a  sign  and  memorial  that  man 
is  to  be  regenerated,  and  that  he  can  be  regener- 
ated who  is  born  within  the  church,  since  there  is 
the  Word,  where  are  the  divine  truths  by  which 
regeneration  is  effected,  and  there  the  Lord  is 
known,  from  whom  regeneration  is.  Let  them 
know,  therefore,  that  every  infant,  wheresoever  he 
is  born,  whether  within  the  church  or  out  cjf  it, 
whether  of  pious  parents  or  of  impious,  when  he 
dies  is  received  by  the  Lord,  and  is  educate^;  in 
heaven,  and  according  to  divine  order  is  taught 
and  imbued  with  the  affections  of  good,  and  by 
them  with  the  knowledges  of  truth ;  and  after- 
wards, as  he  is  perfected  in  intelligence  and  wis- 
dom, he  is  introduced  into  heaven,  and  becomes  an 
angel.  Every  one  who  thinks  from  reason,  may 
know  that  no  one  is  born  for  hell,  but  all  for 
heaven,  and  that  man  himself  is  in  fault,  that  he 
comes  into  hell ;  but  that  infants  can  as  yet  be  in 
no  fault. 

998.  Infants  who  die,  are  equally  infants  in  the 
other  life :  they  have  a  like  infantile  mind,  a  like 
innocence  in  ignorance,  and  a  like  tenderness  in 
all  things  ;  they  are  only  in  the  rudiments  of  the 
capacity  of  becoming  angels ;  for  infants  are  not 
angels,  but  they  become  angels.  For  every  one 
who  goes  out  of  the  world,  is  in  a  like  state  of  his 
own  life  ;  an  infant  in  the  state  of  an  infant,  a  child 
in  the  state  of  a  child  ;  a  youth,  a  man,  an  old  mai , 
in  the  state  of  a  youth,  of  a  man,  and  of  an  old 
man :  but  the  state  of  each  one  is  aflerwards 
changed.  But  the  state  of  infants  exceeds  the 
state  of  all  others  in  this,  that  they  are  in  inno- 
cence, and  that  evil  from  actual  life  is  not  yet 
rooted  in  them  ;  innocence  also  is  such,  that  all 
things  of  heaven  may  be  implanted  in  it,  for  inno- 
cence is  the  receptacle  of  the  truth  of  faith  and  of 
the  good  of  love. 

999.  The  state  of  infants  in  the  other  life  u 
much  better  than  the  state  of  infants  in  the  world, 
for  they  are  not  clothed  with  an  earthly  body,  but 
with  a  like  body  as  the  angels.  The  earthly  body 
in  itself  is  heavy  ;  it  does  not  receive  its  first  sen- 
sations and  first  motions  from  the  interior  or  spirit- 
ual world,  but  f>om  the  exterior  or  natural  world  ; 
therefore  infants  in  the  world  must  learn  to  walk, 
to  move  their  limbs,  and  to  speak,  yea,  their 
senses,  as  seeing  and  hearing,  must  be  opened  by 


222 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


use.  It  is  otherwise  with  infants  in  the  other  life ;  j 
because  these  are  spirits,  they  act  immediately  ac- 
cording to  their  interiors :  they  walk  witiiout  prac- 
tice ;  they  speak  also,  but  at  first  from  general 
afflictions,  not  yet  so  well  distinguished  into  ideas 
of  thoughts  ;  but  in  a  short  time  they  are  initiated 
also  into  these,  and  this  because  their  exteriors  are 
homogeneous  with  their  interiors. 

1000.  Infants,  as  soon  as  they  are  raised  up, 
which  takes  place  soon  after  their  decease,  are 
taken  into  heaven,  and  delivered  to  angels  who  are 
of  the  female  sex,  who  in  the  life  of  the  body  ten- 
derly loved  infants,  and  at  the  same  time  loved 
God  :  these,  because  in  the  world  they  loved  all 
infants  from  a  sort  of  maternal  tenderness,  receive 
them  as  their  own,  and  the  infants  also,  from  an 
innate  disposition,  love  them  as  their  own  mothers. 
TluTe  are  as  many  infants  with  each  one,  as  she 
desires  from  a  spiritual  parental  affection.  This 
lioaven  appears  in  front  over  against  tiie  forehead, 
directly  in  the  line  or  radius  in  which  the  angels 
look  to  the  Lord  :  the  situation  of  that  heaven  is 
there,  because  all  infants  are  under  the  immediate 
auspices  of  the  Lord ;  also  the  heaven  of  inno- 
cence, which  is  the  third  heaven,  flows  in  with 
them. 

1001.  Infants  are  of  different  dispositions  ;  some 
are  of  the  disposition  of  the  spiritual  angels,  and 
some  of  the  disposition  of  the  celestial  angels : 
the  infants  who  are  of  a  celestial  disposition  ap- 
pear in  that  heaven  to  the  right;  those  who  are  of 
a  spiritual  disposition  appear  to  the  left.  All  in- 
fants, in  the  Greatest  Man,  which  is  heaven,  are 
in  the  province  of  the  eyes ;  those  in  the  province 
of  the  left  eye,  who  are  of  a  spiritual  disposition, 
and  those  in  the  province  of  the  right  eye,  who  are 
of  a  celestial  disposition  :  and  this  because  the 
Lord  appears  to  the  angels  who  are  in  the  spiritual 
kingdom  before  the  left  eye,  and  to  those  who  are 
in  the  celestial  kingdom  before  the  right  eye. 
From  this  fact,  that  infants  are  in  the  province  of 
the  eyes  in  the  Greatest  Man  or  heaven,  it  is  also 
evident  that  infants  are  under  tlie  immediate  sight 
and  auspices  of  the  Lord. 

1002.  How  infants  are  educated  in  heaven,  shall 
also  be  told  in  few  words.  From  their  tutoress 
they  learn  to  speak ;  their  first  speech  is  merely  a 
sound  of  affection,  which  by  degrees  becomes 
niore  distinct,  as  the  ideas  of  thought  enter ;  for 
the  ideas  of  thought  from  the  affections  constitute 
all  angelic  speech.  Into  their  affections,  which  all 
proceed  from  innocence,  are  first  insinuated  such 
things  as  appear  before  their  eyes,  and  are  delight- 
ful ;  and  as  these  things  are  from  a  spiritual  ori- 
gin, the  things  of  heaven  flow  into  them  at  the 
same  time,  by  which  their  interiors  are  opened, 
and  thus  they  arc  daily  perfected.  After  this  first 
age  is  past,  they  are  transferred  into  another 
heaven,  where  tl>ey  are  instructed  by  masters ;  and 
so  on. 

1003.  Infivnts  are  instructed  principally  by  rep- 
resentatives adequate  to  their  capacities,  the  beauty 
of  whicii,  and  at  the  same  time  the  fulness  of  wis- 
dom from  within,  exceed  all  belief;  thus  by  de- 
grees is  insinuated  into  them  intelligence,  which 
derives  its  soul  from  good.  It  is  here  allowed  to 
mention  two  representatives  which  it  was  granted 
nie  to  see,  from  which  it  may  be  concluded  as  to 
the  rest.  First,  they  represented  the  Lord  rising 
I'rom  the  sepulchre,  and  at  the  same  time  the  uni- 
tion  of  his  Human  with  the  Divine ;  which  was 
(lone  in  a  manner  so  wise  as  to  exceed  all  human 
wisdom,  and  at  the  same  time  in  an  innocent  in- 
fantile nianner.     They  also  presented  the  idea  of  a 


sepulchre,  but  not  at  the  same  time  the  idea  of  thfc 
Lord,  except  so  remotely  that  it  was  scarcely  per- 
ceived that  it  was  the  Lord,  only  as  it  were  at  a 
distance,  because  in  the  idea  of  a  sepulchre  there 
is  something  funereal,  whicli  they  thus  removed. 
Afterwards  tliey  cautiously  admitted  into  the  sep- 
ulchre something  atmospherical,  appearing  still  as 
thin  watery,  by  w  liich  they  signified,  also  by  a  be- 
coming removal,  spiritual  life  in  baptism.  After- 
wards I  saw  represented  by  them  the  descent  of 
the  Lord  to  the  bound,  and  his  ascent  with  the 
bound  into  heaven,  and  this  with  incomparable 
prudence  and  piety  ;  and,  what  was  infantile,  they 
let  down  small  ciiords,  almost  invisible,  very  soft 
and  tender,  by  which  they  raised  up  the  Lord  in 
his  ascent ;  always  in  a  holy  fear,  lest  any  thing 
in  the  representative  should  border  upon  any  thing 
in  which  there  was  not  the  spiritual  celestial :  be- 
sides other  representatives  in  which  they  are,  and 
by  which  they  are  brought  into  the  knowledges  of 
truth  and  the  affections  of  good,  as  by  plays  suita- 
ble to  the  minds  of  infants. 

1004.  How  tender  their  understanding  is,  was 
also  shown.  When  I  prayed  the  Lord's  prayer, 
and  they  then  flowed  from  their  intellectual  into 
the  ideas  of  my  thought,  it  was  perceived  that 
their  influx  was  so  tender  and  soft,  as  to  be  almost 
of  affection  alone ;  and  at  the  same  time  it  was 
then  observed,  that  their  intellectual  was  open  even 
from  the  Lord,  for  what  proceeded  from  them  was 
like  something  transfluent.  The  Lord  also  flows 
into  the  ideas  of  infants  chiefly  from  the  inniosts, 
for  nothing  closes  those  ideas,  as  with  adults,  no 
false  principles  obstructing  the  understanding  of 
truth,  nor  any  life  of  evil  obstructing  the  reception 
of  good,  and  thus  the  reception  of  wisdom.  From 
these  things  it  may  be  manifest,  that  infants  do  not 
come  instantly  after  death  into  an  angelic  state, 
but  that  they  are  successively  introduced  by  the 
knowledges  of  good  and  truth,  and  this  according 
to  all  heavenly  order  ;  for  the  very  least  things  of 
their  disposition  are  known  to  tiie  Lord,  wherefore, 
according  to  all  and  each  of  the  movements  of 
their  inclination,  they  are  led  to  receive  the  troths 
of  good  and  the  goods  of  truth. 

1005.  How  all  things  are  insinuated  into  them 
by  delightful  and  pleasant  things,  which  are  suited 
to  their  genius,  has  been  also  shown  to  me ;  for  it 
was  given  me  to  see  infants  handsomely  clothed, 
having  around  the  breast  garlands  of  flowers,  re- 
splendent with  the  most  beautiful  and  heavenly- 
colors,  and  likewise  around  their  tender  arms. 
Once  it  was  also  given  me  to  see  infants  with  their 
tutoresses,  together  with  virgins,  in  a  paradisiacal 
garden  beautifully  adorned,  not  so  much  with  trees 
as  with  laurel  espaliers,  and  thus  porticoes  with 
paths  conducting  towards  the  interior  parts;  the 
infants  themselves  were  then  clothed  in  like  man- 
ner, and  when  they  entered,  the  flowers  above  the 
entrance  glittered  most  joyfully.  Hence  it  may 
be  manifest  what  delights  they  have,  and  also  that 
by  things  pleasant  and  delightful  they  are  intro- 
duced into  the  goods  of  innocence  and  charity, 
which  goods  are  by  those  things  continually  insin- 
uated into  them  from  the  Lord. 

lOOG.  It  was  shown  me,  by  a  mode  of  communi- 
cation familiar  in  the  other  life,  what  the  ideas  of 
infants  are  when  they  see  any  objects ;  they  were 
as  if  each  and  every  object  were  alive ;  whence  in 
every  idea  of  their  thought  there  is  life.  And  it 
was  perceived,  that  infants  on  earth  have  nearly 
the  same  ideas  when  they  are  in  their  little  plays, 
for  as  yet  they  have  not  reflection,  such  as  adults 
have,  as  to  what  is  inanimate. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


2'2'3 


1007.  It  was  said  above,  that  infants  arc  of  a 
jrcnius  either  celestial  or  spiritual:  those  who  are 
(if  a  celestial  genius  are  well  distinguished  from 
those  who  are  of  a  spiritual  genius.  The  former 
think,  speak  and  act  very  softly,  so  that  scarcely 
any  thing  appears  but  what  flows  from  the  good 
of  love  to  tlio  Lord  and  towards  other  infants ;  but 
the  latter  not  so  softly,  but  in  every  tiling  with 
them  there  is  manifested  something  vibratory  like 
the  fluttering  of  birds  ;  wliich  is  also  evident  from 
'Heir  indignation,  and  from  other  things. 

lOOH.  Many  may  suppose  that  infants  remain 
mfimts  in  heaven,  and  that  they  are  as  infants 
among  the  angels.  Those  who  do  not  know  what 
an  angel  is,  may  have  been  confirmed  in  that  opin- 
ion, from  the  images  here  and  there  in  temples, 
where  angels  are  exhibited  as  infants.  But  the 
case  is  altogether  otherwise :  intelligence  and 
wisdom  make  an  angel,  and  so  long  as  infants  have 
5)0t  intelligence  and  wisdom,  they  are  indeed  with 
angels,  yet  they  are  not  angels ;  but  when  they 
«re  intelligent  and  wise,  then  first  they  become 
angels ,  yea,  what  I  have  wondered  at,  then  they 
tlo  not  appear  as  infants,  but  as  adults,  for  then 
they  are  no  longer  of  an  infantile  genius,  but  of  a 
jTiore  adult  angelic  genius  ;  intelligence  and  wis- 
d  >m  produce  this  effect.  The  reason  that  infants, 
as  they  are  perfected  in  intelligence  and  wisdom, 
appear  more  adult,  thus  as  youths  and  young  men, 
is,  because  intelligence  and  wisdom  are  essential 
spiritual  nourishment ;  therefore  the  things  which 
nourish  their  minds  also  nourish  their  bodies,  and 
this  from  correspondence  ;  for  the  form  of  the  body 
is  but  tlie  external  form  of  the  interiors.  It  is  to 
be  known  that  infants  in  heaven  do  not  advance  in 
age  beyoud  early  youth,  and  stop  there  to  eternity. 
That  I  might  know  for  certain  that  it  is  so,  it  has 
been  given  me  to  speak  with  some  who  were  edu- 
cated as  infants  in  heaven,  and  who  had  grown  up 
there ;  with  some  also  when  they  were  infants,  and 
afterwards  with  the  same  when  they  became 
youths :  and  from  them  I  have  heard  the  course  of 
their  life  from  one  age  to  another. 

1009.  The  innocence  of  infants  is  not  genuine 
innocence,  because  it  is  as  yet  without  wisdom : 
genuine  innocence  is  wisdom,  for  so  far  as  any  one 
is  wise,  so  far  he  loves  to  be  led  by  the  Lord ;  or 
what  is  the  same,  as  far  as  any  one  is  led  by  the 
Lord,  so  far  he  is  wise.  Infants  therefore  are  led 
on  from  external  innocence,  in  which  they  first 
are,  which  is  called  the  innocence  of  infancy,  to 
internal  innocence,  which  is  the  innocence  of  wis- 
dom. This  innocence  is  the  end  of  all  their  in- 
struction and  progress;  wherefore,  when  they 
come  to  the  innocence  of  wisdom,  the  innocence 
of  infancy,  which  in  the  mean  time  had  served 
them  for  a  plane,  is  then  conjoined  to  them. 

1010.  I  have  spoken  with  angels  concerning  in- 
fantas, whether  they  are  pure  from  evils,  because 
they  have  no  actual  evil,  like  adults :  but  it  was 
told  rne  that  they  are  equally  in  evil,  yea,  that  they 
also  are  nothing  but  evil;  but  that  they,  like  all 
angels,  are  withheld  from  evil  and  held  in  good  by 
tiie  Lord,  so  that  it  appears  to  them  as  if  they  were 
in  good  of  themselves.  Wherefore  also  i«ifants, 
after,  they  become  adults  in  heaven,  lest  they 
should  be  in  a  false  opinion  concerning  themselves, 
that  the  good  with  them  is  from  them  and  not  from 
the  Lord,  are  sometimes  let  back  into  their  evils, 
which  they  have  received  hereditarily,  and  are  left 
in  them,  until  they  know,  acknowledge,  and  be- 
lieve, that  the  case  is  so.  A  certain  one  also  who 
had  died  an  infant,  but  who  grew  up  in  heaven, 
was  of  a  similar  opinion,  (he  was  the  son  of  a 


certain  king  ;)  wherefore  he  was  let  back  into  the 
life  of  evils  in  which  he  was  born  ;  and  then  I  per- 
ceived, from  the  sphere  of  his  life,  that  ho  had  a 
disposition  to  domineer  over  others,  and  that  he 
esteemed  adulteries  as  nothing,  which  evils  he  had 
derived  hereditarily  from  his  parents ;  but  after  he 
had  acknowledged  that  he  was  such,  he  was  then 
again  received  among  the  angels,  with  whom  he 
was  before.  No  one  in  the  other  life  ever  snlfers 
punishment  on  account  •f  hereditary  evil,  because 
it  is  not  his,  thus  it  is  not  his  fault  that  he  is  such ; 
but  he  suflTers  on  account  of  the  actual  evil  wiiich 
is  his  own,  thus  as  far  as  he  has  aj)propriated  to 
himself  hereditary  evil  by  actual  life.  That  in- 
fants, when  they  become  adult,  are  let  back  into  a 
state  of  their  hereditary  evil,  is  not  therefore  that 
they  may  suffer  punishment  for  it;  but  that  they 
may  know,  that  of  themselves  they  are  nothing 
but  evil,  and  that  by  the  mercy  of  the  Lord  they 
are  taken  from  the  hell  which  is  with  tliem  into 
heaven,  and  that  they  are  in  heaven,  not  from  any 
merit  of  their  own,  but  from  the  Lord  ;  and  thus 
that  they  may  not  boast  before  others  of  the  good 
which  is  with  them,  for  this  is  contrary  to  the  good 
of  mutual  love,  as  it  is  contrary  to  the  truth  of 
faith. 

1011.  Several  times  when  some  infants  have 
been  together  with  me  in  choirs,  when  they  were 
as  yet  altogether  infantile,  they  were  heard  as 
something  tender  and  inordinate,  so  that  they  did 
not  yet  act  as  one,  as  they  do  afterwards,  when 
they  have  become  more  adult;  and,  what  I  won- 
dered at,  tlie  spirits  with  me  could  not  refrain  from 
leading  them  to  speak  ;  such  desire  is  innate  in 
spirits.  But  it  was  each  time  observed  that  the 
infants  resisted,  not  being  willing  so  to  speak :  the 
resistance  and  repugnance,  which  was  with  a  spe- 
cies of  indignation,  I  have  often  perceived  :  and 
when  any  liberty  of  speaking  was  given  them, 
they  said  only  thai  it  is  not  so,  I  have  been  in- 
structed that  such  is  the  temptation  of  infants,  in 
order  that  they  may  learn  and  get  accustomed  not 
only  to  resist  what  is  false  and  evil,  but  also  that 
they  may  not  think,  speak,  and  act  from  another, 
consequently  that  they  may  not  suffer  themselves 
to  be  led  by  any  other  than  the  Lord  alone. 

1012.  From  the  things  which  have  been  stated, 
it  may  be  evident  what  the  education  of  infants  is 
in  heaven,  namely,  that  by  the  intelligence  of  truth 
and  the  wisdom  of  good  they  are  introduced  into 
angelic  life,  which  is  love  to  the  Lord  and  mutual 
love,  in  which  is  innocence.  But  how  contrary 
the  education  of  infants  on  earth  is,  with  many, 
may  be  evident  from  this  example  :  I  was  in  the 
street  of  a  great  city,  and  I  saw  little  boys  fight- 
ing with  each  other;  a  crowd  flocked  around, 
which  beheld  this  with  much  gratification,  and  I 
was  informed  that  the  parents  themselves  excite 
their  little  boys  to  such  combats.  The  good  spir- 
its and  angels,  who  saw  those  things  througli  my 
eyes,  felt  such  aversion  at  it,  that  I  perceived  their 
horror ;  and  especially  at  this,  that  the  parents  in- 
cited them  to  such  things  ;  saying,  that  thus  in  the 
earliest  age  parents  extinguish  all  the  mutual  love, 
and  all  tlie  innocence,  which  infants  have  from  the 
Lord,  and  initiate  them  into  hatred  and  revenge ; 
consequently,  that  they  by  their  own  eflbrts  ex- 
clude their  children  from  heaven,  where  is  nothing 
but  mutual  love.  Let  parents,  therefore,  who  wish 
well  to  their  children,  beware  of  such  tilings. 

1013.  What  the  difference  is  between  those  who 
die  infants  and  those  who  die  adults,  shall  also  be 
told.  Those  who  die  adults,  have  a  plane  acquired 
from  the  earthly  and  material  world,  and  they  carry 


224 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


It  with  them.  This  plane  is  their  memory  and  its 
corporeal  natural  affection  :  this  remains  tixed,  and 
is  then  quiescent;  but  still  it  serves  their  thought 
after  death  for  an  ultimate  plane,  for  the  thought 
flows  into  it.  Hence  it  is,  that  such  as  that  plane 
is,  and  such  as  is  the  correspondence  of  the  ra- 
tional with  the  things  whicii  are  there,  such  is  the 
man  after  death,  ^ut  infants  who  die  infants,  and 
are  educated  in  heaven,  have  not  such  a  plane,  but 
a  spiritual  natural  plane,  syice  they  derive  nothing 
from  the  material  world  and  tiie  earthly  body ; 
wherefore  they  cannot  be  in  so  gross  affections 
and  thence  thoughts,  for  they  derive  all  things 
from  heaven.  Moreover  infants  do  not  know  tliat 
they  were  born  in  the  world,  wherefore  they  be- 
lieve that  they  were  born  in  heaven  ;  whence  they 
do  not  know  of  any  other  nativity  than  spiritual 
nativity,  which  is  effected  by  the  knowledges  of 
good  and  truth,  and  by  intelligence  and  wisdom, 
f^om  which  man  is  man  ;  and  because  these  are 
from  the  Lord,  they  believe,  and  love  to  believe, 
that  they  are  of  the  Lord  Himself.  But  still  the 
state  of  men  who  grow  up  on  earth,  may  become 
equally  as  perfect  as  the  state  of  infants  who  grow 
up  in  heaven,  if  tliey  remove  corporeal  and  earthly 
loves,  which  are  the  loves  of  self  and  the  world, 
and  in  their  place  receive  spiritual  loves.  —  H.  H. 
329-345. 

The  Wise  and  Simple  in  Heaven. 

1014.  All  are  received  into  heaven,  who  have 
loved  truth  and  good  for  the  sake  of  trutli  and 
good :  those  therefore  who  have  loved  much,  are 
they  who  are  called  wise,  but  those  who  have  loved 
little,  are  they  who  are  called  simple. 

1015.  It  is  believed  in  the  world,  that  those  who 
know  many  things,  whether  it  be  from  the  doc- 
trines of  the  church  and  the  Word,  or  from  sci- 
ences, see  truths  more  interiorly  and  acutely  than 
others,  thus  that  they  are  more  intelligent  and 
more  wise  ;  such  persons  believe  so  concerning 
themselves  :  but  what  true  intelligence  and  wisdom 
are,  what  spurious,  and  what  false,  shall  be  told  in 
what  now  follows.  True  intelligence  and  wisdom 
is  to  see  and  perceive  what  is  true  and  good,  and 
thence  what  is  false  and  evil,  and  to  distinguish 
them  well,  and  this  from  interior  intuition  and  per- 
ception. As  far  as  man  learns,  and  applies  to  life, 
so  far  he  becomes  intelligent  and  wise,  for  so  far 
the  interior  sight,  which  is  of  his  understanding, 
and  the  interior  affection,  which  is  of  his  will,  are 
perfected.  The  simple  of  this  class  are  those 
whose  interiors  are  open,  but  not  so  cultivated  by 
spiritual,  moral,  civil,  and  natural  truths ;  they 
perceive  truths  when  they  hear  them,  but  do  not 
see  them  in  themselves ;  but  the  wise  of  this  class 
are  those  whose  interiors  are  not  only  open,  but 
also  cultivated  ;  these  also  see  truths  in  themselves, 
and  perceive  them.  From  these  things  it  is  mani- 
fest, what  true  intelligence  and  wisdom  are.  —  H. 
/f.  350,  35L 

lOlG.  It  has  been  granted  me  to  speak  with  sev- 
eral of  the  learned  after  their  departure  from  the 
world ;  with  some  who  wore  of  niost  distinguished 
reputation,  and  were  celebrated  by  their  writings 
in  the  literary  world,  and  with  some  who  were  not 
so  celebrated,  but  still  had  hidden  wisdom  in  them- 
selves. Those  who  in  heart  denied  the  Divine, 
howsoever  they  confessed  Him  with  the  mouth, 
were  become  so  stupid,  that  they  could  scarcely 
comprehend  any  civil  truth,  still  less  any  spiritual 
truth.  It  was  perceived,  and  also  seen,  that  the 
interiors  of  their  minds  were  so  closed,  that  they 
appeared  as  black,  (such  things  in  the  spiritual 


world  are  presented  to  the  sight,)  and  thus  that 
they  could  not  endure  any  heavenly  light ;  thus 
neither  could  they  admit  any  influx  from  heaven. 
That  blackness,  in  which  their  interiors  appeared, 
was  greater  and  more  extended  with  those  wha 
had  confirmed  themselves  against  the  Divine  by 
the  scientifics  of  their  erudition.  Such  in  the 
otlier  life  receive  with  delight  all  that  is  false, 
which  they  imbibe  as  a  sponge  does  water ;  and 
they  repel  all  truth,  as  an  elastic  bony  substance 
repels  what  falls  upon  it.  It  is  said  also,  that  the 
interiors  of  those  who  have  confirmed  thenjselves 
against  the  Divine,  and  in  favor  of  nature,  are  os- 
sified ;  their  head  also  appears  callous,  as  if  it  were 
of  ebony,  which  reaches  even  to  the  nose  —  an  in- 
dication that  they  have  no  longer  any  perception. 
They  who  are  of  this  description  are  immersed  ii) 
quagmires,  which  appear  like  bogs,  where  they  are 
kept  in  agitation  by  the  fantasies  into  which  their 
falses  are  turned.  Their  infernal  fire  is  the  lust 
of  glory  and  of  a  name,  from  which  lust  they  in- 
veigh one  against  another,  and  from  infernal  ardor 
torment  those  there  who  do  not  worship  them  as 
deities,  and  this  they  do  to  each  other  by  turns. 
Into  such  things  all  the  learning  of  the  world  is 
changed,  which  has  not  received  into  itself  light 
from  l)eaven  by  the  acknowledgment  of  the  Divine. 

1017.  That  they  are  such  in  the  spiritual  world, 
when  they  come  thither  after  death,  may  be  con- 
cluded from  this  alone,  that  all  things  which  are  in 
the  natural  memory,  and  immediately  conjoined  to 
the  sensuals  of  the  body,  as  are  such  scientifics  as 
have  been  mentioned  just  above,  are  then  qui- 
escent, and  only  the  rational  things  which  are 
thence  serve  for  thought  and  for  discourse  there. 

1018.  But  with  respect  to  those  who  by  knowl- 
edges and  sciences  have  procured  to  themselves 
intelligence  and  wisdom,  who  are  those  who  have 
applied  all  things  to  the  use  of  life,  aVid  at  the 
same  time  have  acknowledged  the  Divine,  loved 
the  Word,  and  lived  a  spiritual  moral  lite,  the 
sciences  have  served  them  as  the  means  of  becom- 
ing wise,  and  also  of  corroborating  the  tilings, 
which  are  of  faith :  their  interiors  wliich  are  of 
the  mind,  have  been  perceived,  and  also  seen,  as 
transparent  from  light,  of  a  bright,  flamy  or  blue 
color,  such  as  that  of  diamonds,  rubies,  and 
sapphires,  which  are  pellucid;  and  this  accca-ding- 
to  confirmations  in  favor  of  a  Divine,  and  in  favor 
of  divine  truths,  from  the  sciences.  Such  is  the- 
appearance  of  true  intelligence  and  wisdom,  wheii 
it  is  exhibited  to  view  in  the  spiritual  world  •,  this 
is  derived  from  the  light  of  heaven,  which  is  di- 
vine truth  proceeding  from  the  Lord,  from  wbicli 
is  all  intelligence  and  wisdom.  The  planes  of 
that  light,  in  which  variegations  as  of  colors  exist, 
are  the  interiors  of  the  mind ;  and  the  confirma- 
tions of  divine  truths  by  those  things  which  are  in 
nature,  thus  which  are  in  the  sciences,  pradoco 
those  variegations. — H.  H.  354-356. 

1019.  On  the  right  side  from  the  lower  eartlis 
there  arose  as  it  were  a  volume,  which  was  said  to- 
consist  of  many  spirits  from  the  lower  sort  of 
people  who  were  unlearned,  but  iwt  depraved ; 
they  \v^re  rustics  and  other  sin^ple  ones,  and  in 
discoursing  with  them  they  said,  that  they  know 
the  Lord,  to  whose  name  they  commend  them- 
selves ;  they  knew  little  besides  concerning  faith 
and  its  mysteries ;  others  afterwards  arose,  who 
knew  something  more.  It  was  perceived  that  their 
interiors  were  capable  of  being  opened,  for  in  an- 
other life  this  may  be  perceived  manifestly ;  they 
had  conscience,  which  was  communicated  with  me, 
that  I  might  know  its  quality,  and  I  was  told  that 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


225 


they  had  livfd  simply  in  conjugial  love;  they  said 
that  they  loved  their  coiijugial  partner,  and  ab- 
stained from  adulteries  ;  and  that  they  did  so  from 
conscience  was  evident  from  this,  that  they  de- 
clared they  could  not  have  done  otherwise,  because 
it  was  contrary  to  their  will:  such  are  informed  in 
another  life,  and  are  perfected  in  the  good  of  love 
and  the  trutli  of  faith,  and  are  finally  received 
amongst  angels.  — .5.  C.  2759. 

1020.  I  have  seen  spirits  who,  when  they  lived  as 
men  in  the  world,  had  little  acuteness,  but  still  lived 
the  life  of  charity,  elevated  into  the  angelic  so- 
cieties, and  then  they  were  in  like  intelligence  and 
wisdom  with  the  angels  there, yea,  they  knew  no  oth- 
erwise tlian  that  that  intelligence  and  wisdom  were 
in  them  \  for  by  the  good  in  which  tliey  were,  they 
were  in  the  faculty  of  receiving  all  influx  from  tlie 
angelic  societies  in  which  they  were  ;  such  a  fac- 
ulty is  in  good,  and  hence  such  fructification.  — 
.1.  a  5527. 

1021.  Good  spirits,  in  the  heavenly  society  into 
which  they  come,  put  on  and  possess  all  the  wis- 
dom which  belongs  to  all  in  that  society,  for  such 
is  the  communion,  and  tiiis  although  in  the  life  of 
the  body,  they  had  known  nothing  at  all  of  such 
things  as  are  said  in  the  heavenly  society ;  this  is 
the  case  if  they  had  lived  in  the  good  of  charity 
in  the  world,  this  good  having  the  property  of  ap- 
propriating to  itself  all  of  wisdom,  for  in  the  good 
itself  this  lies'  implanted ;  hence  they  know  as  it 
were  of  themselves,  things  which  in  the  life  of  the 
body  were  incomprehensible,  yea  ineffable.  —  A. 
a  585<J. 

The  Rich  and  Poor  in  Heaven. 

1022.  From  much  discourse  and  life  with  the 
angels,  it  ha«  been  given  me  to  know  for  certain 
that  the  rich  come  as  easily  into  heaven  as  the 
poor,  and  that  man  is  not  excluded  from  heaven 
because  he  lives  in  abundance,  neither  is  he  re- 
ceived into  heaven  because  he  is  in  poverty. 
There  are  there  both  rich  and  poor,  and  many 
of  the  rich  in  greater  glory  and  happiness  than 
the  poor. 

102^3.  It  is  proper  to  observe  in  the  outset,  that 
a  man  may  acquire  riches  and  accumulate  wealth 
so  far  as  opportunity  is  given,  provided  it  be  not 
done  with  craft  and  dishonesty ;  that  he  may  eat 
and  drink  delicately,  provided  he  does  not  place 
his  life  in  it ;  that  he  may  dwell  magnificently  ac- 
cording to  his  condition ;  may  converse  with  others 
as  others  do ;  frequent  places  of  amusement,  and 
talk  about  the  affairs  of  the  world  ;  and  that  he 
has  no  need  to  assume  a  devout  aspect,  to  be  of  a 
sad  and  sorrowful  countenance,  to  bow  down  his 
head,  but  may  be  joyful  and  cheerful ;  nor  to  give 
his  goods  to  the  poor,  except  so  far  as  affection 
leads  him :  in  a  word,  he  may  live  in  the  external 
form  altogetlier  like  a  man  of  the  world,  and  those 
things  do  not  hinder  a  man's  coming  into  heaven, 
provided  that  inwardly  in  himself  he  thinks  prop- 
(?rly  about  God,  and  acts  sincerely  and  justly  with 
his  neighbor.  —  IL  H.  357,  358. 

1024.  Many  of  those  who  in  the  world  were  em- 
ployed in  trading  and  merchandise,  and  also  be- 
came rich  by  those  employments,  are  in  heaven  ; 
but  fewer  of  those  who  have  been  in  stations  of 
honor,  and  became  rich  by  their  offices  ;  the  reason 
is,  because  the  latter,  by  the  gains  and  honors  be- 


and  affections  from  heaven,  and  turn  them  to 
themselves ;  for  as  far  as  a  man  loves  himself  and 
the  world,  and  regards  himself  and  the  world  in 
every  thing,  so  far  he  alienates  himself  from  the 
Divine,  and  removes  himself  from  heaven. 

1025.  The  lot  of  the  rich  in  heaven  is  sucli,that 
they  excel  tlie  rest  in  opulence;  some  of  them 
dwell  in  palaces,  within  which  all  things  glitter  as 
from  gold  and  silver;  and  they  have  an  abundance 
of  all  things  for  the  uses  of  life :  yet  they  do  not 
set  their  heart  at  all  on  those  things,  but  on  uses ; 
these  they  view  clearly  and  as  in  light,  but  the 
gold  and  silver  obscurely  and  as  in  shade  respec- 
tively ;  the  reason  is,  because  in  the  world  they 
loved  uses,  and  gold  and  silver  only  as  means  and  in- 
struments. Uses  themselves  glitter  thus  in  heaven, 
the  good  of  use  as  gold,  and  the  truth  of  use  as 
silver.  Such  therefore  as  their  uses  in  the  world 
were,  such  is  their  opulence,  and  such  their  delight 
and  happiness. 

1020.  But  contrary  is  the  lot  of  the  rich  who 
have  not  believed  in  the  Divine,  and  have  rejected 
from  their  mind  the  things  which  are  of  heaven 
and  the  church  ;  they  are  in  hell,  where  are  filth, 
misery,  and  want:  into  such  things  riches  are 
changed,  which  are  loved  as  an  end  ;  nor  only 
riches,  but  also  the  uses  themselves,  which  are 
either  that  they  may  live  as  they  like  and  indulge 
in  pleasures,  and  may  be  able  to  give  up  the  mind 
more  abundantly  and  freely  to  the  commission  of 
wickedness,  or  that  they  may  rise  above  others, 
whom  they  despise.  Such  riches,  and  such  uses, 
because  they  have  nothing  spiritual  in  them,  but 
only  what  is  earthly,  become  filthy ;  for  a  spiritual 
principle  in  riches  and  their  uses  is  like  a  soul  in 
the  body,  and  as  the  light  of  heaven  in  moist 
ground  :  they  also  become  putrid  as  a  body  without 
a  soul,  and  as  moist  ground  without  the  light  of 
heaven.  These  are  they  whom  riches  have  se- 
duced and  withdrawn  from  heaven. 

1027.  Every  man's  ruling  affection  or  love  re- 
mains with  him  after  death,  nor  is  it  extirpated  to 
eternity.  Hence  also  it  may  be  manifest,  that  the 
love  of  riches,  and  of  uses  from  riches,  remains 
with  every  one  to  eternity,  and  that  it  is  altogether 
such  as  was  procured  in  the  world :  yet  with  this 
difference,  that  riches  with  those  whom  they  had 
served  for  good  uses,  are  turned  into  delights  ac- 
cording to  the  uses,  and  that  riches  with  those 
whom  they  had  served  for  evil  uses,  are  turned 
into  filth ;  with  which  also  they  are  then  delighted, 
in  like  manner  as  in  the  world  with  riches  for  the 
sake  of  evil  uses.  That  they  are  then  delighted 
with  filth  is  because  filthy  pleasures  and  crimes, 
which  had  been  to  them  the  uses  from  riches,  and 
also  avarice,  which  is  the  love  of  riches  without 
use,  correspond  to  filth :  spiritual  filth  is  nothing 
else. 

1028.  The  poor  do  not  come  into  heaven  on  ac- 
count of  their  poverty,  but  on  account  of  their  life  : 
the  life  of  every  one  follows  him,  whether  he  be 
rich  or  poor ;  there  is  not  peculiar  mercy  for  one 
more  than  for  the  other ;  he  is  received  who  has 
lived  well,  and  he  is  rejected  who  has  lived  ill. 
Moreover  poverty  equally  seduces  and  withdraws 
man  from  heaven  as  wealth :  there  are  very  many 
among  the  poor  who  are  not  contented  with  their 
lot,  who  seek  for  many  things,  and  believe  riches 
to  be  blessings  ;  wherefore,  when  they  do  not  re- 


stowed  upon  them  on  account  of  their  dispensing   ceive  them,  they  are  angry,  and  think  evil  con- 
what  is  just  and  right,  and  also  for  lucrative  and  hon- 1  corning  the   Divine  Providence;    they  also  envy 


orable  posts,  were  induced  to  love  themselves  and 

the  world,  and  thereby  to  remove  their  thoughts 

29 


others  their  good  things ;  moreover  they  equally 
defraud  others,  when  occasion  is  given,  and  the^ 


226 


COMPENDIUM   OF    THE    THEOLOGICAL   AND    SPIRITUAL 


also  live  equally  in  filthy  pleasures.  But  it  is 
otherwise  with  the  poor  who  are  content  with  their 
lot,  who  are  careful  and  diligent  in  their  work,  and 
love  labor  better  than  idleness,  and  act  sincerely 
and  faithfully,  and  then  at  the  same  time  live  a 
Christian  life. 

JO'-i!>.  From  these  things  it  may  be  manifest,  that 
the  rich  come  into  heaven  equally  as  the  poor,  and 
the  one  as  easily  as  the  other.  That  it  is  believed 
that  the  poor  come  easily  into  heaven,  and  the  rich 
■with  difficulty,  is  because  the  Word  has  not  been 
understood,  where  the  rich  and  poor  are  named. 
By  the  rich  there,  in  the  spiritual  sense,  are  meant 
those  who  abound  in  the  knowledges  of  good  and 
of  truth,  thus  who  are  within  the  church,  where 
the  Word  is  ;  and  by  the  poor,  those  who  are  want- 
ing in  those  knowledges,  and  yet  desire  them,  thus 
who  are  out  of  the  church,  where  the  Word  is  not. 
By  the  rich  man,  who  was  clothed  in  purple  and 
fine  linen,  and  was  cast  into  hell,  is  meant  the  Jew- 
ish nation,  which,  because  it  had  the  Word,  and 
thence  abounded  in  the  knowledges  of  good  and 
truth,  is  called  rich  ;  by  garments  of  purple  also 
are  signified  the  knowledges  of  good,  and  by  gar- 
ments of  fine  linen  tiie  knowledges  of  truth :  but 
by  the  poor  man,  who  lay  at  his  gate,  and  desired 
to  be  filled  with  tlie  crumbs  which  fell  from  the 
rich  man's  table,  and  was  carried  by  the  angels 
into  heaven,  are  meant  the  gentiles  who  had  not 
the  knowledges  of  good  and  truth,  and  yet  desired 
them,  Luke  xvi.  19,  31.  By  the  rich  who  were 
called  to  a  great  supper,  and  excused  themselves, 
is  also  meant  the  Jewish  nation,  and  by  the  poor 
introduced  in  their  place,  are  meant  the  gentiles 
which  were  out  of  the  church,  Luke  xiv.  16-24. 
Who  are  meant  by  the  rich  man,  of  whom  the  Lord 
says,  "  It  is  easier  for  a  camel  to  pass  through  the 
eye  of  a  needle,  than  for  a  rich  man  to  enter  into 
tlie  kingdom  of  God,"  Matt.  xLx.  24,  shall  also  be 
told.  By  the  rich  man  there  are  meant  the  riciyn 
botli  senses,  as  well  natural  as  spiritual :  the  rich 
in  the  natural  sense  are  those  who  abound  in 
riches,  and  set  their  heart  upon  them ;  but  in  the 
spiritual  sense,  those  who  abound  in  knowledges 
and  sciences,  (for  these  are  spiritual  riches,)  and 
by  them  wish  to  introduce  themselves,  from  their 
own  intelligence,  into  the  things  which  are  of 
heaven  and  the  church  :  and  because  this  is  con- 
trary to  divine  order,  it  is  said,  that  it  is  easier  for 
a  camel  to  pass  through  the  eye  of  a  needle ;  for 
in  that  sense,  by  a  camel  is  signified  the  principle 
of  knowledge  and  of  science  in  general,  and  by 
the  eye  of  a  needle  spiritual  truth.  —  H.  H.  360- 
365. 

1030.  They  who  have  been  rich  during  their  life 
in  the  body,  and  have  dwelt  in  magnificent  pal- 
aces, and  have  made  their  heaven  to  consist  there- 
in, depriving  others  of  their  property  under  various 
pretences,  without  conscience  and  without  char- 
ity, when  they  come  into  the  other  life,  they  are  at 
first,  as  was  observed  above,  introduced  into  their 
own  most  essential  life  which  tliey  had  in  the 
world,  and  also  for  some  time  it  is  allowed  them 
to  dwell  in  palaces,  in  like  manner  as  in  the  world: 
for  all,  on  their  first  entrance  into  the  other  life, 
are  received  as  strangers  and  new  guests,  and 
their  interiors  and  ends  of  life  not  being  as  yet 
discovered,  they  are  entertained  with  kindness  by 
angels  from  the  Lord,  who  do  them  good,  and  min- 
ister to  their  gratification.  But  presently  the  scene 
is  changed :  their  palaces  by  degrees  are  dissi- 
pated, and  become  small  houses,  successively  more 
and  more  mean,  till  at  length  they  are  annihilated  ; 
and  then  they  wander  about,  like  those  who  beg 


alms,  and  ask  for  reception.  But,  by  reason  of 
their  evil  nature,  they  are  expelled  from  all  socie 
ties,  and  at  length  they  become  excrementitious, 
and  emit  a  sphere  of  exhalation  like  what  arises 
from  stinking  teeth.  —  »*?.  C.  U'y'Sl. 

1031.  There  was  a  certain  spirit  who,  in  the  life 
of  the  body,  lived  in  luxury,  and  became  rich  by 
the  bounty  of  others  (ex  datis),  so  that  he  was  reck- 
oned amongst  the  more  opulent,  and  had  a  sump- 
tuous table  prepared  for  him.  This  man  wns  not 
born  rich,  but  was  made  so.  After  the  life  of  tlie 
body  such  wander  about,  and  seek  for  food  like 
beggars,  and  go  in  tattered  garments :  nor  do  they 
know  otherwise  than  that  tliey  are  in  the  life  of 
the  body.  Thus  their  [opulent]  state  is  changed 
into  the  contrary,  which  cannot  be  dore  but  witli 
pain.  —  S.  D.  777. 

Eminence  and  Opulence  of  the  Angels. 

1032.  The  eminence  and  opulence  of  the  angels 
of  heaven  shall  be  also  described  :  there  are  in  the 
societies  of  heaven  superior  and  inferior  governors, 
all  arranged  by  the  Lord,  and  subordinate  accord- 
ing to  their  wisdom  and  in*^lljgence :  their  chief, 
who  excels  the  rest  in  wisdom,  dwells  in  the  midst, 
in  a  palace  so  magnificent  that  nothing  in  tlie  uni- 
versal world  can  be  compared  with  it  •;  *he  parts 
of  its  architecture  are  so  stupendous,  'hat  I  can 
from  truth  declare,  that  they  cannot  be  described 
by  natural  language,  as  to  a  hundredth  part,  for 
art  itself  is  there  in  its  art.  Within  the  palace  are 
chambers  and  bed  chambers,  in  which  »\l  the  fur- 
niture and  ornaments  are  resplendent  ft-ith  gold 
and  various  precious  stones,  in  such  forms  as 
cannot  be  effigied,  either  in  painting  or  engrav- 
ing, by  any  artificer  in  the  world :  and,  what  is 
wonderful,  singular  things,  even  to  the  most  singu- 
lar, are  for  use,  every  one  who  enters  seeing  for 
what  use  they  are  intended,  and  also  perceiving  it 
as  from  the  transpiration  of  the  uses  through  their 
images  :  but  every  wise  person,  who  enters,  does 
not  keep  his  eye  long  fixed  in  the  images,  but  with 
his  mind  attends  to  the  uses,  inasmuch  as  these 
delight  his  wisdom.  Round  about  the  palace  are 
porticoes,  paradisiacal  gardens,  and  little  palaces  ; 
and  singular  things  are  celestial  pleasantnesses 
themselves  in  the  forms  of  their  own  beauty. 
Added  to  these  magnificent  objects,  there  are  at- 
tendant guards,  each  of  them  clad  in  shining  gar- 
ments, besides  many  other  objects.  The  subor- 
dinate governors  have  similar  magnificent  and 
splendid  abodes,  according  to  the  degrees  of  their 
wisdom,  and  they  have  wisdom  according  to  the 
degrees  of  the  love  of  uses.  Such  things  not  -nly 
appertain  to  them,  but  also  to  the  inhabitants,  all 
of  whom  love  uses,  and  perform  them  by  va  dous 
employments.  But  there  are  few  things  which 
can  be  described,  and  those  which  cannot  be  de- 
scribed are  innumerable ;  and  because  from  their 
origin  they  are  spiritual,  they  do  not  fall  into  the 
ideas  of  the  natural  man,  and  consequently  neither 
into  the  expressions  of  his  language,  only  into 
these,  that  wisdom  builds  for  herself  a  habitation, 
and  makes  it  conformable  to  herself,  and  that  on 
this  occasion,  every  thing  wliich  lies  inmostly  con- 
cealed in  any  science  or  in  any  art,  is  there  conflu- 
ent, and  gives  eftect.  These  things  are  now  writ- 
ten to  the  intent  that  it  may  be  known,  that  all 
things  in  the  heavens  also  have  reference  to  emi- 
nence and  opulence,  but  that  eminence  in  heaven 
is  of  wisdom,  and  that  opulence  is  of  science,  and 
that  such  are  the  things  to  which  man  is  led  of 
the  Lord  by  His  Divnne  Providence.  —  Jl.  E. 
1191. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


Names  in  the  Spiritual  World. 

1033.  Every  one  in  the  spiritual  world  is  named 
accordinc^  to  the  quality  of  his  love  and  wisdom  ; 
for  as  soon  as  any  one  comes  into  society  or  par- 
ticipation with  others,  he  is  forthwitli  named  ac- 
cording to  his  quality  there:  the  naming  is  done 
by  spiritual  speech,  wliich  is  such  that  it  can  give 
a  name  to  every  thing ;  because  there  each  letter 
in  the  alphabet  signifies  one  thing,  and  the  several 
letters  joined  into  one  word,  which  make  a  person's 
name,  involve  the  entire  state  of  the  thing :  this  is 
among  the  wonderful  things  in  the  spiritual  world. 
—  D.  P.  230. 

Employments  of  the  An§:els. 

1034.  The  employments  in  the  heavens  cannot 
be  enumerated,  nor  described  specifically,  but  only 
something  may  be  said  in  general  concerning 
them ;  for  they  are  innumerable,  and  likewise  va- 
rious according  to  tlie  offices  of  the  societies.  Ev- 
ery society  performs  a  peculiar  office,  for,  as  the 
societies  are  distinct  according  to  goods,  so  they 
are  according  to  uses,  since  goods,  with  all  in  the 
heavens,  are  goods  in  act,  which  are  uses.  Every 
one  there  performs  use,  for  the  kingdom  of  the 
Lord  is  a  kingdom  of  uses. 

1035.  In  the  heavens,  as  in  the  earth,  there  are 
several  administrations,  for  there  are  ecclesiastical 
affairs,  civil  aflfairs,  and  domestic  affairs.  Hence 
it  is  evident,  tliat  there  are  many  employments 
and  administrations  within  every  heavenly  society. 

103(5.  All  things  in  the  heavens  are  instituted 
according  to  divine  order,  which  is  every  where 
g\iarded  by  administrations  executed  by  the  an- 
gels ;  by  the  wiser,  those  things  which  are  of  the 
general  good  or  use,  by  the  less  wise,  those  which 
are  of  particular  use,  and  so  forth :  they  are  sub- 
ordinated, just  as  in  divine  order  uses  are  sub- 
ordinated. Hence  also  dignity  is  adjoined  to  every 
employment,  according  to  the  dignity  of  the  use  ; 
but  still  an  angel  does  not  claim  dignity  to  himself, 
but  ascribes  all  to  the  use  ;  and  because  use  is  the 
good  which  he  performs,  and  all  good  is  from  the 
Lord,  therefore  he  ascribes  all  to  the  Lord. 
Wherefore,  he  who  thinks  of  honor  for  himself 
and  thence  for  use,  and  not  for  use  and  thence  for 
himself,  cannot  perform  any  office  in  heaven,  be- 
cause he  looks  backward  from  the  Lord,  regarding 
himself  in  the  first  place,  and  use  in  the  second.  — 
H.  H.  387-389. 

1037.  There  are  societies,  whose  employments 
are  to  take  care  of  infants ;  there  are  other  socie- 
ties, whose  employments  are  to  mstruct  and  edu- 
cate them  as  tliey  grow  up :  there  are  others,  who 
in  like  manner  instruct  and  educate  boys  and  girls, 
who  are  of  a  good  disposition  from  education  in 
the  world,  and  come  thence  into  heaven :  there 
arc  others,  who  teach  the  simple  good  from  the 
Christian  world,  and  lead  them  into  the  way  to 
heaven:  there  are  others,  wlio  in  like  manner  teach 
and  lead  the  various  gentile  nations :  there  are 
others,  who  defend  novitiate  spirits,  which  are 
those  who  have  come  recently  from  the  world,  from 
infestations  by  evil  spirits  :  there  are  some  also, 
who  are  present  to  those  who  are  in  the  lower 
earth ;  and  also  some  who  are  present  to  those 
who  are  in  tiie  liells,  and  restrain  them  from  tor- 
menting each  other  beyond  the  prescribed  limits  : 
there  are  also  some  who  are  present  to  those  who 
are  raised  from  the  dead.  In  general,  angels  of 
every  society  are  sent  to  men,  that  they  may  guard 
tliem,  and  withdraw  them  from  evil  affections,  and 
tlience  thonglits,  and  inspire  them  witli  good  affec- 


tions, so  far  as  they  receive  them  from  freedom,  by 
whicli  also  they  rule  the  deeds  or  works  of  men. 
removing,  as  far  as  it  is  possible,  evil  intentions. 
Angels,  when  tlicy  are  with  men,  as  it  were  dwell 
in  their  affections,  and  are  near  a  man,  so  far  as 
he  is  in  good  from  truths,  but  arc  more  remote  in 
proportion  as  his  life  is  distant  from  good.  But  .ill 
these  employments  of  angels  are  functions  of  tin; 
Lord,  through  the  angels,  for  the  angels  perform 
them,  not  from  themselves,  but  from  the  Lord. 
Hence  it  is,  that  by  angels  in  the  Word,  in  its  in- 
ternal sense  are  not  understood  angels,  but  somi-- 
thing  of  the  Lord  ;  and  hence  it  is  that  angels,  in 
the  Word,  are  called  gods. 

1038.  These  employments  of  the  angels  are 
their  general  employments,  but  every  one  has  his 
particular  charge ;  for  every  general  use  is  com- 
posed of  innumerable  ones,  which  are  called  me- 
diate, administering,  subservient  uses :  all  and 
each  are  coordinated  and  subordinated  according 
to  divine  order,  and  taken  together  make  and  per- 
fect the  general  use,  which  is  the  general  good. 

1039.  In  ecclesiastical  affairs  are  those  in  heaven, 
who  in  the  world  loved  the  Word,  and  from  desire 
sought  for  the  truths  there,  not  for  the  sake  of 
honor  or  gain,  but  for  the  sake  of  use  of  life,  both 
for  themselves  and  others.  These,  according  to 
the  love  and  desire  of  use,  are  there  in  illustration 
and  in  the  light  of  wisdom,  into  which  also  they 
come  from  the  Word  in  the  heavens,  which  is  not 
natural  as  in  the  world,  but  spiritual.  These  per- 
form the  office  of  preachers,  and  there  according 
to  divine  order  those  are  in  a  superior  place,  who 
from  illustration  excel  others  in  wisdom.  In  civil 
affairs  are  those,  who  in  the  world  loved  their 
country  and  its  general  good  in  preference  to  their 
own,  and  have  done  what  is  just  and  right  from  tiic 
love  of  what  is  just  and  right:  as  far  as  these  from 
the  desire  of  love  investigated  the  laws  of  what  is 
just,  and  have  thence  become  intelligent,  so  far 
they  are  in  the  faculty  of  administering  ofHces  i;i 
heaven,  which  also  they  administer  in  that  place  or 
degree  in  which  their  intelligence  is,  and  this  also 
is  then  in  an  equal  degree  with  the  love  of  use  for 
the  general  good.  Moreover,  in  heaven  there  are 
so  many  offices  and  so  many  administrations,  ami 
so  many  employments  also,  that  they  cannot  be 
enumerated  on  account  of  their  abundance  ;  in  the 
world  there  are  comparatively  few.  All,  how 
many  soever  there  be,  are  in  the  delight  of  their 
work  and  labor  from  the  love  of  use,  and  no  one 
from  the  love  of  self  or  of  gain :  nor  has  any  one 
the  love  of  gain  on  account  of  life,  because  all  the 
necessaries  of  life  are  given  to  them  gratuitously ; 
they  are  housed  gratuitously,  they  are  clothed  gra- 
tuitously, and  they  are  fed  gratuitously. 

1040.  Every  one  in  heaven  is  in  his  work  ac- 
cording to  correspondence,  and  the  correspondence 
is  not  with  the  work,  but  with  the  use  of  every 
work.  He  in  heaven,  who  is  in  an  employment  or 
work  corresponding  to  his  use,  is  in  a  state  of  life 
altogether  similar  to  that  in  which  he  was  in  tlie 
world,  for  what  is  spiritual  and  what  is  natural  act 
as  one  by  correspondences ;  yet  with  this  ditTer- 
ence,  that  he  is  in  more  interior  delight,  because 
in  spiritual  life,  which  is  more  interior  life,  and 
hence  more  receptive  of  heavenly  blessedness.  — 
H.  H.  391-394. 

Eternal  Rest. 

1041.  Eternal  rest  is  not  idleness,  since  from 
idleness  is  languor,  torpor,  stupor,  and  deep  sleep 
of  the  mind,  and  thence  of  the  wliole  body,  and 
these  are  death  and  not  life,  and  still  less  etcrnaj 


228 


COMPENDIUxM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


life  in  which  the  angels  of  heaven  are  ;  wherefore 
eternal  rest  is  a  rest  which  dispels  these,  and 
causes  man  to  live ;  and  this  is  nothing  else  but 
such  as  elevates  the  mind  ;  it  is  therefore  some 
study  and  work  by  which  the  mind  is  excited,  viv- 
ified and  delighted ;  and  this  is  done  according  to 
the  use,  from  which,  in  which,  and  to  which  it  op- 
erates ;  hence  it  is,  that  the  entire  heaven  is  re- 
garded by  the  Lord  as  containing  uses  ;  and  every 
angel  is  an  angel  according  to  use ;  the  pleasure 
of  use  carries  him  on,  as  a  favorable  stream  does 
a  ship,  and  causes  him  to  be  in  eternal  peace,  and 
in  the  rest  of  peace  ;  thus  is  understood  eternal 
rest  from  labors.  —  C.  L.  207. 

Amusements  and  Pastimes  of  Heaven. 

1042.  There  are  here  days  of  festivity  appointed 
by  the  prince,  that  the  mind  may  be  relaxed  from 
the  fatigue  which  the  desire  of  emulation  had  in- 
duced upon  some.  On  these  days  there  are  con- 
certs of  music  and  songs  in  the  public  places  ;  and 
out  of  the  city  games  and  shows.  Then  orches- 
tras are  raised  in  the  public  places,  surrounded 
with  lattices  formed  of  thick  vines,  from  which 
hang  clusters  of  grapes ;  within  which,  on  three 
elevations,  sit  musicians  with  stringed  instruments, 
and  with  wind  instruments,  of  tones  high  and  low, 
soft  and  loud ;  and  at  the  sides  are  men  singers 
and  women  singers,  and  they  entertain  the  citizens 
with  the  most  delightful  songs  and  anthems,  cho- 
ruses and  solos,  varied  by  intervals,  as  to  the  kinds. 
These  things  continue  there,  on  those  days  of 
festivity,  from  morning  to  noon,  and  after  this  till 
evening.  .  .  .  Moreover,  every  morning  there 
are  heard,  from  the  houses  around  the  forum,  the 
sweetest  songs  of  virgins  and  girls,  with  which  the 
v.hole  city  resounds.  There  is  an  affection  of 
spiritual  love,  which  is  sung  every  morning,  that 
is,  is  sounded  by  modifications  or  modulations  of  a 
musical  voice,  and  that  affection  is  perceived  in 
the  singing  as  if  it  were  itself:  it  flows  into  the 
souls  of  the  hearers,  and  excites  them  to  a  cor- 
respondence. Such  is  heavenly  singing.  The  fe- 
unale  singers  say  that  the  sound  of  their  singing, 
:  as  it  were,  inspires  and  animates  itself  from  with- 
in, and  delightfully  exalts  itself  according  to  its 
.  reception  by  the  hearers.  This  being  ended,  the 
windows  of  the  houses  of  the  forum,  and  at  the 
same  time  of  tlie  houses  of  the  streets,  are  shut, 
and  also  the  doors :  and  the  whole  city  is  still,  nor 
is  any  noise  any  where  heard,  nor  do  any  loiterers 
appear :  all  then  go  about  the  duties  of  their 
offices.  ...  At  noon  the  doors  are  opened, 
and  in  the  afternoon  the  windows  also,  in  some 
places,  and  sports  of  boys  and  girls  are  seen  in 
the  streets,  their  nurses  and  masters  regulating 
them,  sitting  in  the  porches  of  the  houses.  .  .  . 
At  the  sides  of  the  city,  in  the  outermost  parts  of 
it,  there  are  various  games  of  boys  and  young  men  ; 
there  are  games  of  running,  there  are  games  of  ball, 
there  are  games  witii  the  ball  called  racket ;  there 
are  contests  among  the  boys  to  find  who  are  most  ex- 
pert in  speaking,  acting  and  perceiving,  and  for 
;  those  who  are  most  expert  some  leaves  of  laurel  are 
given  as  a  reward :  besides  many  other  things,  which 
call  forth  into  exercise  the  latent  talents  of  the  boys. 
.  .  Moreover,  out  of  the  city  there  are  exhi- 
bitions of  comedians  upon  theatres,  representing 
the  various  proprieties  and  virtues  of  moral  life.  — 
T.  C.  R.  745. 

1043.  In  heaven,  as  well  as  in  the  world,  there 
are  meats  and  drinks,  there  are  feasts  and  repasts : 
the  great  ones  there  have  tables,  upon  which  are 
the  richest  kinds  of  food,  dainties  and  delicacies, 


by  which  their  minds  are  exhilarated  and  recreated  ; 
and  there  are  also  games  and  shows ;  there  is  mu- 
sic, vocal  and  instrumental ;  and  all  those  things 
in  the  highest  perfection.  Such  things  also  are 
joys  to  them,  but  not  happiness  ;  happiness  must  be 
in  the  joys,  and  thence  from  the  joys ;  the  happi- 
ness in  joys  causes  them  to  be  joys  ;  it  gives  them 
their  relish,  and  prevents  them  from  becoming 
tasteless  and  loathsome  ;  and  this  happiness  every 
one  has  from  the  use  which  he  performs  in  his 
function.  There  is  a  certain  latent  vein  in  the  af- 
fection of  the  will  of  every  angel,  which  draws  his 
mind  to  do  something ;  the  mind,  by  this,  tran- 
quillizes and  satisfies  itself;  this  satisfaction  and 
that  tranquillity  make  a  state  of  mind  receptible 
of  the  love  of  use  from  the  Lord ;  from  the  recep- 
tion of  this  is  heavenly  happiness,  which  is  the 
life  of  those  joys  which  have  been  before  men- 
tioned. Heavenly  food,  in  its  essence,  is  nothing 
else  than  love,  wisdom  and  use  together ;  that  is, 
use  through  wisdom  from  love ;  wherefore,  food 
for  the  body  is  given  to  every  one  in  heaven,  ac- 
cording to  the  use  which  he  performs  ;  magnificent 
to  those  who  are  in  eminent  uses  ;  moderate,  but 
of  exquisite  relish,  to  those  who  are  in  uses  of  a 
middle  degree ;  and  mean  to  those  Avho  are  in 
mean  uses  ;  but  none  to  the  slothful.  — -  T.  C.  R. 
735. 

1044.  There  was  there  a  spacious  house,  in 
which  were  more  than  fifty  apartments,  distin- 
guished according  to  the  various  kinds  of  conver- 
sation. In  some  apartments  they  conversed  about 
such  things  as  they  had  seen  and  heard  in  the 
public  squares  and  in  the  streets  ;  in  others  they 
conversed  about  the  various  amiable  qualities  of 
the  fair  sex,  with  so  much  pleasantry  that  the  faces 
of  all  in  the  company  were  expanded  with  smiles 
of  mirth ;  in  other  apartments  they  spoke  of  tiie 
news,  concerning  courts,  concerning  ministries, 
concerning  state  policy,  concerning  various  things 
which  had  emanated  from  privy  councils,  together 
with  reasonings  and  conjectures  concerning  the 
events ;  in  others  concerning  trade ;  in  others  con- 
cerning subjects  of  literature ;  in  others  about 
such  things  as  are  of  civil  prudence  and  moral 
life ;  in  others  concerning  the  affairs  of  the  church 
and  concerning  sects  ;  &c.  It  was  given  me  to 
look  into  that  house,  and  I  saw  them  running 
about  from  one  apartment  to  another,  seeking  for 
some  to  sympathize  with  their  affection,  and 
thence  to  participate  of  their  joy.  —  7'.  C.  i?.  734. 

Heavenly  Joy  and  Happiness. 

1045.  All  the  delights  of  heaven  are  conjoined 
with  and  are  in  uses,  because  uses  are  the  goods 
of  love  arid  charity  in  which  the  angels  are ; 
wherefore  every  one  has  delights  such  as  the  uses 
are,  and  likewise  in  such  a  degree  as  is  the  affec- 
tion of  use. 

1046.  Some  spirits,  from  an  opinion  conceived 
in  the  world,  believed  heavenly  happiness  to  con- 
sist in  an  idle  life,  in  which  they  would  be  served 
by  others ;  but  they  were  tiild  that  no  happiness 
ever  consists  in  resting  from  employment,  and 
thence  having  happiness ;  thus  every  one  would 
wish  to  have  the  happiness  of  others  for  himself, 
and  when  every  one  would  wish  for  it,  no  one 
would  have  it.  Such  a  life  would  not  be  active 
but  idle,  in  which  the  faculties  would  become  tor- 
pid ;  when  yet  it  may  be  known  to  all,  that  with- 
out active  life  there  can  be  no  happiness  of  life, 
and  that  cessation  from  employment  is  only  for  the 
sake  of  recreation,  that  one  may  return  with 
greater  alacrity  to  the  activity  of  his  life.     After- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


229 


wards  it  was  shown  by  many  things,  that  angolic 
life  consists  in  perfornung  the  goods  of  cliurity, 
which  are  uses,  and  tliat  all  tiie  luippinoss  of  the 
angels  is  in  use,  from  use,  and  according  to  use. 
To  Ihose  who  had  an  idea  that  heavenly  joy  con- 
sisted in  living  a  life  of  indolence,  and  of  breath- 
ing eternal  joy  without  employment,  it  was  given 
to  perceive,  in  order  to  make  them  ashamed,  what 
snch  a  life  is  ;  and  it  was  perceived  that  it  was 
very  sad,  and  that  all  joy  thus  perishing,  after  a 
short  time  they  would  loathe  and  nauseate  it. 

1047.  Some  spirits  who  believed  themselves  bet- 
ter instructed  than  otliers,  said  that  it  was  their  be- 
lief in  the  world,  that  heavenly  joy  consisted  in  this 
alone,  that  they  should  praise  and  celebrate  God, 
and  that  this  was  active  life  :  but  they  were  told, 
that  to  praise  and  celebrate  God  is  not  such  active 
life,  and  that  neither  has  God  need  of  praises  and 
celebration,  but  that  He  wills  that  they  should  per- 
form uses,  and  thus  the  goods  which  are  called 
goods  of  charity.  But  they  were  not  able  to  have 
any  idea  of  heavenly  joy  in  the  goods  of  charity, 
but  of  servitude ;  but  the  angels  testified  that  there 
was  the  highest  state  of  freedom,  because  it  pro- 
ceeds from  interior  affection,  and  is  conjoined  with 
ineffable  delight.  —  H.  H.  40-2-404. 

1048.  Certain  spirits  were  informed  that  all 
goods  increase  immensely  in  the  other  life,  and 
that  such  is  the  life  in  the  body,  that  they  cannot 
go  further  than  to  love  the  neighbor  as  themselves, 
because  they  are  in  corporeals  ;  but  when  tiiese 
are  removed,  the  love  then  becomes  more  pure, 
and  at  length  angelic,  which  is  to  love  the  neighbor 
more  than  themselves :  for  in  the  heavens  their  de- 
light is  to  do  good  to  another,  and  it  is  not  delight- 
ful to  do  good  to  themselves,  unless  that  it  may 
become  anotlier's,  thus  for  the  sake  of  another ; 
and  that  this  is  to  love  the  neighbor  more  than 
themselves.  That  it  is  possible  for  such  love  to  be 
given,  may  be  manifest,  it  was  said,  in  the  world, 
from  the  conjugial  love  of  some  persons,  in  that 
they  preferred  death  rather  than  that  any  injury 
should  be  done  to  their  consort;  from  tlie  love  of 
parents  towards  their  children,  in  that  a  mother 
would  rather  suffer  hunger  than  see  her  infant  in 
want  of  food :  likewise  from  sincere  friendship, 
that  one  friend  will  expose  himself  to  perils  for  an- 
other; and  likewise  from  civil  and  pretended 
friendship,  which  wishes  to  emulate  what  is  sin- 
cere, in  tliat  they  offer  the  better  things  to  those 
to  whom  they  say  they  wish  well,  and  also  that 
they  carry  such  good  will  in  the  mouth,  altiiough 
not  in  the  heart ;  lastly,  from  the  nature  of  love, 
which  is  such,  that  its  joy  is  to  serve  others  not  for 
its  own  sake  but  for  theirs.  But  these  things  tiiey 
could  not  comprehend  who  loved  themselves  more 
than  others,  and  who  in  the  life  of  the  body  had 
been  greedy  of  gain ;  least  of  all  could  the  ava- 
ricious. —  H.  H.  406. 

104'J.  I  have  spoken  with  spirits  who  supposed 
heaven  and  heavenly  joy  to  consist  in  this,  that 
they  should  be  great.  But  they  were  told,  that  in 
heaven  he  is  the  greatest  who  is  the  least,  for  he  is 
called  least  who  has  no  power  and  wisdom,  and 
wishes  to  iiave  no  power  and  wisdom  from  himself, 
but  from  the  Lord  ;  and  he  who  is  the  least  in  such 
a  sense,  has  the  greatest  happiness  ;  and  because 
he  has  the  greatest  happiness,  it  thence  follows 
that  he  is  the  greatest ;  for  thus  from  the  Lord  ho 
has  all  power,  and  excels  all  in  wisdom ;  and  what 
is  it  to  be  the  greatest,  unless  to  be  the  most 
happy  ?  for  to  be  most  happy  is  what  the  powerful 
seek  by  power,  and  the  rich  by  riches.  It  is 
further  said,  that  heaven  does  not  consist  in  this, 


that  one  should  desire  to  be  least  with  a  view  to 
be  the  greatest,  for  then  he  aspires  and  covets  to 
be  the  greatest ;  but  it  consists  in  willing  from  the 
heart  the  good  of  others  more  than  of  themselves, 
and  in  serving  others  for  tiie  sake  of  their  happi- 
ness, witii  no  view  to  remuneration  on  their  own 
account,  but  from  love.  —  H.  H.  408. 

1050.  But  that  I  miglit  know  what  and  of  what 
quality  heaven  is,  and  heavenly  joy,  it  has  been 
often  and  for  a  long  time  granted  me  by  the  Lord 
to  perceive  the  d(>lights  of  heavenly  joys  ;  where- 
fore I  am  enabl(!(l  to  know  them,  because  from  liv- 
intr  experience,  but  can  never  describe  them:  yet 
something  shall  be  said,  in  order  that  some  idea  of 
them  may  be  had.  It  is  an  affection  of  innumera- 
ble delights  and  joys,  which  together  present  some- 
thing general,  in  which  general  tiling,  or  in  which 
general  affection,  are  the  harmonies  of  innumeri- 
ble  affections,  wliich  do  not  come  to  the  perception 
distinctly,  but  obscurely,  because  the  perception 
is  most  general :  still  it  was  given  to  jjerceive,  that 
tilings  innumerable  were  in  it,  so  arranged  that 
they  can  never  bo  described  ;  those  innumerable 
things  being  such  as  flow  from  the  order  of  heaven. 
Such  is  the  order  in  each  of  the  things  and  the 
least  things  of  the  affection,  which  are  only  pre- 
sented and  perceived  as  one  most  general  thing, 
according  to  the  capacity  of  him  who  is  the  sub- 
ject. In  a  word,  infinite  things  arranged  in  a  most 
orderly  form  are  in  every  general  thing  ;  and  there 
is  no  one  but  what  lives,  and  affects,  and  indeed 
all  of  them  from  the  inmosts,  for  from  inmosts 
heavenly  joys  proceed.  It  was  perceived  also, 
that  the  joy  and  delight  came  as  from  the  heart, 
diffusing  themselves  most  softly  through  all  the 
inmost  fibres,  and  thence  into  the  congregated 
fibres,  with  such  an  inmost  sense  of  gratification, 
that  the  fibre  is  as  it  were  nothing  but  joy  and  de- 
light, and  every  thing  perceptive  and  sensitive 
thence  in  like  manner  living  from  happiness.  The 
joy  of  bodily  pleasures,  compared  with  those  joys, 
is  as  a  gross  and  pungent  clot  compared  with  a 
pure  and  most  gentle  aura.  It  was  observed,  that 
when  I  wished  to  transfer  all  my  delight  into  an- 
other, a  more  interior  and  fuller  delight  than  the 
former  continually  flowed  in  in  its  place,  and  the 
more  I  wished  this,  the  more  it  flowed  in ;  and  it 
was  perceived  that  this  was  from  the  Lord.  —  H. 
H.  413. 

1051.  Heavenly  felicity  can  never  exist  but 
from  heavenly  harmony,  and  from  the  agreement 
of  the  states  of  angels,  and  from  a  state  acquired 
by  vastation  or  temptation.  Such  delights  are  im- 
perceptible to  man,  and  exceed  the  most  sublime 
imagination.  The  state  of  felicity  may  be  repre- 
sented by  a  celestial  paradise,  affording  absolute 
and  inexpressible  delight,  with  indefinite  variety ; 
for  the  representations  are  so  vivid,  that  they  im- 
measurably surpass  the  imagination  and  concep- 
tion of  man.  This  arises  from  mutual  love,  and 
from  the  agreement  of  all,  so  that  no  one  wishes 
to  be  his  own,  but  each  desires  to  be  the  ])roperty 
of  all,  and  this  from  inmost  affection  ;  but  words 
are  wanting  to  describe  this  delightful  state.  —  S. 
D.  301. 

1052.  In  the  angelic  state  each  communicates 
his  own  blessedness  and  happiness  to  another ;  for 
in  the  other  life  there  is  a  most  exquisite  commu- 
nication and  perception  of  all  affections  and 
thoughts,  in  consequence  of  which  every  individ- 
ual communicates  his  delight  to  all  others,  and  all 
others  to  every  individual,  so  tliat  each  is  as  it 
were  the  centre  of  all,  this  being  the  celestial  form. 
Hence,  as  the  number  of  those  who  constitute  the 


230 


COMPENDIUM    OF    THE    THEOLOGICAL    AND  SPIRITUAL 


Lord's  kiigdom  is  increased,  so  itiuch  greater  is 
Uieir  Irappuiess,  for  it  is  augtnented  in  the  same 
proportion,  and  therefore  it  is  that  the  happiness 
of  heaven  is  inexpressible.  Such  is  the  comniu- 
lucation  of  all  with  each,  and  of  each  with  all, 
when  one  loves  another  better  than  himself;  but 
in  case  any  one  wishes  better  to  himself  than  to 
another,  then  the  love  of  self  prevails,  and  this 
communicates  nothing  from  itself  to  another,  ex- 
cept the  idea  of  itself,  which  is  altogether  defiled, 
and,  when  perceived,  is  instantly  separated  and  re- 
jected.—^.  C.  549. 

1053.  A  certain  angel,  enumerating  only  the 
most  universal  kinds  [genera]  of  the  delights  of 
spirits,  or  of  those  in  the  first  heaven,  reckoned  them 
to  amount  to  about  four  hundred  and  seventy-eight. 
From  this  fact  an  idea  may  be  formed  of  the  vast 
number  of  the  less  universal  kinds,  and  of  the  in- 
numerable species  belonging  to  each ;  for  since 
this  is  the  case  in  the  first  heaven,  how  illimitable 
must  be  the  kinds  of  happiness  in  the  heaven  of 
angelic  spirits,  and  still  more  in  that  of  the  heaven 
of  angels! — ^.  C.  457. 

1054.  By  like  repeated  experience  I  have  been 
convinced,  that  all  the  joy  and  happiness  known  in 
heaven  are  from  the  Lord  alone  ;  one  instance  of 
which  experience  it  is  here  permitted  me  to  relate : 
I  observed  some  angelic  spirits  busily  employed  in 
constructing,  in  honor  of  the  Lord,  a  chandelier 
with  its  lamps  most  elegantly  decorated.  I  watched 
them  for  an  hour  or  two,  whilst  they  labored  to 
make  each  and  every  part  beautiful  and  represen- 
tative, supposing  that  what  they  did  was  done  from 
themselves  ;  although  it  was  given  me  to  perceive 
clearly,  that  of  themselves  they  could  invent  noth- 
ing. At  length,  after  some  hours,  they  mentioned 
having  made  a  most  beautiful  representative  chan- 
delier in  honor  of  the  Lord,  at  which  they  rejoiced 
from  the  inmost  of  their  hearts.  I  told  them,  how- 
ever, that  they  had  never  either  devised  or  con- 
structed any  thing  of  themselves,  but  that  the  Lord 
alone  had  done  it  for  them :  at  first  they  would 
scarcely  believe  what  I  said,  but  being  angelic 
spirits,  they  received  illustration,  and  confessed 
that  it  was  really  so.  It  is  also  true  with  respect 
to  all  other  representatives,  and  each  and  every 
attribute  of  affection  and  thought,  consequently 
with  heavenly  joys  and  happiness,  that  even  the 
least  of  them  is  from  the  Lord  alone.  —  A.  C. 
552. 

1055.  I  have  discoursed  with  the  angels  con- 
cerning the  memory  of  things  past,  and  thence 
anxiety  about  things  to  come,  and  have  been  in- 
structed, that  the  more  interior  and  perfect  the  an- 
gels are,  so  much  the  less  care  they  have  about 
what  is  past,  or  thought  about  what  is  to  come, 
and  that  thence  also  is  their  happiness  ;  they  say, 
that  the  Lord  gives  them  every  moment  what  to 
think,  and  this  with  blessedness  and  happiness, 
and  that  thus  they  are  without  cares  and  anxieties ; 
also,  that  this  was  meant  in  an  internal  sense  by 
the  Israelites  receiving  manna  daily  from  heaven, 
and  by  the  daily  bread  prayed  for  in  the  Lord's 
prayer,  and,  likewise,  by  the  precept  not  to  be  so- 
licitous about  what  they  eat  or  drink,  or  with  what 
they  are  clothed.  But  although  they  have  no  care 
about  what  is  past,  and  no  anxiety  about  what  is  to 
come,  they  have  still  the  most  perfect  remembrance 
of  what  is  past,  and  intuition  of  what  is  to  come, 
because  in  every  present  of  theirs  there  is  both 
the  past  and  the  future ;  thus  they  have  a  more 
perfect  memory  than  can  ever  be  thought  and  ex- 
pressed.—^. C.  2493. 


Age  in  Heaven. 

1056.  Those  who  are  in  heaven  are  continually 
advancing  to  the  spring  of  life,  and  the  more  thou- 
sands of  years  they  live,  to  a  spring  so  much  the 
more  delightful  and  happy,  and  this  to  eternity, 
with  increments  according  to  the  progresses  and 
degrees  of  love,  of  charity,  and  of  faith.  Of  the 
female  sex,  those  who  have  died  old  and  worn  out 
with  age,  and  have  lived  in  faith  in  the  Lord,  in 
charity  towards  the  neighbor,  and  in  happy  con- 
jugial  love  with  a  husband,  after  a  succession  of 
years,  come  more  and  more  into  the  flower  of 
youth  and  adolescence,  and  into  a  beauty  which 
exceeds  every  idea  of  beauty  ever  perceivable  by 
the  sight.  Goodness  and  charity  is  what  forms  and 
makes  a  resemblance  of  itself,  and  causes  the  de- 
lightful and  beautiful  of  charity  to  shine  forth  from 
the  minutest  parts  of  the  face,  so  that  they  them- 
selves are  forms  of  charity.  They  have  been  seen 
by  some,  and  have  excited  astonishment.  The  form 
of  charity,  which  is  seen  to  the  life  in  heaven,  is 
such,  that  charity  itself  is  what  effigies  and  is  effi- 
gied ;  and  this  in  such  a  manner,  that  the  whole 
angel,  especially  the  face,  is  as  it  were  charity, 
which  manifestly  both  appears  and  is  perceived ; 
which  form,  when  it  is  beheld,  is  ineffable  beauty, 
affecting  with  charity  the  very  inmost  life  of  the 
mind.  In  a  word,  to  grow  old  in  heaven  is  to 
grow  young :  those  who  have  lived  in  love  to  the 
Lord,  and  in  charity  towards  the  neighbor,  become 
such  forms,  or  such  beauties,  in  the  other  life. — 
H.  H.  414. 

A  Desire  to  enter  Heaven,  with  an  Unfitness 
for  it. 

1057.  Very  many,  on  their  first  entrance  into 
another  life,  inquire  only  how  they  may  be  ad- 
mitted into  heaven,  being  utterly  ig-norant  of  the 
real  nature  of  heaven,  as  consisting  in  mutual 
love,  and  of  heavenly  joy  as  being  the  joy  derived 
from  that  love  ;  wherefore,  in  consideration  of  their 
ignorance,  they  are  first  informed  what  heaven  and 
heavenly  joy  are,  even  by  living  experience.  A 
novitiate  spirit,  who  at  his  first  entrance  into  the 
other  life  longed  to  be  admitted  into  heaven,  had 
his  interiors  opened,  that  he  might  perceive  the  na- 
ture of  heavenly  joy,  and  be  n)ade  sensible,  in  some 
degree,  of  its  delight.  No  sooner,  however,  was 
the  heavenly  influx  felt,  than  he  began  to  cry  out  in 
great  agony,  praying  earnestly  to  be  delivered  from 
it,  and  declaring  that  he  should  die  if  his  pain  was 
not  removed ;  wherefore  his  interiors  were  closed 
towards  heaven,  and  he  was  thus  restored  to  him- 
self From  this  instance  it  may  appear,  mth  what 
stings  of  conscience  and  uneasiness  they  are  tor- 
mented, who  are  only  even  partially  admitted  into 
heaven,  if  unprepared  to  dwell  there. 

1058.  Certain  others  also  seeking  to  enter 
heaven,  who  were  ignorant  of  its  nature,  were 
informed  that  to  do  so,  without  being  principled  in 
a  faith  grounded  in  love,  was  as  dangerous  as  to 
walk  into  a  fire.  They  still,  however,  persisted  in 
their  attempts,  but  when  they  arrived  at  the  outer- 
most verge  of  heaven,  or  the  lowest  sphere  of  an^ 
gelic  spirits,  they  Avere  so  powerfully  affected,  as 
to  precipitate  themselves  down  again.  By  this 
they  were  instructed  how  dangerous  it  is  even  to 
approach  towards  heaven,  previous  to  being  pre- 
pared by  the  Lord  to  receive  the  affections  of 
faith. 

1059.  A  spirit  wlio,  during  his  life  in  the  body, 
had  made  light  of  adulteries,  was,  agreeably  to  lus 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


231 


desire,  admitted  to  the  verj^e  of  heaven  ;  but  when 
he  came  there  he  began  to  be  tortured,  and  to 
smell,  as  it  were,  arising  from  himself,  the  stench 
of  a  dead  body,  which  was  intolerable.  He  felt 
also,  as  if  to  advance  farther  would  be  attended 
with  destruction,  and  therefore  threw  himself  down 
to  the  lower  earth,  enraged  to  think  that  he  should 
suffer  such  tortures  on  ;ipproaching  the  threshold 
of  heaven,  which  was  because  he  then  came  into  a 
sphere  opposite  to  adulteries.  This  spirit  is  amongst 
the  unhappy. — 4.  C.  .5.37-539. 

Immensity  of  Heaven. 

lOfiO.  That  the  heaven  of  the  Lord  is  immense, 
may  be  manifest  from  several  things  which  have 
been  said  and  shown  in  the  foregoing  chapters, 
especially  from  this,  that  heaven  is  from  the  human 
race,  and  not  only  from  those  who  are  born  within 
the  church,  but  also  from  those  who  are  born  out  of 
the  church ;  thus  from  all,  since  the  first  beginning 
of  this  earth,  who  have  lived  in  good.  How  great 
the  multitude  of  men  in  all  this  terrestrial  globe  is, 
any  one  may  conclude  who  knows  any  thing  con- 
cerning the  parts,  the  regions  and  kingdoms  of  this 
earth.  Whoever  goes  into  a  calculation,  will  find 
that  several  thousands  of  men  depart  thence  every 
day,  thus  within  a  year  several  myriads  or  millions  ; 
and  this  from  the  earliest  times,  since  which  some 
thousands  of  years  have  elapsed  ;  all  of  whom, 
after  their  decease,  have  come  and  are  constantly 
coming  into  the  ether  world,  which  is  called  the 
spiritual  world.  But  how  many  of  these  have  be- 
come and  do  become  angels  of  heaven,  cannot  be 
told.  This  has  been  told  me,  that  in  ancient  times 
very  many  became  angels,  because  then  men 
thought  more  interiorly  and  more  spiritually,  and 
thence  were  in  heavenly  affection ;  but  that  in  the 
following  ages  not  so  many,  because  man  in  the 
process  of  time  became  exterior,  and  began  to 
think  more  naturally,  and  thence  to  be  in  terres- 
trial affection.  From  these  things,  first,  it  may  be 
manifest,  tliat  the  heaven  from  the  inhabitants  only 
of  this  earth  is  great. 

1061.  That  the  heaven  of  the  Lord  is  immense, 
snay  be  manifest  from  this  alone,  that  all  infants, 
whether  they  be  born  within  the  church  or  out 
of  it,  are  adopted  by  the  Lord,  and  become  angels, 
the  number  of  whom  amounts  to  a  fourth  or  fifth 
part  of  the  whole  human  race  on  earth.  It  may 
therefore  be  concluded,  how  great  a  multitude  of 
angels  of  heaven  have  existed  from  the  first  crea- 
tion to  the  present  time  from  those  alone. 

1002.  How  immense  the  heaven  of  the  Lord  is, 
may  also  be  manifest  from  this,  that  all  the  planets 
visible  to  the  eye  in  our  solar  system  are  earths, 
and  moreover  that  there  are  innumerable  ones  in 
the  universe,  and  all  full  of  inhabitants  ;  which 
have  been  treated  of  in  a  small  work  concerning 
those  earths,  from  which  I  shall  adduce  the  follow- 
ing passage.  "That  there  are  many  earths,  and 
men  upon  them,  and  spirits  and  angels  thence,  is 
very  well  known  in  the  other  life;  for  it  is  granted 
to  every  one  there,  who  from  the  love  of  truth  and 
thence  of  use  desires  it,  to  speak  with  spirits  of 
other  eartiis,  and  thence  to  be  confirmed  concern- 
ing a  plurality  of  worlds,  and  to  be  informed  that 
the  human  race  is  not  only  from  one  earth,  but 
from  innumerable  ones.  I  have  spoken  several 
times  with  spirits  of  our  earth  on  this  subject,  and 
it  was  said,  that  any  intelligent  person  may  know, 
from  many  things  with  which  he  is  acquainted, 
that  there  are  many  earths,  and  men  upon  them ; 
for  it  may  be  concluded  from  reason,  that  such 
Surge  masses  as  the  planets  are,  some  of  which 


exceed  this   earth  in  magnitude,   are   not   empty 
masses,  and  created  only  to  be  carried  and  moved 
round  the  sun,  and  to  shine  with  their  scanty  light 
for  one  earth,  but  that  their  use  nmst  be  more  im- 
portant than  that.     He  who  believes,  as  every  one 
ought  to  believe,  that  the  Divine  created  the  uni- 
verse for  no  other  end  than  that  the  human   race 
might  exist,  and  thence  heaven,  —  since  the  human 
race  is  the  seminary  of  heaven, —  cannot  but  be- 
lieve, that  wheresoever  there  is  any  earth,  there 
must  also  be  men.     That  the   planets,  which   are 
visible  before  our  eyes,  because  within  tiie  bound- 
aries of  the  world  of  this  sun,  are  earths,  may  be 
manifestly  known  from  this,  that  they  are  bodies 
of  earthly  matter,  because  they  reflect  the  sun's 
light;  and,  when  viewed  through  telescopes,  they 
do  not  appear  as  stars  sparkling  from  flame,  but 
as  earths  variegated  with  obscure  spots  :  also  from 
this  that  they,  in  like   manner  as  our  earth,  are 
carried  round  the  sun,  and  proceed  in  the  way  of 
the  zodiac,  and  thence  make  years,  and  seasons  of 
the  year,  which  are  spring,  summer,  autumn,  and 
winter:  in  like  manner  that  they  are  turned  around 
their  own  axis,  equally  as  our  earth,  and  thence 
make  days,  and  times  of  the  day,  namely,  morning, 
midday,  evening,  and   night :  and  moreover,  tliat 
some  of  them  have  moons,  which  are  called  satel- 
lites,  which   revolve   around   their   orb   at  stated 
times,  as  the  moon  around  ours  ;  and  that  the  planet 
Saturn,  because  it  is  at  a  great  distance  from  tlie 
sun,  has  also  a  large  luminous  belt,  which  gives 
much  light,  although  reflected,  to  that  earth.    Who 
that  knows  these  things,  and  thinks  from  reason, 
can  ever  say  that  these  are  empty  bodies  ?     Mure- 
over  I  have  spoken  with  spirits,  that  it  might  be 
believed  by  man  that  in  the  universe  there  are 
more  earths  than   one,  from  this,  that  the  starry 
heaven  is  so  immense,  and  the  stars  there  so  iimu- 
merable  ;  each  of  which  in  its  place  or  in  its  world 
is  a  sun,  and  resembling  our  sun,  but  of  various 
magnitudes.      He   who  duly  weighs  the   subject, 
must  conclude,  that  such  an  immense  whole  can- 
not but  be  a  means  to  an  end,  Avhich  is  the  ultimate 
end  of  creation  ;  and  this  end  is  a  heavenly  king- 
dom, in  which  the  Divine  may  dwell  with  angels 
and  men.     For  the  visible  universe,  or  the  heaven 
enlightened  by  so  innumerable  stars,  which  are  so 
many  suns,  is  only  a  means  that  earths  may  exist, 
and  men  upon  them,  from  whom  is  the  heavenly 
kingdom.     From  these  things,  a  rational  man  can- 
not think  otherwise,  tlian  that  so  immense  a  means 
to  so  great  an  end,  was   not  made  for  the  human 
race  of  only  one  earth :  what  would  this  be  for  the 
Divine,  which  is  infinite,  to  which  thousands,  yea, 
myriads  of  earths,  and  all  full  of  inhabitants,  would 
be  little  and  scarcely  any  thing  ?    There  are  spirits, 
whose  only  study  it  is  to  acquire  to  themselves 
knowledges,    because    they   are    delighted    with 
knowledges  alone  ;  therefore  it  is  allowed  them  to 
wander  about,  and  even  to  pass  out  of  the  world 
of  this  sun  into  other  systems,  and  to  procure  to 
themselves  knowledges.  These  have  said,  that  there 
are  not  only  earths  upon  which  are  men,  in  this 
solar  world,  but  also  out  of  it,  in  the  starry  heaven, 
to  an  immense  number.     These  spirits  are  from 
the  planet  Mercury.    A  calculation  has  been  made, 
that  if  there  were  a  million  of  earths  in  the  universe, 
and  on  every  earth  men  to  the   number  of  three 
hundred   millions,  and   two   hundred    generations 
within  six  thousand  years,  and  a  space  of  three 
cubic  ells  were  allowed  to  every  man  or  spirit,  the 
number  of  so  many  men  or  spirits  collected  into 
one  sum  still  would  not  fill  the  space  of  this  eartli, 
and  scarcely  more  than  the  space  of  one  of  the 


232 


COMPENDroM    OF    THE    THEOLOGICAL    AND    SPIRITU^VL 


satellites  about  the  planets,  which  would  be  a  space 
in  the  universe  so  small  as  to  be  almost  invisible, 
since  a  satellite  scarcely  appears  to  the  naked  eye. 
What  is  this  for  the  Creator  of  the  universe,  to 
whom  it  would  not  be  enough,  if  the  whole  uni- 
verse were  filled,  for  He  is  infinite  ?  I  have  spo- 
ken on  this  subject  with  angels,  who  said,  that  they 
had  a  siuiilar  idea  concerning  the  fewness  of  the 
human  race  in  respect  to  the  infinity  of  the  Creator, 
but  that  still  they  do  not  think  from  spaces,  but 
from  states,  and  that,  according  to  their  idea,  earths 
to  the  amount  of  as  many  myriads  as  could  possi- 
bly be  conceived,  would  still  be  nothing  at  all  to 
the  Lord."  —  //.  H.  415-417. 

10(33.  It  has  also  been  given  me  to  see  the  ex- 
tent of  the  heaven  wiiich  is  inhabited,  and  also 
of  what  is  not  inliabited  ;  and  I  saw  that  the  extent 
of  heaven  not  inhabited  was  so  great,  that  it  could 
not  be  filled  to  eternity,  even  if  many  myriads  of 
earths  were  given,  and  as  great  a  multitude  of  men 
in  each  earth  as  there  are  in  ours.  —  H.  H.  419. 

Immensitv  of  the  Spiritual  World. 

10G4.  When  my  eyes  have  been  opened  for  me, 
it  has  sometimes  been  granted  me  to  see  how  im- 
inanse,  even  now,  is  the  multitude  of  men  who  are 
there  ;  it  is  so  great  that  it  can  scarcely  be  num- 
bered, —  such  myriads  are  there,  —  and  that  only 
in  one  place,  towards  one  quarter ;  what,  then, 
must  the  numbers  be  in  the  other  quarters  ?  For 
all  are  there  collected  into  societies,  and  the  soci- 
eties exist  in  vast  numbers,  and  each  society,  in  its 
own  place,  forms  three  heavens,  and  three  hells 
under  them :  wherefore  there  are  some  spirits  who 
are  on  high,  some  who  are  in  the  middle,  and  some 
who  are  below  them,  and  underneath ;  there  are 
those  who  are  in  the  lowest  places,  or  in  the  hells  ; 
and  those  who  are  above  dwell  among  themselves 
as  men  dwell,  in  cities,  in  which  hundreds  of  thou- 
sands are  together ;  whence  it  is  evident,  that  the 
natural  world,  the  abode  of  men  on  earth,  cannot 
be  compared  with  that  world,  as  regards  the  multi- 
tude of  the  human  race  ;  so  that  when  man  passes 
from  the  natural  world  into  the  spiritual,  it  is  like 
going  from  a  village  into  a  mighty  city.  —  L.  J. 
27. 

Hell. 

There  are  three   Hells. 

1065.  Inasmuch  as  in  general  there  are  three 
heavens,  therefore  also  in  general  there  are  three 
hells  ;  the  lowest,  which  is  opposed  to  the  inmost 
or  third  heaven,  the  middle,  which  is  opposed  to 
the  middle  or  second  heaven,  and  the  higher,  which 
is  opposed  to  the  ultimate  or  first  heaven.  — H.  //. 
542. 

Origin  of  Hell  and  Evil. 

1066.  It  was  asked,  whence  is  hell  ?  They  said, 
from  the  freedom  of  man,  without  which  man  would 
not  be  man ;  that  man,  from  that  freedom,  broke 
continuity  in  himself,  which  being  broken,  separa- 
tion was  efi'ected,  and  the  continuity  whicli  from 
creation  was  in  him,  became  as  a  chain,  or  a  linked 
work,  which  falls  to  pieces  through  the  breaking 
and  plucking  asunder  of  the  links  above,  and 
afterwards  hangs  from  small  threads.  Separation 
or  breach  was  effected,  and  is  effected,  by  the  de- 
nial of  God.  —  D.  W.  Conclusion. 

1067.  It  was  said,  that  self-love  and  the  love  of 
the  world  constitute  hell,  but  it  shall  now  be  shown 
what  is  the  origin  of  those  loves.  Man  was  created 
to  love  himself  and  the  world,  to  love  his  neighbor 
and  heaven,  and,  also,  to  love  the  Lord ;  hence  it  is, 


that  when  man  is  born,  he  first  loves  himself  and  the 
world,  and  afterwards,  in  proportion  as  he  grows  wise, 
he  loves  his  neighbor,  and  heaven,  and  in  proportion 
as  he  grows  further  in  wisdom,  he  loves  the  Lord : 
when  this  is  the  case,  he  is  then  in  divine  order,  and 
is  led  of  the  Lord  actually,  and  of  himself  apparent- 
ly ;  but  in  proportion  as  he  is  not  wise,  in  the  same 
proportion  he  stops  in  the  first  degree,  wliich  is  to 
love  himself  and  the  world,  and  if  he  loves  his 
neighbor,  heaven,  and  the  Lord,  it  is  for  the  sake 
of  himself  before  the  world  :  but  if  he  is  altogether 
unwise,  he  then  loves  himself  alone,  and  the  world 
for  the  sake  of  himself,  in  like  manner  his  neigh- 
bor, and  with  respect  to  heaven  and  the  Lord,  he 
either  makes  light  of  them,  or  denies  them,  or 
hates  them,  if  not  in  words,  still  in  heart.  These 
are  the  origins  of  the  love  of  self  and  of  the  love 
of  the  world,  and  inasmuch  as  these  loves  are  hell, 
it  is  evident  whence  hell  is.  —  ►/.  E.  1144. 

1068.  That  evil  arose  from  man,  is  manifest 
from  the  state  of  Adam  at  or  after  the  fall,  in  that 
he  was  driven  out  of  paradise.  Hence  it  is  mani- 
fest, that  unless  free  agency  in  spiritual  things  had 
been  given  to  man,  God  himself  would  have  been 
the  cause  of  evil,  and  not  man,  and  thus  that  God 
must  have  created  both  good  and  evil ;  that  He 
also  created  evil  is  horrible  to  tliink.  That  God 
did  not  create  evil,  because  He  endued  man  with 
free  agency  in  spiritual  things,  and  that  He  never 
inspires  him  with  any  evil,  is  because  He  is  good 
itself,  and  in  this  God  is  omnipresent,  and  contin- 
ually urges  and  entreats  that  He  may  be  received : 
and  if  He  is  not  received,  still  He  does  not  recede  ; 
for  if  he  should  recede,  man  would  die  in  an  in- 
stant ;  yea,  he  would  fall  into  nonentity  ;  for  the- 
life  of  man,  and  the  subsistence  of  all  things  ot" 
which  it  consists,  is  from  God.  The  reason  that 
God  did  not  create  evil,  but  that  man  introduced 
it,  is,  because  man  turns  the  good,  which  contin- 
ually flows  in  from  God,  into  evil,  by  turning  him- 
self away  from  God  and  turning  himself  to  himself; 
and  when  this  is  done,  there  remains  the  delight 
of  good,  and  this  then  becomes  the  delight  of  evil  ; 
for  without  a  delight  renmining,  as  similar,  man 
would  not  live ;  for  delight  makes  the  life  of  his 
love.  —  T.  C.  R.  490. 

1069.  The  abuse  of  the  faculties  called  ration- 
ality and  liberty  is  the  origin  &f  evil.  —  D.  L.  H'. 
264. 

1070.  It  was  given  to  represent  to  certain  evif 
spirits,  a  large  and  extensive  library  —  which  is 
easily  done  in  the  other  life  —  where  all  the  books- 
could  be  filled  with  arguments  going  to  prove  that 
evil  is  from  the  Lord,  every  one  containing  a  thou- 
sand arguments  ;  but  yet  it  was  represented  as- 
written  on  the  back  of  all  of  them,  that  every  evil 
is  from  man,  and  that  evil  was  previded  and  not 
provided  by  the  Lord.  It  was  said,  moreover,  that 
if  one  would  not  believe  this  before  it  was  proved, 
then  every  thing  within  the  books  would  confirm 
him  in  the  belief  that  it  was  not  so,  and  that  the 
false  was  true ;  nevertheless,  such  as  I  have  stated 
is  the  fact.  —  *?.  D.  4275. 

The  Lord  rules  the  Hells. 

1071.  In  what  manner  the  hells  are  ruled  by  the 
Lord  is  also  to  be  told  briefly.  The  hells  in  gen- 
eral are  ruled  by  the  general  aflJux  of  divine  good 
and  divine  truth  froui  the  heavens,  whereby  the 
general  effort  issuing  forth  from  the  hells  is 
checked  and  restrained  ;  and  likewise  by  a  special 
afflux  from  each  heaven,  and  from  each  society  of 
heaven.  The  hells  are  ruled  in  particular  by  an- 
gels, to  whom  it  is  given  to  look  into  the  hell  j,  auii 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


233 


to  restrain  the  insanities  and  dislurbancea  there  ; 
occasionally  also  angels  are  sent  thither,  and  in 
presence  they  moderate  those  insanities  and  dis- 
turbances. But  in  general  all  who  are  in  the  hells 
are  ruled  by  fears ;  some  are  ruled  by  fears  im- 
planted and"  yet  inhering  from  the  world ;  but 
whereas  these  fears  are  not  sufficient,  and  like- 
wise by  degrees  recede,  they  are  ruled  by  fears  of 
punishments,  by  which  principally  they  are  de- 
terred from  doing  evils.  Punishments  in  hell  are 
manifold,  more  gentle  and  more  severe  according 
to  evils.  For  the  most  part  the  more  malignant, 
who  excel  in  cunning  and  in  artifice,  and  are  able 
to  keep  the  rest  in  compliance  and  servitude  by 
punishments  and  thence  terror,  are  set  over  others  ; 
these  governors  do  not  dare  to  pass  beyond  the 
limits  prescribed  to  them.  It  is  to  be  noted,  that 
the  fear  of  punishment  is  the  only  medium  to  re- 
strain the  violence  and  fury  of  those  who  are  in 
the  hells  ;  there  is  no  other. 

1072.  It  has  been  hitherto  believed  in  the  world, 
that  there  is  one  devil  who  presides  over  the  hells ; 
and  that  ho  was  created  an  angel  of  light,  but  after 
he  became  rebelious,  was  cast  down  with  his  crew 
into  hell.  That  this  belief  has  prevailed,  is  be- 
cause in  the  Word  mention  is  made  of  the  devil 
and  Satan,  and  also  of  Lucifer,  and  the  Word  in 
those  passages  has  been  understood  according  to 
the  sense  of  the  letter ;  wiien  yet  by  the  devil  and 
Satan  is  there  meant  hell ;  by  the  devil  that  hell 
which  is  behind,  and  where  the  worst  dwell,  who 
are  called  evil  genii,  and  by  Satan  that  hell  which 
is  in  front,  the  inhabitants  of  which  are  not  so  ma- 
lignant, and  are  called  evil  spirits  ;  by  Lucifer  are 
meant  those  who  are  of  Babel  or  Babylon,  being 
those  who  extend  their  dominions  even  into  heav- 
en. That  there  is  not  any  one  devil  to  whom  the 
hells  are  subject,  is  evident  likewise  from  this, 
that  all  who  are  in  the  hells,  like  all  who  are  in  the 
heavens,  are  from  the  human  race,  and  that  those 
who  are  there  amount  in  number,  from  the  begin- 
ning of  creation  to  tiiis  time,  to  myriads  of  myriads, 
and  that  every  one  of  them  is  a  devil  of  such  a 
quality  as  he  had  acquired  in  the  world  by  opposi- 
t'  m  to  the  Divine.  —  H.  H.  543,  544. 

The    Lord    casts   no   one    into    Hell,   but  the 
Spirit  casts  himseif  there. 

1073.  An  opinion  has  prevailed  with  some,  that 
God  turns  away  his  face  from  man,  rejects  him 
from  Himself,  and  casts  him  into  hell,  and  that  He 
is  angry  with  him  on  account  of  evil ;  and  with 
some  it  is  supposed  still  further,  that  God  punishes 
man  and  does  evil  to  him.  In  this  opinion  they 
confirm  themselves  from  the  literal  sense  of  the 
Word,  where  such  things  are  said,  not  being  aware 
that  the  spiritual  sense  of  the  Word,  which  explains 
the  sense  of  the  letter,  is  altogether  different;  and 
that  hence  the  genuine  doctrine  of  the  church, 
which  is  from  the  spiritual  sense  of  the  Word, 
teaches  otherwise,  namely,  that  God  never  turns 
away  his  face  from  man  and  rejects  him  from  Him- 
self, that  He  does  not  cast  any  one  into  hell,  and 
that  He  is  not  angry  with  any  one.  Every  one  also, 
whose  mind  is  in  a  state  of  illustration  when  he 
reads  the  Word,  perceives  this  to  be  the  case,  from 
the  consideration  that  God  is  good  itself,  love 
itself,  and  mercy  itself;  and  that  good  itself  can- 
not do  evil  to  any  one,  also  that  love  itself  and 
mercy  itself  cannot  reject  man  from  itself,  because 
it  is  contrary  to  the  very  essence  of  mercy  and 
love,  thus  contrary  to  the  Divine  Itself.  —  H.  H. 
545. 

1074.  Evil  with  man  is  hell  with  him,  for  whether 

30 


we  speak  of  evil  or  of  hell,  it  is  the  same  thing. 
Now  whereas  man  is  in  the  cause  of  his  own  evil, 
therefore  also  he  brings  himself  into  hell,  and  not 
the  Lord  ;  for  the  Lord  is  so  far  from  bringing  man 
into  hell,  that  ho  delivers  man  from  hell,  as  far  as 
man  does  not  will  and  love  to  be  in  his  own  evil. 
All  man's  will  and  love  remains  with  him  after 
death:  he  who  wills  and  loves  evil  in  the  world, 
the  same  wills  and  loves  evil  in  the  other  life,  and 
then  ho  no  longer  suffers  himself  to  be  withdrawn 
from  it.  Hence  it  is,  that  the  man  who  is  in  evil 
is  tied  to  hell,  and  likewise  is  actually  there  as  to 
his  spirit,  and  after  death  desires  nothing  more 
than  to  be  where  his  own  evil  is :  wherefore  man 
after  death  casts  himself  into  hell,  and  not  tlie 
Lord. 

1075.  From  these  tilings  it  is  evident,  that  the 
Lord  draws  every  spirit  away  [from  hell]  to  Him- 
self by  the  angels,  and  likewise  by  influx  from 
heaven,  but  that  the  spirits  who  are  in  evil  alto- 
gether resist,  and  as  it  were  rend  themselves  away 
from  the  Lord,  and  are  drawn  by  their  own  evil  as 
by  a  rope,  thus  by  hell ;  and  inasmuch  as  they  are 
drawn,  and  by  reason  of  the  love  of  evil  are  willing 
to  follow,  it  is  manifest  that  they  from  freedom  cast 
themselves  into  hell.  That  this  is  the  case,  cannot 
be  believed  in  the  world,  in  consequence  of  the 
idea  entertained  of  hell :  neither  does  it  in  the 
other  life  appear  otherwise  than  in  the  world,  be- 
fore the  eyes  of  those  who  are  out  of  hell :  it  ap- 
pears otherwise  only  to  those  who  cast  themselves 
thither,  for  they  enter  of  their  own  accord ;  and 
they  who  enter  from  an  ardent  love  of  evil,  appear 
as  if  they  were  cast  headlong,  with  the  head  down- 
wards and  the  feet  upwards  :  it  is  from  this  appear- 
ance, that  they  seem  as  if  they  were  cast  down  in- 
to hell  by  divine  power.  —  H.  H.  547,  548. 

Evils  and  Falsities  of  Hell. 

1076.  All  who  are  in  the  hells  are  in  evils  and 
the  falses  thence,  and  no  one  there  is  in  evils  and 
at  the  same  time  in  truths.  Most  evil  persons  in 
the  world  are  acquainted  with  spiritual  truths, 
which  are  the  truths  of  the  church ;  for  they  have 
learned  them  from  infancy,  and  next  from  preach- 
ing and  from  reading  the  Word,  and  afterwards 
have  discoursed  from  them.  Some  also  have  in- 
duced others  to  believe  that  they  were  Christians 
in  heart,  because  they  had  the  skill  to  discourse 
from  truths  with  pretended  affection,  and  likewise 
to  act  sincerely,  as  from  spiritual  faith.  But  such 
of  them  as  have  thought  in  themselves  contrary  to 
these  truths,  and  have  abstained  from  doing  evils 
according  to  their  thoughts  only  on  account  of  civil 
laws,  and  with  a  view  to  reputation,  honors  and 
gain,  are  all  of  them  evil  in  heart,  and  are  in  truths 
and  goods  only  as  to  the  body,  and  not  as  to  the 
spirit:  wherefore,  when  external  things  are  taken 
away  from  them  in  the  other  life,  and  the  internal 
things  which  were  of  their  spirit  are  revealed,  they 
are  altogether  in  evils  and  falses,  and  not  in  any 
truths  and  goods  ;  and  it  is  made  evident  that  truths 
and  goods  only  resided  in  their  memory,  no  other- 
wise than  scientifics,  and  that  they  brought  them 
forth  thence  in  discourse,  and  made  a  pretence  of 
good  as  if  from  spiritual  love  and  faith.  When 
persons  of  such  a  character  are  let  into  their  inter- 
nals, consequently  into  their  evils,  they  cannot 
then  any  longer  speak  truths,  but  only  falses,  inas- 
much as  they  speak  from  evils  ;  for  to  speak  trutlis 
from  evils  is  impossible,  since  the  spirit  is  then 
nothing  but  his  own  evil,  and  what  is  false  pro- 
ceeds from  what  is  evil.  —  H.  H.  .551. 

1077.  All  spirits  in  the  hells,  when  inspected  in 


234 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


any  light  of  heaven,  appear  in  the  form  of  their 
own  evil ;  for  every  one  is  an  effigy  of  his  own  evil, 
inasmuch  as  with  every  one  the  interiors  and  exte- 
riors act  as  one,  and  the  interiors  present  them- 
selves visible  in  the  exteriors,  which  are  the  face, 
the  body,  the  speech,  and  the  gestures ;  thus  their 
quality  is  recognized  as  soon  as  they  are  seen.  In 
genera],  they  are  forms  of  contempt  of  others,  and 
of  menaces  against  those  who  do  not  pay  them  re- 
spect ;  they  are  forms  of  hatreds  of  various  kinds, 
also  of  various  kinds  of  revenge ;  fierceness  and 
cruelty  from  their  interiors  are  transparent  through 
those  forms ;  but  when  others  commend,  venerate, 
and  worship  tliem,  their  faces  are  contracted,  and 
have  an  appearance  of  gladness  from  delight.  It 
is  impossible  to  describe  in  a  few  words  all  those 
forms  such  as  they  appear,  for  one  is  not  like  to 
another;  only  between  those  who  are  in  similar 
evil,  and  thence  in  a  similar  infernal  society,  there 
is  a  general  similitude,  from  which,  as  from  a  plane 
or  derivation,  the  faces  of  each  appear  there  to 
have  a  kind  of  likeness.  In  general,  their  faces 
are  direful,  and  void  of  life  like  corpses  ;  in  some 
they  are  black,  in  some  fiery  like  little  torches,  in 
some  disfigured  with  pimples,  warts,  and  ulcers ; 
in  some  no  face  appears,  but  in  its  stead  some- 
thing hairy  or  bony,  and  in  some,  teeth  only  are 
exhibited.  Their  bodies  also  are  monstrous ;  and 
their  speech  is  as  the  speech  of  anger,  or  of  hatred, 
or  of  revenge ;  for  every  one  speaks  from  his  own 
falsity,  and  the  tone  of  his  voice  is  from  his  own 
evil :  in  a  word,  they  are  all  images  of  their  own 
hell.  It  has  not  been  given  me  to  see  what  is  the 
form  of  hell  itself  in  general ;  it  has  only  been  told 
me,  that  as  the  universal  heaven  in  one  complex 
resembles  one  man,  so  the  universal  hell  in  one 
complex  resembles  one  devil,  and  may  likewise  be 
presented  in  the  effigy  of  one  devil.  But  in  Avhat 
form  the  specific  hells  are,  or  the  infernal  societies, 
it  has  often  been  given  me  to  see ;  for  at  their  ap- 
ertures, which  are  called  the  gates  of  hell,  for  the 
most  part  appears  a  monster,  which  in  general  rep- 
resents the  form  of  those  who  are  within:  the 
fierce  passions  of  those  who  dwell  there  are  then 
at  the  same  time  represented  by  things  direful  and 
atrocious,  the  particular  mention  of  which  I  omit. 
It  is  to  be  known  however,  that  such  is  the  appear- 
ance of  the  infernal  spirits  in  the  light  of  heaven, 
whereas  among  themselves  they  appear  as  men ; 
this  is  of  the  Lord's  mercy,  lest  they  should  seem 
as  filthy  one  to  another  as  they  appear  before  the 
angels :  but  that  appearance  is  a  fallacy,  for  as 
soon  as  any  ray  of  light  from  heaven  is  let  in,  their 
human  forms  are  turned  into  monstrous  forms,  such 
as  they  are  in  themselves,  as  described  above ;  for 
in  the  light  of  heaven  every  thing  appears  as  it  is 
in  itself.  Hence  likewise  it  is,  that  they  shun  the 
light  of  heaven,  and  cast  themselves  down  into 
tlieirown  lumen,  which  lumen  is  like  a  lumen  from 
lighted  coals,  and  in  some  cases  as  from  burning 
sulphur;  but  tliis  lumen  also  is  turned  into  mere 
thick  darkness,  when  any  tiling  of  light  from  heav- 
en flows  in  thither.  Hence  it  is  that  the  hells 
are  said  to  be  in  thick  darkness,  and  in  darkness  ; 
and  that  thick  darkness  and  darkness  signify  falses 
derived  from  evil,  such  as  are  in  hell. 

1078.  From  an  inspection  of  those  monstrous 
forms  of  spirits  in  the  hells,  which,  as  was  said,  are 
all  forms  of  contempt  of  others,  and  of  menaces 
against  those  who  do  not  pay  tiiem  honor  and  re- 
spect, also  forms  of  hatred  and  revenge  against 
tliose  wlio  do  not  favor  them,  it  appeared  evident, 
that  all  in  general  were  forms  of  tlie  love  of  self 
and  the  love  of  the  world ;   and  that  the  evils  of 


which  they  are  specific  forms,  derive  their  origin 
from  those  two  loves.  I  have  been  likewise  told 
from  heaven,  and  it  has  also  been  testified  to  me 
by  much  experience,  that  those  two  loves,  namely, 
the  love  of  self  and  the  love  of  the  world,  rule  in 
the  hells,  and  likewise  make  the  hells;  but  that 
love  to  the  Lord  and  love  towards  the  neighbor 
rule  in  the  heavens,  and  likewise  make  the  heav- 
ens :  also  that  those  tAvo  loves,  which  are  the  loves 
of  hell,  and  these  two  loves,  which  are  the  loves 
of  heaven,  are  diametrically  opposite  to  each  other. 
—  H.  H.  553,  554. 

Atheistical  and  sensual  Reasonings  in  the 
other  Life. 

1079.  There  were  some  satans  in  hell,  who  said 
among  themselves,  O  that  it  might  be  permitted  ua 
to  speak  with  the  angels  of  heaven,  and  we  will 
thoroughly  and  fully  demonstrate,  that  nature  is 
that  which  they  call  God,  from  whom  are  all  things, 
and  thus  that  God  is  only  a  word,  unless  nature  be 
understood.  And  because  those  satans  believed  it 
with  the  whole  Jieart  and  the  whole  soul,  and  also 
desired  to  speak  with  the  angels  of  heaven,  it  was 
given  them  to  ascend  from  the  mire  and  darkness 
of  hell,  and  to  speak  with  two  angels  then  descend- 
ing from  heaven.  They  were  in  the  world  of  spir- 
its, which  is  mediate  between  heaven  and  hell. 
The  satans,  having  seen  the  angels  there,  ran 
swiftly  to  them,  and  cried  with  a  furious  voice,  Are 
you  the  angels  of  heaven  with  whom  it  is  permitted 
to  engage  in  reasoning  concerning  God  and  con- 
cerning nature  ?  You  are  called  wise  because  you 
acknowledge  God ;  but  O  how  simple  you  are ! 
Who  sees  God  ?  Who  understands  what  God  is  ? 
Who  conceives  that  God  governs  and  can  govern 
the  universe,  and  every  and  each  thing  of  it? 
Who,  but  the  multitude  and  the  rabble,  acknowl- 
edges what  he  does  not  see  and  understand? 
Wiaat  is  more  manifest  than  that  nature  is  all  in 
all  ?  Who  has  seen  with  the  eye  any  thing  but 
nature  ?  Who  has  heard  with  the  ear  any  thing 
but  nature  ?  Who  has  smelt  with  the  nostril  any 
thing  but  nature  ?  Who  has  tasted  with  the  tongue 
any  thing  but  nature  ?  Who,  by  any  touch  of  the 
hand  and  of  the  body,  has  felt  any  thing  but  na- 
ture ?  Are  not  the  senses  of  our  body  the  sole 
witnesses  of  truths  ?  Who  cannot  swear  from 
them,  that  it  is  so  ?  Are  not  your  heads  in  na- 
ture ?  Whence  is  the  influx  into  the  thoughts  of 
those  heads,  except  from  it  ?  Take  it  away,  can 
you  think  any  thing  ?  Beside  many  other  things 
of  a  similar  kind.  —  C.  L.  415. 

Note VVe  see  from  the  above,  how  perfectly  similar  are  the 

reasonings  of  some  immortal  spirits  out  of  the  material  body,  to 
those  in  the  body,  even  to  the  denial  of  God,  the  attributina  (if  all 
things  to  Nature,  and  the  appeal  to  the  senses  alone  fur  evidence. 
It  may  seem  incredible,  but  it  is  nevertheless  true,  and  should 
operate  as  a  warning.  The  reason  is,  as  given  by  the  angels  to 
these  same  spirits  on  this  occasion,  that  they  "  have  the  ideas  of 
the  thoughts  immersed  in  the  senses  of  the  body,  [spiritual  body,] 
nor  can  they  elevate  their  minds  above  them."  —  Compiler. 

Nature  of  Self-Love. 

1080.  At  first  I  wondered  whence  it  was,  that 
self-love  and  the  love  of  the  world  are  so  diaboli- 
cal, and  that  they  who  are  in  those  loves  are  such 
monsters  in  aspect;  since  in  the  world  little 
thought  is  given  to  self-love,  but  only  to  that 
puffed-up  state  of  mind  [nniHUis]  in  external  things 
which  is  called  pride,  and  which,  because  it  ap- 
pears to  the  sight,  is  alone  believed  to  be  self-love. 
Moreover  self-love,  when  it  does  not  so  inflate  it- 
self, is  believed  in  the  world  to  be  the  fire  of  life, 
from  which  man  is  excited  to  seek  for  employment, 
and  to  perform  uses,  in  which,  unless  he  could  see 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


235 


honor  and  glory,  his  mind  would  grow  torpid. 
Thus  it  is  said,  that  no  one  docs  any  worthy,  use- 
ful, and  distinguished  action,  but  for  the  sake  of 
being  celebrated  and  honored  by  others,  or  in  the 
minds  of  others ;  and  whence,  it  is  asked,  is  this, 
but  from  the  fire  of  love  for  glory  and  honor,  con- 
sequently for  self?  Hence  it  is,  that  it  is  not 
known  in  the  world,  that  self-love  viewed  in  itself 
is  tiie  love  wliich  rules  in  hell,  and  which  makes 
hell  with  man.  —  H.  H.  555. 

1081.  The  love  of  self  makes  with  the  man  in 
whom  it  is  the  head,  and  heavenly  love  makes  with 
him  the  feet,  on  which  he  stands,  and  which,  if  it 
does  not  serve  him,  he  tramples  under  foot:  hence 
it  is  that  they  who  are  cast  down  into  hell,  appear 
to  be  cast  down  with  the  liead  downwards  towards 
hell,  and  with  the  feet  upwards  towards  heaven. 

1082.  Self-love  also  is  of  such  a  quality,  that  as 
far  as  the  reins  are  given  it,  that  is,  so  far  as  exter- 
nal bonds  are  removed,  which  are  fears  of  the  law 
and  its  penalties,  and  of  the  loss  of  reputation,  of 
honor,  of  gain,  of  employment,  and  of  life,  so  far  it 
rushes  headlong,  until  at  length  it  not  only  desires 
to  rule  over  the  whole  terrestrial  globe,  but  also 
over  the  whole  heaven,  and  over  the  Divine  Him- 
self, not  knowing  any  limit  or  boundary  :  this  pro- 
pensity lurks  in  every  one  wlio  is  in  self-love,  al- 
though it  is  not  evident  before  the  world,  where 
the  above-mentioned  bonds  restrain  it.  That  this 
is  the  case,  every  one  may  see  in  potentates  and 
kings,  who  are  not  subject  to  such  restraints  and 
bonds ;  who  rush  on  and  subjugate  provinces  and 
kingdoms,  so  far  as  they  succeed  in  their  purposes, 
and  aspire  after  unlimited  power  and  glory.  That 
tliis  is  so,  is  still  more  manifest  from  the  Babylon 
of  tliis  day,  which  has  extended  its  dominion  into 
heaven,  and  has  transferred  all  the  divine  power 
of  the  Lord  to  itself,  and  lusts  continually  for 
more.  —  H.  H.  558,  559. 

1083.  There  appeared  to  me  some  spirits  in  the 
western  quarter  towards  the  south,  who  said  that 
they  had  been  in  stations  of  great  dignity  in  the 
world,  and  that  they  deserved  to  be  preferred 
above  others,  and  to  rule  over  them.  They  were 
explored  by  angels  as  to  their  interior  quality,  and 
it  was  discovered,  that  in  their  offices  in  the  world 
they  had  not  looked  to  uses,  but  to  themselves,  and 
thus  that  they  had  preferred  themselves  to  uses. 
But  whereas  they  were  eager  and  intensely  solicit- 
ous to  be  set  over  others,  it  was  allowed  them  to  be 
among  those  who  were  consulting  on  concerns  of 
great  importance  ;  then  it  was  perceived  that  they 
could  not  attend  at  all  to  the  business  in  agitation, 
nor  see  things  inwardly  in  themselves,  and  that 
they  did  not  speak  from  the  use  of  the  thing,  but 
from  proprium,  and  likewise  that  they  wished  to 
act  their  pleasure  according  to  favor;  wherefore 
tliey  were  discharged  from  that  function,  and  left 
to  seek  employments  for  themselves  elsewhere. 
They  therefore  proceeded  farther  into  the  western 
(juarter,  where  they  were  received  here  and  there ; 
but  in  all  places  they  were  told,  that  they  thought 
only  of  themselves,  and  not  of  any  thing  except 
from  self,  thus  that  they  were  stupid,  and  only  l?ke 
sensual  corporeal  spirits ;  wherefore  they  were 
banished  wheresoever  they  came  :  some  time  after- 
wards they  were  seen  to  be  reduced  to  a  destitute 
state,  and  to  ask  for  alms.  Hence  likewise  it 
was  made  manifest,  that  they  who  are  in  self- 
love,  howsoever  from  the  fire  of  tliat  love  they 
may  seem  to  speak  in  the  world  like  wise  men, 
still  it  is  only  from  the  memory,  and  not  from 
any  rational  light ;  wherefore  in  the  other  life,  when 
it  is  no  longer  permitted  for  things  of  the  natural 


memory  to  be  reproduced,  they  are  more  stupid 
than  others,  and  this  by  reason  that  they  are  sepa- 
rated from  the  Divine. 

1084.  The  love  of  dominion  remains  also  with 
every  one  after  the  life  in  the  world.  Those  who 
have  exercised  authority  from  neighborly  love,  are 
also  intrusted  with  authority  in  the  heavens ;  yet 
in  this  case  it  is  not  they  who  rule,  but  the  uses 
which  they  love,  and  when  uses  rule,  the  Lord 
rules.  But  they  who  in  the  world  have  ruled  from 
self-love,  after  the  life  in  the  world  are  in  hell,  and 
are  there  vile  slaves :  I  have  seen  the  mighty  ones, 
who  in  the  world  have  exercised  dominion  from  the 
love  of  self,  rejected  amongst  the  most  vile,  and 
some  amongst  those  in  excrementitious  places 
there.  —  H.  H.  5(k3,  504. 

Infernal  Fire  and  Gnashing  of  Teeth. 

1085.  Infernal  fire  or  love  exists  from  the  same 
origin  as  heavenly  fire  or  love,  namely,  from  the 
sun  of  heaven  or  the  Lord ;  but  it  is  made  infernal 
by  those  who  receive  it.  For  all  influx  from  the 
spiritual  world  varies  according  to  reception,  or 
according  to  the  forms  into  whicli  it  flows,  not  oth- 
erwise than  the  heat  and  light  from  the  sun  of  the 
world ;  the  heat  from  that  sun,  flowing  in  into 
shrubberies  and  beds  of  flowers,  produces  vegeta- 
tion, and  likewise  draws  forth  grateful  and  sweet 
odors,  but  the  same  heat  flowing  in  into  excremen- 
titious and  cadaverous  substances,  produces  putre- 
faction, and  draws  forth  noisome  and  disgusting 
stenches ;  in  like  manner  the  light  from  the  same 
sun  in  one  subject  produces  beautiful  and  pleasing 
colors,  in  another  such  as  are  ugly  and  unpleasant. 
The  case  is  similar  in  regard  to  heat  and  light 
from  the  sun  of  heaven,  which  is  love:  when  the 
heat  or  love  thence  flows  into  goods,  as  with  good 
men  and  spirits,  and  with  angels,  it  fructifies  their 
goods,  but  when  it  flows  in  with  the  wicked,  it  is 
attended  with  a  contrary  effect,  for  their  evils  either 
suffocate  it  or  pervert  it.  In  like  manner  the  light 
of  heaven,  when  it  flows  in  into  the  truths  of  good, 
gives  intelligence  and  wisdom,  but  when  it  flows 
in  into  the  falses  of  evil,  it  is  there  turned  into  in- 
sanities and  fantasies  of  various  kinds.  Thus  in 
all  cases  it  manifests  itself  according  to  recep- 
tion. 

108G.  Inasmuch  as  infernal  fire  is  the  love  of 
self  and  of  the  world,  it  is  therefore  every  lust 
which  is  the  result  of  those  loves,  inasmuch  as 
lust  is  love  in  its  continuity,  for  what  a  man  loves, 
this  he  continually  lusts  after ;  and  it  is  likewise 
delight,  for  what  a  man  loves  or  lusts  after,  when 
he  obtains  it,  he  perceives  delightful,  nor  is  delight 
of  heart  communicated  to  man  from  any  other 
source:  infernal  fire,  therefore,  is  the  lust  and  de- 
light which  spring  from  those  two  loves  as  tlieir 
origins.  — i/.  H.  5(i'J,  570. 

1087.  It  must  be  observed,  that  the  hell  where 
such  are  as  are  in  the  loves  of  falsity  and  at  the 
same  time  in  the  lusts  of  evil,  appears  at  a  dis- 
tance as  a  fiery  lake  with  a  green  flame  like  that 
of  brimstone ;  but  they  who  are  therein  do  not  see 
this,  for  they  are  there  shut  up  in  their  houses  of 
correction,  where  they  have  vehement  altercations 
with  one  another ;  sometimes  there  appear  knives 
in  their  hands,  which  they  use  in  a  threatening 
manner  rather  than  appear  to  yield  or  give  way  ; 
it  is  their  love  of  falsity,  together  with  their  lusts 
of  evil,  which  causes  the  appearance  of  such  a 
lake ;  this  appearance  is  from  correspondence. 
That  by  a  lake  is  signified  where  there  is  truth  in 
abundance,  and  in  an  opposite  sense,  where  falsity 


236 


COMPENDIUM    OP    THE    THEOLOGICAL    AND    SPIRITUAL 


abounds,  may  appear  from  the  Word ;  that  it  sig- 
nifies where  there  is  truth  in  abundance,  may  be 
seen  in  the  following  passages :  "  For  in  the  wil- 
derness shall  waters  break  out,  and  streams  in  the 
desert,  and  the  parched  ground  shall  become  a 
lake"  Isaiah  xxxv.  (i,  7.  "  I  will  make  the  wilder- 
ness a  lake  of  water,  and  the  dry  land  springs  of 
water,"  Isaiah  xli.  18  ;  Psalin  cvii.  3.'3,  35.  "  I  will 
make  tiie  rivers  islands,  and  I  will  dry  up  the 
lakes"  Isaiah  xlii.  15.  The  God  of  Jacob,  who 
"turned  the  rock  into  a  lake  of  water,  the  flint  into 
a  fountain  of  waters,"  Psalm  cxiv.  7,  8.  "  All  that 
make  a  trade  of  lakes  for  the  fishes,"  Isaiah  xix. 
10.  In  an  opposite  sense,  from  these  passages  : 
"  I  will  cut  off  from  Babylon  the  name  and  rem- 
nant ;  I  will  also  make  it  a  possession  for  the  bit- 
tern and  lakes  of  water"  Isaiah  xiv.  22,  23.  Death 
and  hell  were  "cast  into  the  lake  of  fire"  Apoc. 
XX.  J  5.  Their  part  is  "  in  the  lake  of  fire,  which 
burneth  with  fire  and  brimstone  ;  which  is  the  sec- 
ond death,"  Apoc.  xxi.  S.—A.  R.  835, 

1088.  All  love,  in  the  spiritual  world,  when  it  is 
excited,  appears  at  a  distance  as  fire,  —  within  the 
hells,  as  red-hot  fire,  and  without,  as  the  smoke  of 
a  fire,  or  as  the  smoke  of  a  furnace.  The  falses 
of  the  concupiscences  springing  forth  from  evil 
loves,  are  also  described  as  smoke  from  a  fire  and 
from  a  furnace,  in  otlier  parts  of  the  Word,  as  in 
these  passages  :  Abraham  "  looked  towards  Sodom 
and  Gomorrah,  —  and  beheld,  and  lo,  the  smoke  of 
the  countrtf  went  up  as  the  smoke  of  a  furnace" 
Gen.  xix.  28.  "  The  sun  went  down,  and  it  was 
dark,  and  behold,  a  smoking  furnace,  and  a  burning 
lamp,  that  passed  between  those  pieces,"  Gen.  xv. 
17.  "  And  now  they  sin,  more  and  more,  therefore 
they  shall  be  as  the  smoke  out  of  the  chimnej/,"  Ro- 
sea xiii.  2,  3.  "  But  the  wicked  shall  perish,  into 
smoke  shall  they  consume  away,"  Psalm  xxxvii.  20. 
"  And  I  will  show  wonders  in  the  heavens,  and  in 
the  earth,  blood,  and  fire,  and  pillars  of  smoke," 
Joel  ii.  30.  "  And  shall  cast  them  into  a  furnace 
of  fire,  there  shall  be  wailing  and  gnashing  of 
teeth,"  Matt.  xiii.  41,  42,  49,  51  ;  and  in  other 
places.  — .4.  R.  422. 

1089.  Inasmuch  as  the  lust  of  doing  evils,  which 
originate  in  the  love  of  self  and  of  the  world,  is 
understood  by  infernal  fire,  and  since  such  is  the 
lust  of  all  in  the  hells,  therefore  likewise,  when 
the  hells  are  opened,  there  is  an  appearance  as  of 
fire  with  smoke,  such  as  is  seen  in  buildings  on 
fire  ;  a  dense  fiery  appearance  from  the  hells  where 
self-love  prevails,  and  a  flaming  appearance  from 
the  hells  where  the  love  of  the  world  prevails. 
But  when  they  are  closed,  this  fiery  appearance  is 
not  seen,  but  in  its  place  an  appearance  like  a  dark 
mass  of  condensed  smoke:  yet  that  fiery  principle 
still  rages  within,  as  is  also  perceivable  from  the 
heat  thence  exhaling,  which  heat  is  like  that  from 
tlie  burnt  ruins  after  a  fire,  in  some  places  as  from 
a  heated  furnace,  and  in  others  as  from  a  hot  bath ; 
this  heat,  when  it  flows  in  with  man,  excites  in  him 
lusts,  and  with  evil  men  hatred  and  revenge,  and 
with  the  sick  insanities.  Such  is  the  fire,  or  such 
the  heat,  with  those  who  are  in  the  above-men- 
tioned loves,  inasmuch  as  they  are  bound  as  to 
their  spirits  to  those  hells,  even  while  they  live  in 
the  body.  But  it  is  to  be  known,  that  they  who 
are  in  the  hells  are  not  in  fire,  but  that  the  fire  is 
an  appearance;  for  they  are  not  sensible  there  of 
any  burning,  but  only  of  a  heat  such  as  they  before 
experienced  in  the  world:  the  appearance  of  fire 
is  from  correspondence,  for  love  corresponds  to 
fire,  and  all  things  which  appear  in  the  spiritual 
world,  appear  according  to  correspondences. 


1090.  It  is  to  be  observed,  that  th'?  above  fire  or 
infernal  heat  is  turned  into  intense  cold,  when  heat 
from  heaven  flows  in,  and  then  the  infernal  inhab- 
itants shiver  like  those  who  are  seized  with  a  cold 
fever,  and  are  likewise  inwardly  tormented.  The 
reason  of  this  is,  because  they  are  altogether  in 
opposition  to  the  Divine  ;  and  the  heat  of  heaven, 
which  is  divine  love,  extinguishes  the  heat  of  hell, 
which  is  the  love  of  self,  and  with  it  the  fire  of 
their  life  ;  whence  comes  such  cold  and  consequent 
shivering,  and  likewise  torment :  then  likewise 
thick  darkness  ensues  there,  and  thence  infatua- 
tion and  blindness.  But  this  rarely  is  the  case, 
only  when  violent  outrages  are  to  be  appeased,  in 
consequence  of  their  increasing  beyond  measure. 
—  H.  H.  571,572. 

1091.  Gnashing  of  teeth  is  the  continual  dispute 
and  combat  of  falses  with  each  other,  conse- 
quently of  those  who  are  in  falses,  conjoined  like- 
wise with  contempt  of  others,  with  enmity,  mock- 
ery, ridicule,  blaspheming;  which  evils  likewise 
burst  forth  into  various  kinds  of  butchery  ;  for  ev- 
ery one  fights  for  his  own  false,  and  calls  it  truth. 
These  disputes  and  combats  are  heard  out  of  those 
hells  like  the  gnashing  of  teeth,  and  are  likewise 
turned  into  gnashing  of  teeth,  when  truths  from 
heaven  flow  in  thither.  In  those  hells  are  all  they 
who  have  acknowledged  nature  and  denied  the 
Divine ;  in  the  deeper  hells  they  who  have  con- 
firmed themselves  in  such  acknowledgment  and 
denial.  These,  forasmuch  as  they  can  receive 
nothing  of  light  from  heaven,  and  thence  can  see 
nothing  inwardly  in  themselves,  are  therefore  most 
of  them  corporeal  sensual  spirits,  or  such  as  be- 
lieve nothing  but  what  they  see  with  their  eyes  and 
touch  with  the  hands :  hence  all  the  fallacies  of 
the  senses  are  to  them  truths,  from  which  also  they 
dispute.  It  is  from  this  cause  that  their  disputes 
are  heard  like  gnashings  of  teeth ;  for  all  falses  in 
the  spiritual  world  are  grating,  and  the  teeth  cor- 
respond to  ultimate  things  in  nature,  and  likewise 
to  the  ultimate  things  with  man,  which  are  corpo- 
real sensual.  That  in  the  hells  there  is  gnashing 
of  teeth,  may  be  seen  Matt.  viii.  12 ;  chap.  xiii.  42, 
50  ;  chap.  xxii.  13  ;  chap.  xxiv.  51 ;  chap.  xxv.  30  ; 
Luke  xiii.  28.  —  //.  H.  575. 

The  Bottomless  Pit. 

1092.  By  the  bottomless  pit  is  signified  the  hell 
where  they  are  who  have  confirmed  themselves  in 
justification  and  salvation  by  faith  alone,  who  are 
all  of  the  reformed  church  ;  but  in  the  present 
case,  they  who  in  their  own  eyes,  and  thence 
in  the  eyes  of  many  others,  appear  as  learned  and 
erudite,  when  yet  in  the  sight  of  the  angels  in 
heaven  they  appear  destitute  of  understanding  as 
to  those  things  which  pertain  to  heaven  and  the 
church  ;  because  they  who  confirm  that  faith  even 
to  its  interiors,  close  the  superior  degrees  of  their 
understanding,  till  at  length  they  are  unable  to  see 
any  spiritual  truth  in  light ;  the  reason  is,  because 
the  confirmation  of  falsity  is  the  negation  of  truth ; 
therefore  when  they  hear  any  spiritual  truth,  which 
is  a  truth  of  the  Word  serviceable  to  those  who 
are  of  the  church  for  doctrine  and  life,  they  keep 
their  minds  fixed  in  the  falses  which  they  have 
confirmed,  and  then  tliey  either  veil  over  the  truth 
they  have  heard  with  falses,  or  reject  it  as  a  mere 
sound,  or  yawn  at  it  and  avert  themselves;  and 
tiiis  in  the  degree  in  which  they  are  in  the  pride 
of  their  own  erudition  ;  for  pride  glues  falses  to- 
gether, so  that  at  last  they  cohere  like  the  concre- 
tions formed  from  the  foam  of  the  sea;  therefore 
the  Word  is  hid  from  them  as  a  book  with  seven 


WRITINGS   OF  EMANUEL  SWEDENBORG. 


237 


seals.  What  their  quality  is,  and  what  their  hell, 
shall  also  be  described,  because  it  has  been  per- 
mitted nie  to  see  it,  and  to  discourse  with  those 
who  are  therein,  and  also  to  see  the  locusts  that 
came  out  of  it.  "  That  pit,  wliich  is  like  the  ap- 
erture of  a  furnace,  appears  in  tlic  southern  quar- 
ter, and  tlio  abyss  beneath  is  of  large  extent 
towards  the  east:  there  is  ligiit  in  it,  but  if  light 
from  heaven  be  admitted  into  it,  it  becomes  dark- 
ness, wheri.fore  tlie  pit  is  closed  above.  Huts, 
yi^rched  as  it  Avere  with  bric]ij_>ippear  therein,  di- 

^•idod  into  various  little  cells,  ni  eacii  of  which 
there  is  a  table,  with  paper  and  books  lying  upon 
it.  I'iVery  tiiie  sits  at  his  own  table,  wlio  in  the 
world  liad  confirmed  justification  ami  salvation  by 
fuith  alone,  making  charity  an  act  merely  natural- 
moral,  and  its  works  only  worics  of  civil  life, 
whereby  men  may  attain  reward  in  the  world;  but 
if  they  are  done  for  tiie  sake  of  salvation,  they 
condenni  them,  and  tiiis  severely,  because  lunnan 
reason  and  will  are  in  them.  >»^\.ll  who  are  in  this 
abyss  have  been  learned  and  erudite  in  tiie  world ; 
and  among  them  there  are  some  metaphysicians 
and  scholastics,  who  are  esteemed  there  above  the 
rest.  When  it  was  granted  me  to  enter  into  dis- 
course with  them,  I  recognized  some  of  them :  but 
this  is  their  lot  on  their  first  admission;  —  they  sit 
in  the  foremost  cells ;  but  as  tney  confirm  faith  by 
e.xcluding  works  of  charity,  they  leave  their  first 
habitations,  and  enter  into  cells  nearer  to  the  east, 
and  so  on  successively  till  towards  th^  end,  where 
those  are  wlio  conlirm  these  tenets  from  the  Word  ; 
and  as  they  then  cannot  but  falsify  the  Word,  their 
huts  disappear,  and  they  see  themselves  in  a  des- 
ert. There  is  also  an  abyss  beneath  the  one  just 
mentioned,  where  they  are  who  in  like  manner 
have  confirmed  justification  and  salvation  by  faith 
alone,  but  who  by  themselves  in  their  spirit  have 

T  denied  God,  and  in  their  hearts  have  laughed  at 
the  holy  things  of  the  church  ;  here  they  do  noth- 
■  ing  but  quarrel,  tear  their  garments,  climb   upon 

I  the  tables,  and  kick  and   abuse  one  another;  and 

\  because  no  one  is  there  permitted  to  do  mischief 
to  the  body  of  another,  they  menace  with  their 
faces  and  fists.  Filthincss  and  impurity  here  pre- 
vail ;  but  these  are  not  treated  of  in  this  place."  — 
.7.  R.  421. 

The  Torments  of  Hell. 

10J)3.  From  every  hell  tliere  exhales  a  sphere  of 
the  lusts  in  which  its  inhabitants  are:  when  this 
sphere  is  perceived  by  him  who  is  in  similar  lust, 
he  is  affected  at  heart,  and  is  filled  with  delight ; 
for  lust  and  its  delight  make  one,  inasmuch  as  what 
any  one  lusts  after,  this  is  delightful  to  him. 
Hence  it  is,  that  the  spirit  turns  himself  thither, 
and  from  delight  of  heart  lusts  to  go  thither:  for 
he  does  not  as  yet  know  that  such  torments  are 
there  ;  and  lie  who  knows  it,  still  lusts  to  go  in  that 
direction  ;  for  no  one  in  the  spiritual  world  can  re- 
sist his  own  lust,  inasmuch  as  the  lust  is  of  his 
love,  and  love  is  of  his  will,  and  will  is  of  his  na- 
ture, and  every  one  there  acts  from  his  nature. 
When  therefore  a  spirit  of  his  own  accord,  or  from 
his  own  freedom,  directs  his  course  to  his  own 
hell,  and  enters  it,  then  at  first  he  is  received  in  a 
friendly  manner,  and  is  thus  led  to  believe  that  he  has 
come  amongst  friends ;  but  this  only  continues  for 
some  hours  ;  in  the  mean  time  he  is  explored  as  to 
the  quality  of  his  cunning,  and  hence  as  to  the 
quality  of  his  power.  When  he  has  been  explored, 
they  begin  to  infest  him,  and  this  by  various  meth- 
ods, and  successively  with  greater  severity  and  ve- 
hemence, which  is  effected  by  introduction  more 


interiorly  and  deeply  into  hell ;  for  in  proportion 
as  the  hell  is  more  interior  and  deeper,  the  spirits 
are  more  malignant :  after  infestations  they  begin 
to  treat  iiim  cruelly  by  punishments,  and  this  until 
he  is  reduced  to  tlie  state  of  a  slave.  But  whereas 
rebellious  commotions  contimially  exist  there,  iu- 
asnmch  as  every  one  there  wills  to  be  greatest,  and 
burns  with  hatred  against  others,  hence  come  new 
outrages;  thus  one  scene  is  changed  into  another: 
wherefore  they  who  were  made  slaves,  are  taken 
out  of  thraldom,  that  they  may  afford  aid  to  some 
new  devil  to  subjugate  others;  and  then  they  who 
do  not  submit  themselves,  and  yield  implicit  obe- 
dience, are  again  tormented  by  various  methods : 
and  so  they  go  on  continually.  Sucli  torments  are 
the  torments  of  hell,  Avhicli  are  called  infernal  fire. 
—  H.  H.  .'■)74. 

]0i)4.  What  casting  into  hell  means,  is  known 
to  few,  it  being  supposed  to  mean  tlic  casting  down 
into  a  certain  place  containing  the  devil  with  his 
crew,  who  there  infiict  torment ;  but  the  case  is 
not  so,  for  casting  into  hell  is  nothing  else  but  a 
closing  up  by  mere  falsos  which  are  from  evil,  in 
which  evil  they  were  wlien  in  the  world.  When 
they  are  there  closed  up  by  those  falses,  they  are 
then  in  hell,  and  the  evils  and  falses,  in  which  they 
then  are,  torment  them  ;  but  the  torment  does  not 
arise  from  hence,  that  they  grieve  at  the  evil  wliich 
they  have  done,  but  from  this,  that  they  cannot  do 
evil,  this  being  the  delight  of  their  life ;  for  when 
in  hell  they  do  evil  to  others,  they  are  punished 
and  tormented  by  those  to  whom  they  do  it  :  they 
do  evil  especially  to  each  other,  from  the  lust  of 
commanding,  and  on  that  account  of  subjugating 
others,  which  is  effected,  if  they  do  not  suffer 
themselves  to  be  subjugated  to  another,  by  a  thou- 
sand methods  of  punishments  and  torments  :  bnt 
the  dominion  there,  which  they  continually  aim  at, 
is  in  a  perpetual  state  of  vicissitude,  and  thus  they 
who  had  punished  and  torment'  d  others,  are  in 
their  turn  punished  and  tormented  by  others  ;  and 
this  until  at  length  such  ardor  abates  from  the  fear 
of  punishment.  —  ^.  C.  82:52. 

1095.  The  reason  why  infestation  by  evils  and 
falses  is  signified  by  having  no  rest,  is,  because 
they  who  are  in  hell  are  continually  detained  or 
withheld  from  their  loves,  and  as  ot\en  as  they 
break  out  into  them,  they  are  punished  ;  for  their 
loves  are  hatreds,  revenges,  enmities,  and  cupidi- 
ties of  doing  evil,  which  to  them  are  so  delightful, 
that  they  may  be  called  the  very  delights  of  their 
life,  wherefore  to  be  withheld  from  them  is  to  be 
tormented,  for  every  one  is  in  the  joy  of  his  heart 
when  he  is  in  his  reigning  love,  and  consequently 
on  the  other  hand,  he  is  in  grief  of  heart,  when 
he  is  withheld  from  it :  this  is  the  common  torment 
of  hell,  from  which  innumerable  others  exist.  — 
^.  E.  800. 

1096.  It  is  given  to  every  one  to  be  in  the  do 
light  of  his  evil,  ])rovidcd  he  does  not  infest  thosi 
who  are  in  the  delight  of  good  ;  but  because  evil 
cannot  do  otherwise  than  infest  good,  for  in  evil 
there  is  hatred  against  good,  therefore,  lest  they 
should  bring  harm,  they  are  removed,  and  cast 
down  into  their  places  in  hell,  where  their  delight 
is  turned  into  undelight.  — D.  P.  324. 

1097.  Infernal  torments  are  not,  as  some  sup- 
pose, the  stings  of  conscience,  for  they  who  are  in 
hell  have  no  conscience,  and  consequently  cannot 
be  so  tormented,  for  such  as  have  had  conscience 
are  among  the  blessed.  —  .<?.  C.  965. 

1098.  As  love  towards  the  Lord  and  our  neigh 
bor,  together  with  the  joy  and  happiness  thenco 
originating,  constitute  heaven ;  so  hatred  of  the 


238 


COMPENDIUM  OF   THE    THEOLOGICAL   AND    SPIRITUAL 


Lord  and  the  neighbor,  together  with  the  punish- 
ment and  torment  thence  derived,  constitute  hell.  — 
A.  C.  693. 

109f).  The  hells  have,  however,  such  a  form 
and  order  induced  upon  them  by  the  Lord,  that 
their  inhabitants  are  all  held  entangled  and  bound 
by  the  lusts  and  fantasies  in  which  the  very  es- 
sence of  their  life  consists  ;  and  as  this  life  is  spirit- 
ual death,  it  becomes  changed  into  torments  so 
dreadful  as  to  be  incapable  of  description.  Its  high- 
est satisfaction  consists  in  the  ability  to  punish,  tor- 
ture, and  torment  each  other,  which  they  effect  by 
means  of  artifices  altogether  unknown  in  the  world, 
by  which  they  excite  exquisitely  painful,  and,  as  it 
were,  corporeal  sensations,  and  also  dire  and  horri- 
ble fantasies,  as  well  as  extreme  alarm  and  terror, 
with  many  more  similar  torments.  In  this  the  di- 
abolical crew  perceive  so  much  pleasure,  that  were 
it  possible  for  them  infinitely  to  increase  and  aug- 
ment these  pangs  and  torments,  they  would  still 
be  dissatisfied,  and  burn  with  a  desire  to  extend 
them  ;  the  Lord,  however,  frustrates  their  efforts, 
and  mitigates  the  anguish  they  inflict. 

1100.  Such  is  the  equilibrium  of  all  and  every 
thing  in  the  other  life,  that  wickedness  punishes 
itself,  so  that  in  evil  is  the  punishment  of  evil,  and 
falsity  returns  upon  him  who  is  principled  in  the 
false :  hence  every  one  brings  punishment  and  tor- 
ment on  himself,  being  led  to  associate  with  the 
diabolical  crew  who  act  as  its  executioners. — A,  C. 
695,  696. 

1101.  In  order  that  I  might  be  a  witness  of  the 
torment  of  those  who  are  in  hell,  and  also  of  the 
vastation  of  such  as  are  in  the  lower  earth,  I  have 
been  several  times  let  down  thither  (to  be  let  down 
into  hell,  not  being  a  translation  from  one  place 
to  another,  but  an  immission  into  some  infernal  so- 
ciety, man  remaining  in  the  same  place);  but  it  is 
permitted  me  to  relate  here  only  the  following  ex- 
perience. I  clearly  perceived  that  I  was  as  it  were 
encompassed  by  a  kind  of  column,  which  became 
sensibly  increased  in  magnitude,  and  I  perceived 
that  this  was  the  wall  of  brass  spoken  of  in  the 
Word,  formed  of  angelic  spirits,  for  the  purpose  of 
enabling  me  to  be  let  down  safely  amongst  the  un- 
happy. Whilst  there,  I  heard  miserable  lamenta- 
tions, and  amongst  the  rest  the  cry,  O  God,  O  God, 
be  merciful  to  us,  be  merciful  to  us ;  and  this  for 
a  long  continuance.  It  was  permitted  me  to  con- 
verse with  those  miserable  persons  for  some  time. 
They  complained  chiefly  of  evil  spirits,  burning 
with  a  continual  desire  only  to  torment  them,  and 
they  were  in  a  state  of  despair,  saying  that  they 
believed  their  torments  would  be  eternal :  but  it 
was  granted  me  to  comfort  them.  —  A.  C.  699. 

Hells  of  Hatred,  Revenge,  and  Cruelty. 

1102.  Those  who  have  indulged  in  mortal  ha- 
tred, and  in  consequence  thereof  breathe  ven- 
geance, and  seek  the  life  of  another,  are  confined 
in  a  very  deep  cadaverous  hell,  filled  with  a  horri- 
ble stench,  similar  to  that  which  arises  from  dead 
bodies ;  and  wonderful  to  relate,  they  are  so  delighted 
with  the  foetor  as  to  prefer  it  to  the  most  delicious 
odors.  This  is  owing  to  their  direful  natures,  and 
to  the  fantasies  thence  derived  ;  for  from  this  hell 
such  a  stench  actually  exhales,  so  that  when  it  is 
opened  (which  is  seldom  done,  and  then  only  for 
a  little  while,)  no  spirits  can  rsmain  in  its  vicinity, 
in  consequence  of  the  stench.  Some  genii,  or 
rather  furies,  being  let  out  thence,  that  I  might 
become  acquainted  with  their  quality,  so  infected 
the  surounding  sphere  with  a  poisonous  and  pesti- 
lential exhalation,  that  the  spirits  about  me  could 


not  stay,  and  my  stomach  became  at  the  same  timt 
so  much  affected  as  to  occasion  vomiting. 

1103.  Those  who  are  so  delighted  with  hatred 
and  revenge,  as  not  to  be  content  with  killing  the 
body  merely,  but  who  also  desire  to  destroy  the 
soul,  which  yet  the  Lord  has  redeemed,  are  let 
down  through  an  exceedingly  dark  and  narrow 
passage  towards  the  lowest  parts  of  the  earth,  to  a 
depth  proportioned  to  the  degree  of  their  hatred 
and  revenge,  and  then  they  are  struck  with  grievous 
alarm  and  horror,  and  being  kept  at  the  same  time 
in  the  lust  of  vengeance,  they  descend  more  and 
more  profoundly  as  this  becomes  increased.  After- 
wards they  are  sent  to  a  place  beneath  Gehennah, 
where  appear  terrible  serpents,  of  monstrous  size, 
with  large  bellies,  by  whose  bites  they  are  tor- 
mented. Both  the  appearance  of  the  serpents  and 
the  pain  they  produce  are  as  sensibly  perceived  as 
if  they  were  real,  for  such  things  are  exquisitely 
felt  by  spirits,  being  as  much  suited  to  their  life 
as  corporeal  things  arc  to  those  in  the  body.  In 
the  mean  time  they  live  in  direful  fantasies,  and 
continue  so  for  ages,  until  they  no  longer  know 
that  they  were  men  ;  for  otherwise  the  life  which 
they  have  contracted  by  repeated  indulgence  in 
hatred  and  revenge,  cannot  be  extinguished. 

1104.  Since  there  are  innumerable  genera,  and 
still  more  numerous  species  of  hatred  and  revenge, 
and  as  no  two  kinds  have  precisely  a  similar  hell, 
it  is  impossible  to  give  a  regular  account  of  each, 
and  I  will  therefore  speak  only  of  those  which  I 
have  seen,  as  in  clear  daylight,  yea,  in  light  still 
clearer  than  that  of  day,  but  before  the  internal 
sight,  because,  by  the  divine  mercy  of  the  Lord,  it 
is  granted  me  to  be  present  with  spirits.  A  cer- 
tain person  came  to  me,  who  appeared  of  noble 
rank  :  at  his  first  approach  he  intimated,  by  feigned 
gestures,  that  he  had  many  things  which  he  was 
desirous  to  communicate,  asking  me  whether  I  was 
a  Christian,  to  which  I  answered  in  the  affirmative  ; 
he  said  that  he  was  of  the  same  religion,  and 
wished  to  be  alone  with  me,  because  he  had  some- 
thing to  say,  which  others  must  not  hear;  but 
I  replied,  that  in  a  spiritual  state  of  existence, 
people  cannot  be  alone,  as  men  suppose  themselves 
to  be  in  the  world,  and  that  many  spirits  were  then 
present.  He,  however,  came  nearer  and  took  his 
station  behind  me,  towards  the  back  part  of  the 
head,  when  I  immediately  perceived  him  to  be  an 
assassin  ;  and  whilst  he  was  in  that  situation,  I  felt, 
as  it  were,  a  stroke  through  the  heart,  and  soon 
after  another  in  the  brain,  such  as  would  have 
easily  killed  a  man  ;  but  being  protected  by  the 
Lord,  I  feared  nothing.  What  art  he  made  use  of 
I  do  not  know.  lie,  supposing  that  I  was  dead, 
said  to  some  other  spirits  who  were  present,  that 
he  was  just  come  from  a  man  whom  he  had  mur- 
dered, by  thus  giving  him  a  mortal  wound  from 
behind,  boasting  that  he  had  the  art  of  striking  so 
dexterously,  that  no  one  could  be  aware  of  it  till 
he  fell  down  dead,  and  that  none  would  imagine 
but  that  he  was  innocent.  From  this  I  became 
aware  that  he  was  lately  dead,  and  had  been  an 
assassin  in  the  natural  world.  The  punishment  of 
such  persons  is  dreadful  ;  for  after  enduring  infer- 
nal torments  for  a  succession  of  ages,  they  at 
length  acquire  a  most  detestable  and  monstrous 
countenance,  of  a  ghastly  appearance,  and  more 
like  a  mass  of  tow  than  a  "face.  Thus  they  put  off 
every  thing  human,  till  all  who  see  them  become 
so  horrified  that  they  are  obliged  to  wander  about 
like  wild  beasts  in  covert  places. 

I'OS.  A  certain  spirit  came  from  an  infernal 
den  towards  the  left,  and  entering  into  conversa- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


239 


tion  with  me,  I  was  enabled  to  perceive  that  hn 
was  a  villain.  The  wickedness  he  had  been  guilty 
of  in  the  world,  was  discovered  in  the  following 
manner:  he  was  let  down  into  the  lower  earth,  in 
a  direction  a  little  forwards,  and  towards  the  left, 
to  a  considerable  depth,  and  there  began  to  dig  a 
hole  in  the  ground,  similar  to  a  grave  for  the  inter- 
ring of  a  corpse  ;  hence  a  suspicion  arose  that  he 
had  committed  some  act  of  murder  during  his  life 
in  the  body.  Immediately  afterwards  there  ap- 
peared a  bier  covered  with  black  cloth,  and  pres- 
ently one  rising  from  the  bier  came  to  me,  and  in 
an  affecting  tone  informed  me  that  he  was  dead, 
and  was  of  opinion  ho  had  been  poisoned  by  that 
man,  adding  that  he  thought  this  at  the  hour  of 
dcatii,  but  was  still  ignorant  whether  or  not  his 
suspicion  was  well  grounded.  The  wicked  spirit, 
on  hearing  this,  confessed  ho  was  guilty  of  the  mur- 
der. After  confession,  followed  punishment ;  he 
was  twice  rolled  in  the  dirty  hole  whicli  he  had 
dug,  until  both  his  face  and  body  were  made  as 
black  as  an  Egyptian  mummy,  and  thus  he  was 
carried  on  high  and  presented  to  the  view  of 
spirits  and  angels,  whilst  this  cry  was  uttered, 
"  What  a  devil ! "  Ilis  whole  frame  then  became 
frigid,  and  he  was  in  this  state  cast  into  hell 
amongst  the  cold  infernals. 

1106.  Beneath  the  back  parts  [siih  natibus]  there 
IS  a  dreadful  hell,  where  the  inhabitants  seem  to 
strike  at  each  other  with  knives,  aiming  them,  like 
furies,  at  each  other's  breasts;  but  at  the  instant  of 
giving  the  blow,  the  knife  is  always  taken  away  from 
them.  These  are  they  who  have  borne  such  vio- 
lent hatred  against  others,  that  they  were  always 
burning  with  a  desire  to  murder  them  with  all 
cruelty,  whence  they  had  contracted  so  terrible  a 
nature.  This  hell  was  opened,  to  the  end  that  I 
might  see  the  nature  of  mortal  hatred,  but  only  in 
a  small  degree  on  account  of  their  dreadful  cruel- 
ties.—.4.  C.  814-818. 

1107.  Whatever  a  man  has  done,  or  even 
thought,  in  the  life  of  tlie  body,  returns  succes- 
sively in  the  other  life.  When  feelings  of  enmity, 
hatred,  and  deceit  recur,  the  persons  against  whom 
they  have  been  indulged,  and  whose  injury  has 
been  clandestinely  contrived,  are  also  presented, 
and  that  immediately.  It  is  in  consequence  of  a 
perception  of  the  thoughts  of  all  being  communi- 
cated in  the  other  life,  that  those  entertained  against 
others  appear  openly,  the  most  lamentable  states 
being  induced  when  the  hidden  feelings  of  enmity 
burst  forth.  With  the  wicked,  all  their  evil  deeds 
and  thoughts  thus  vividly  return  ;  but  with  the 
good,  it  is  not  so,  all  their  states  of  goodness, 
friendship,  and  love,  recurring  with  the  greatest 
possible  delight  and  happiness. — ^.  C.  823. 

Hells  of  Adulterers. 

1108.  Under  the  heel  *  of  the  right  foot  is  the 
hell  inhabited  by  those  who  have  taken  delight 
both  in  cruelty  and  in  adulteries,  therein  perceiv- 
ing the  greatest  satisfaction  of  their  lives.  It  is  a 
surprising  circumstance,  that  such  as  have  been 
cruel  during  their  life  in  the  body,  have  also  been 
adulterers  above  all  others  ;  tiiey  have  their  abode 
in  that  hell,  where  they  exercise  cruelties  by  the 
most  wicked  contrivances.  They  form  to  them- 
selves, by  their  fantasies,  vessels  and  instruments, 
like  pestles  and  mortars,  such  as  are  employed  in 
bruising  herbs,  with  which  they  bruise  and  torture 
whomsoever  they  can.     They  also  construct  broad- 


*  The  reader  ia  requested  to  observe,  that  the  author  is  speak- 
kingof  the  situation  of  these  societies  according  to  their  respec- 
tive correspondence  to  the  human  frame. 


axes,  similar  to  those  used  by  executioners,  and  a 
sort  of  awl,  or  auger,  with  which  they  cruel.y  tor- 
ment each  other,  not  to  mention  several  other  dire- 
ful practices.  In  that  hell  are  some  of  the  Jews, 
who  formerly  treated  the  Gentiles  in  so  barbarous 
a  manner ;  and  at  this  day  that  hell  increases, 
owing  its  increase  especially  to  those  of  the  Chris- 
tian world  so  called,  who  have  placed  their  chief 
delight  in  adulteries,  these  for  the  most  part  being 
also  cruel.  Sometimes  their  delight  is  changed 
into  the  stench  of  human  excrement,  which,  on 
opening  the  hell,  exhales  very  abundantly;  and 
when  perceived  in  the  world  of  spirits,  instantly 
brings  on  faintness,  as  I  have  experienced.  This 
excrementitious  stench  by  turns  prevails  and  ceases 
in  the  hell ;  for  it  is  tlicir  delight  arising  from 
adulteries,  which  becomes  changed  into  this  smell. 
In  process  of  time,  when  they  have  passed  their 
appointed  period  under  such  circumstances,  they 
are  left  solitary,  and  sit  in  torment,  becoming  like 
deformed  skeletons,  although  still  continuing  to 
live. 

1109.  In  the  plane  of  the  soles  of  the  feet,  at 
some  distance  anteriorly,  there  is  a  hell  called 
Gehennah,  inhabited  by  immodest  women,  who 
have  placed  their  whole  delight  in  adulteries,  and 
who,  considering  them  not  only  lawful,  but  also 
reputable,  have  inveigled  the  guiltless  and  inno- 
cent to  such  practices  under  various  assumed  ap- 
pearances of' character  and  credit.  There  is  visi- 
ble in  that  hell  a  kind  of  fiery  appearance,  such  as 
is  often  seen  shining  in  the  air  from  a  great  fire  ; 
and  it  is  attended  also  with  heat,  which  it  was 
given  me  to  feel  by  the  warmth  thence  communi- 
cated to  my  face ;  and  a  stench  exhales  thence 
similar  to  that  arising  from  burnt  bones  and  hair 
This  hell  is  sometimes  changed  into  dreadful  ser- 
pents, which  bite  the  inhabitants,  who  desire  death, 
but  cannot  die.  Some  of  the  women  being  liber- 
ated thence,  mentioned,  on  coming  to  me,  that  it 
is  burning  hot  there,  but  that  when  they  are  allow- 
ed to  approach  any  society  of  good  spirits,  their 
heat  becomes  changed  into  intense  cold,  and  at 
such  times  they  experience  in  themselves  an  alter- 
nation of  heat  and  cold,  passing  from  one  extreme 
to  the  other,  and  being  thereby  miserably  tortured. 
Nevertheless  there  are  intervals  during  which 
they  are  in  the  excitement  of  their  fiery  lust ;  bnt 
their  states  become  changed  in  the  manner  de- 
scribed. —  J.  C.  824,  825. 

1110.  Those  who  insnare  by  pretending  a  re- 
gard for  conjugial  love,  and  for  love  towards  chil- 
dren, behaving  themselves  in  such  a  manner  that 
a  husband  has  no  suspicion  but  that  they  are 
chaste,  innocent,  and  friendly,  and  who,  under 
these  and  various  other  pretences,  commit  adultery 
with  the  greater  security,  are  in  hell  beneath  the 
back  parts  [sub  natibus],  amongst  the  filthiest  e.x- 
crements,  and,  because  they  rank  with  the  treach- 
erous, become  vastated  to  such  a  degree  as  to  be 
like  mere  bones.  Such  persons  do  not  even  know 
what  conscience  is.  I  have  conversed  with  then^ 
and  they  are  surprised  that  any  one  should  have 
a  conscience,  and  should  say  that  adulteries  are 
contrary  to  it.  They  were  informed  that  it  is  as 
impossible  for  such  unconscientious  adulterers  to 
come  into  heaven  as  for  a  fish  to  live  in  air,  or  a 
bird  in  ether,  because  on  the  instant  of  their  ap- 
proach, they  would  feel,  as  it  were,  suffocated, 
their  adulterous  delight  becoming  changed  into 
a  most  offensive  stench  ;  and  further,  that  they 
must  needs  be  thrust  down  into  hell,  and  become 
finally  like  bony  substances,  possessing  scarcely 
any  vitality,  because  they  have  acquired  to  them- 


240 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


selves  a  life  so  wicked,  that,  on  losing  it,  there  re- 
mains almost  nothing  of  life  truly  human.  —  A.  C. 
827. 

1111.  Those  who  indulge  in  lascivious  thoughts 
daring  the  life  of  the  hody,  giving  a  lascivious 
turn  to  what  others  coi\verse  about,  even  when  the 
subject  is  holy,  and  continue  these  practices  in 
middle  and  old  age,  when  they  have  no  natural 
lasciviousness  to  plead  in  excuse,  do  not  desist 
from  such  thoughts  and  conversation  in  another 
life.  .  .  .  There  are  also  boys,  youths,  and 
young  men,  who  in  consequence  of  the  impetuosi- 
ty of  youth,  have  conceived  wicked  and  pernicious 
principles,  supposing  that  wives,  and  especially 
such  as  are  young  and  beautiful,  ought  not  to  be 
confined  to  tlieir  husbands,  but  to  be  free  to  them- 
selves and  their  like,  the  husband  remaining  only 
as  the  liead  of  the  family,  and  the  educator  of 
the  children.  These  are  distinguished  in  the 
otlier  life  by  their  boyish  tone  of  voice,  and  reside 
at  some  height  backwards.  Such  amongst  them 
as  have  confirmed  themselves  in  these  principles, 
and  in  a  practice  conformable  thereto,  are  miser- 
ably tormented  in  another  world,  by  having  their 
joints  put  out  and  in  alternately,  which  is  effected 
by  spirits,  M'ho  have  the  art  to  excite  in  others  a 
fantasy  as  if  they  were  still  in  the  body,  and  at 
the  same  time  a  sense  of  bodily  pain.  By  these 
contortions  and  retortions,  and  the  struggles  they 
make  in  opposition  to  them,  they  are  so  lacerated 
as  to  seem  to  themselves  torn  into  minute  frag- 
ments, with  exceeding  great  pain;  and  this  pun- 
ishment is  repeated,  until  being  struck  with  horror 
at  their  principles,  they  desist  from  such  thoughts. 
—  ^.  C.  829. 

Hells  of  the  Deceitful. 

1  ]  12.  Those  who  deceive  others  by  artful  dis- 
simulation, making  a  show  of  friendliness  in  the 
countenance  and  discourse,  whilst  they  conceal  in- 
wardly the  poison  of  treacherous  enmity,  and  thus 
allure  with  a  design  to  destroy,  are  in  a  hell  more 
terrible  than  that  of  otliers,  and  indeed  more  terri- 
ble than  the  hell  of  murderers.  They  appear  to 
themselves  to  be  living  amongst  serpents,  and  the 
more  pernicious  tiieir  stratagems  have  been,  so 
much  the  more  dreadful,  poisonous,  and  numerous, 
do  the  serpents,  which  encompass  and  torment 
them,  appear.  They  know  no  other  than  that  these 
serpents  are  real,  inasmuch  as  they  occasion  simi- 
lar pains  and  torments,  which  possibly  few  will  be- 
lieve, although  it  is  a  certain  fact.  These  are  they 
wlio  purposely  or  with  premeditation  exercise  de- 
ceit, and  tlierein  experience  the  delight  of  their 
life.  The  punishments  of  the  deceitful  are  vari- 
ous, according  to  the  nature  of  the  deceit  of  each. 
In  general  they  are  not  tolerated  in  societies,  but 
arc  expelled ;  for  whatever  any  spirit  thinks,  is  im- 
mediately known  and  perceived  by  neighboring 
spirits,  and  consequently  every  species  of  deceit  is 
recognized.  Hence  at  length  such  deceitful  spir- 
its sit  down  in  solitude,  being  expelled  from  all  so- 
ciety, and  then  they  appear  with  their  faces  dilat- 
ed, so  as  to  be  four  or  five  times  the  breadth  of  an 
ordinary  face,  with  a  broad  fleshy  cap,  of  a  whitish 
color,  upon  their  heads,  like  images  of  death  sit- 
ting in  torment.  —  A.  C.  8130. 

1113.  They  who  are  deceitful,  and  seek  to  se- 
cure every  thing  to  themselves  by  deceitful  contri- 
vances, and  have  confirmed  tliemselves  in  such 
habits  by  their  success  during  the  life  of  the  body, 
appear  to  themselves  to  dwell  towards  the  left  in  a 
very  large  tun,  called  the  infernal  tun,  over  which 
♦here  is  a  covering,  and  on  its  outside  a  small  globe 


on  a  pyramidal  base,  which  they  actually  suppose 
to  be  the  universe  under  their  inspection  and  gov- 
ernment. Such  amongst  them  as  have  craftily 
persecuted  the  innocent,  dwell  therein  for  ages  (I 
was  informed  that  some  had  remained  there  al- 
ready during  twenty  ages);  and  when  they  are  let 
out,  they  entertain  the  fantasy  that  the  universe 
is  a  kind  of  globe,  which  they  walk  around,  and 
trample  under  foot,  believing  themselves  to  be  its 
gods.  I  have  sometimes  seen  and  conversed  with 
them  concerning  their  fantasy;  but  having  ac- 
quired such  a  nature  during  their  abode  in  the 
world,  they  could  not  be  withdrawn  from  it.  I  re- 
peatedly perceived,  also,  with  what  subtle  sophis- 
try they  could  pervert  the  thoughts,  turning  them 
in  an  instant  in  a  different  direction,  and  substitut- 
ing others  with  such  incredible  craftiness  that  it 
could  scarcely  be  recognized  as  their  doing.  In 
consequence  of  this  particular  talent,  these  spirits 
are  never  admitted  to  [consociation  with]  man,  for 
they  infuse  their  poison  so  secretly  and  clandestine- 
ly that  it  is  impossible  to  perceive  it.  —  A.  C.  947. 

Hells  of  crafty  Women. 

1114.  There  are  some  of  the  female  sex,  who 
have  lived  in  the  indulgence  of  their  inclinations, 
regarding  only  themselves  and  the  world,  and  mak- 
ing the  all  of  life  and  its  delight  to  consist  in  ex- 
ternal decorum,  in  consequence  of  which  they  have 
been  particularly  esteemed  in  polished  society. 
They  have  thus,  by  practice,  acquired  the  talent 
of  insinuating  themselves  into  the  good  graces  of 
others,  by  specious  pretences  and  a  fair  exterior, 
for  the  purpose  of  gaining  an  ascendency  over 
them ;  and  hence  their  life  has  been  one  of  simula- 
tion and  deceit.  They  used  to  frequent  churches 
like  other  people,  but  for  no  other  end  than  to  ap- 
pear upright  and  pious  ;  being  moreover  destitute 
of  conscience,  and  exceedingly  prone  to  wicked- 
ness and  adulteries,  when  able  to  conceal  them. 
Such  persons  in  another  life  think  as  they  did  here, 
knowing  not  what  conscience  is,  and  making  a 
mock  of  those  who  speak  of  it ;  they  enter  into  the 
affections  of  others,  by  a  pretended  honesty,  piety, 
compassion,  and  innocence,  which  with  them  are 
the  means  of  deceiving;  and  M-henever  external 
restraints  are  removed,  they  plunge  into  the  most 
wicked  and  obscene  practices.  These  are  they 
wlio,  in  the  other  world,  become  enchantresses  or 
sorceresses,  of  whom  there  are  some  denominated 
sirens,  who  become  expert  in  arts  unknown  on 
earth ;  and  are  like  sponges,  imbibing  all  wicked 
artifices,  from  being  of  such  a  genius  as  readily  to 
practise  them.  The  artifices  unknown  here,  which 
they  learn  in  the  spiritual  world,  are  these.  They 
can  speak  as  if  from  a  different  place  to  that  in 
which  they  are,  the  voice  being  heard  as  if  pro- 
ceeding from  good  spirits  elsewhere.  They  can 
be  as  it  were  present  with  several  persons  at  the 
same  time,  thus  persuading  others  that  they  are 
present  every  where,  and  they  speak  like  several 
together,  and  in  various  places  at  the  same  mo- 
ment. Tliey  have  the  power  of  averting  the  influx 
from  good  spirits,  yea,  even  that  of  angelic  spirits, 
perverting  it  instantly  by  various  methods  in  favor 
of  themselves.  They  can  assume  another's  like- 
ness by  ideas  wiiich  they  conceive  and  fashion  to 
themselves :  and  can  inspire  every  one  with  an  af- 
fection for  them,  by  insinuating  themselves  into  the 
real  state  of  another's  affections.  They  can  sud- 
denly withdraw  themselves  out  of  sight,  and  be- 
come invisible.  They  have  the  power  of  repre- 
senting to  the  view  of  spirits  a  bright  flame  en- 
compassing the  head,  and  this,  which  is  an  angelis 


WKITINGS    OF    EMANUEL    SWEDENBORG. 


241 


oken,  to  several  at  the  same  moment.  They  can 
leign  innocence  by  various  methods,  even  by  rep- 
resentinjj  infants  whom  they  i<iss ;  they  also  ex- 
cite others,  whom  they  hate,  to  murder  them,  be- 
cause they  are  conscious  of  being  themselves 
immortal,  and  afterwards  they  accuse  them  as 
murderers,  and  divulge  their  crime.  From  my  own 
oxpericnce,  I  may  state  that  tlicy  have  stirred  up 
in  my  memory  whatever  evils  I  have  thought  and 
done,  and  this  by  the  most  cunning  contrivances ; 
and  whilst  I  have  been  asleep,  they  have  dis- 
coursed with  others  altogether  as  from  me,  on  sub- 
jects false  and  obscene,  so  that  the  spirits  who 
heard  it  were  persuaded  it  was  from  me ;  not  to 
mention  many  other  things  of  a  similar  kind. 
Their  nature  is  so  persuasive,  that  no  one  suspects 
them,  and  hence  their  ideas  are  not  communicated 
like  those  of  other  spirits,  for  they  have  eyes  re- 
sembling those  ascribed  to  serpents,  seeing  every 
way  at  once,  and  having  their  thoughts  present 
every  where.  These  sorceresses  or  sirens  are  pun- 
ished grievously,  some  in  Gehennah,  others  in  a 
kind  of  court  amongst  snakes  ;  some  by  being,  as 
it  were,  torn  asunder,  and  subjected  to  various  col- 
lisions, attended  with  the  utmost  pain  and  torture. 
In  process  of  time  they  are  separated  from  all  so- 
ciety, and  become  like  skeletons  from  head  to 
foot— ^.C.  831. 

Hells  of  the  Voluptuous. 

1115.  They  who  in  the  life  of  the  body  have 
made  pleasure  their  end  and  aim,  loving  nothing 
so  nmch  as  to  indulge  their  natural  propensities, 
and  live  in  luxury  and  festivity,  caring  only  for 
themselves  and  the  world,  without  any  regard  to 
things  divine,  and  wjio  are  devoid  of  faith  and 
charity,  are  after  death  first  introduced  into  a  life 
similar  to  tliat  passed  in  the  world.  There  is  a 
place  in  front  towards  the  left,  at  a  considerable 
depth,  where  all  is  pleasure,  frolic,  dancing,  feast- 
ing, and  light  conversation.  Hither  such  spirits  are 
conveyed,  and  then  they  know  no  other  but  that 
they  are  still  in  the  world.  After  a  short  time, 
however,  the  scene  is  changed,  and  then  they  are 
carried  down  to  the  hell  which  is  beneath  the  back 
parts,  and  is  merely  cxcrementitious  ;  for  such  ex- 
clusively corporeal  pleasure  becomes  in  another 
life  mere  excrement.  I  have  seen  them  there  car- 
rying dung,  and  bemoaning  their  lot. 

IIIG.  Such  of  the  female  sex  as  from  a  low  and 
mean  condition  have  become  rich,  and  in  conse- 
quence of  the  haughtiness  thence  conceived  give 
themselves  up  entirely  to  pleasure  and  to  an  idle 
and  effeminate  life,  lying  in  state  beds  like  queens, 
and  delighting  to  preside  at  the  tables  of  luxury  and 
refinement,  without  regard  to  other  concerns ; 
when  they  meet  in  another  life  quarrel  miserably 
Avitli  one  anotlier,  beating,  tearing,  and  pulling 
each  other  by  the  hair,  and  behaving  like  so 
many  furies. 

1117.  But  it  is  otherwise  with  those  who  are 
born  to  the  pleasures  or  enjoyments  of  life,  being 
brouglit  up  from  their  infancy  in  such  things,  as 
queens,  and  others  of  noble  parentage,  and  the 
rich  likewise  ;  fortiicse,  notwithstanding  the  pleas- 
ures, delicacies,  and  splendors  in  which  they  lived, 
are  amongst  the  happy  in  the  other  world,  if  they 
have  been  principled  in  faith  towards  the  Lord 
and  in  charity  towards  their  neighbor.  For  it  is 
aai  error  to  think  of  meriting  heaven  by  a  total  ab- 
lication  of  the  enjoyments  of  life,  power,  and 
wealth,  and  thus  by  sinking  into  wretchedness  ; 
for  the  renunciation  of  these,  inculcated  in  the 
Word,  is  to  esteem  them  as  nothing  in  respect  to  I 
31 


the  Lord,  and  to  regard  terrestrial  life  as  nothing 
in  comparison  with  heavenly  life.  —  A.  C.  94:3-945. 

Hells  of  the  Covetous,  and  the  filthy  Je- 
rusalem. 

1118.  The  covetous  are  of  all  men  the  most 
filtiiy,  and  think  least  concerning  the  life  after 
death,  the  soul,  and  the  internal  man.  They  do 
not  even  know  what  heaven  is,  because  of  all  peo- 
ple they  elevate  their  thoughts  the  least,  employ- 
ing and  exhausting  them  exclusively  on  corporeal 
and  terrestrial  objects.  Wherefore  when  they 
come  into  another  life,  they  do  not  for  a  long  time 
know  that  they  arc  spirits,  but  suppose  themselves 
to  be  still  in  the  body.  The  ideas  of  their  thought, 
which  by  avarice  are  rendered  as  it  were  corporeal 
and  terrestrial,  become  changed  into  direful  fanta- 
sies, and  what  may  appear  incredible,  but  is  never- 
theless true,  the  sordidly  avaricious  seem  to  them- 
selves, in  the  other  world,  to  dwell  in  cells,  where 
their  money  is  deposited,  and  there  to  be  infested 
by  mice :  but  however  they  may  be  annoyed,  they 
do  not  retire  thence  until  they  are  wearied  out,  and 
thus  at  length  they  emerge  from  their  sepulclires. 

1119.  How  defiled  the  fantasies  are,  into  which 
the  ideas  of  the  sordidly  avaricious  become  changed, 
is  evident  from  the  hell  in  which  they  live,  which 
is  at  a  great  depth  under  the  feet,  and  from  which 
a  vapor  exhales  like  that  arising  from  hogs  scalded 
in  a  gutter.  These  are  the  habitations  of  the 
covetous,  and  those  who  are  admitted  therein  at 
first  appear  black,  but  by  the  shaving  off  of  their 
hair,  as  is  done  to  pigs,  they  seem  to  themselves  to 
be  made  white,  although  still  retaining  and  carry- 
ing with  them  the  stain  of  their  original  color 
whithersoever  they  go. 

1120.  A  large  proportion  of  the  inhabitants  of 
this  hell  consists  of  Jews  who  have  been  sordidly 
avaricious,  the  presence  of  wliom,  on  the  approach 
of  other  spirits,  is  recognized  by  a  stench  resem- 
bling that  of  mice.  Whilst  speaking  of  the  Jews, 
it  is  permitted  me  to  relate  the  following  circum- 
stances respecting  their  cities,  and  the  robbers  in 
the  desert,  in  order  to  show  how  lamentable  is  the 
state  after  death  o.*"  such  of  them  as  have  been 
sordidly  avaricious,  and  have  despised  others  in 
comparison  with  themselves  from  an  innate  arro- 
gance prompting  them  to  suppose  themselves  alone 
to  be  the  chosen  people.  In  consequence  of  hav- 
ing conceived  and  confirmed  in  themselves,  during 
their  life  in  the  body,  the  fantasy  that  they  shall 
go  to  Jerusalem,  and  the  Holy  Land,  to  possess  it, 
(not  being  disposed  to  understand  that  by  the  New 
Jerusalem  is  meant  the  Lord's  kingdom  in  the 
heavens  and  on  earth,)  there  appears  to  them,  when 
they  come  into  the  other  world,  a  city  on  the  left 
of  Gehennah,  a  little  in  front,  to  which  they  flock 
in  great  crowds.  This  city,  however,  being  miry 
and  fetid,  is  therefore  called  the  filthy  Jerusa- 
lem ;  and  here  they  run  about  the  streets,  up  to 
the  ankles  in  dirt  and  mud,  pouring  out  com- 
plaints and  lamentations.  They  see  these  cities, 
indeed  I  have  sometimes  seen  them  myself,  and 
the  streets  therein,  with  all  their  defilements,  rep- 
resented as  in  open  day.  There  once  appeared 
to  me  a  certain  spirit  of  a  dusky  hue  coming  froiii 
this  filthy  Jerusalem,  the  gate  seeming  as  it  were 
to  be  opened.  He  was  encompassed  about  witli 
wandering  stars,  especially  on  liis  left  side ;  wan 
dering,  in  opposition  to  fixed  stars,  around  a  spirit 
signifying  in  the  spiritual  world  falsities.  He  ap 
preached,  and  applied  himself  to  the  upper  part 
of  my  left  ear,  wliich  he  seemed  to  touch  with  iiia 
mouth  in  order  to  speak  with  me ;  but  he  did  nol 


242 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


speak  in  a  sonorous  tone  of  voice  like  others,  but 
within  himself,  nevertheless  in  such  a  manner  that 
I  could  hear  and  understand.  He  stated  himself 
to  be  a  Jewish  Rabbi,  adding  that  he  had  been  in 
tliat  miry  city  for  a  ]ong  time,  and  that  the  streets 
thereof  were  nothing  but  rnud  and  dirt.  He  said 
also  there  was  nothing  to  eat  in  it  but  dirt,  and  on 
asking  why  he,  who  was  a  spirit,  desired  to  eat,  he 
replied  that  he  did  eat,  and  that  when  he  desired 
to  eat,  nothing  was  offered  him  but  mud,  which 
grieved  him  exceedingly.  He  inquired  what  he 
must  do,  having  in  vain  tried  to  meet  with  Abra- 
ham, Isaac,  and  Jacob.  I  related  to  him  some  par- 
ticulars respecting  them,  informing  him  it  was 
folly  to  seek  for  them,  fiir  even  if  they  were  found, 
they  could  not  possibly  afford  him  any  assistance. 
Afler  adverting  to  some  recondite  circumstances 
respecting  them,  I  added,  that  no  other  ought  to 
be  sought  after  but  the  Lord  alone,  who  is  the 
Messiah  whom  they  had  despised  on  earth,  for  that 
He  rules  the  universe,  and  that  help  only  comes 
from  Him.  He  then  asked  anxiously  and  repeat- 
edly where  the  Lord  was  ?  I  replied  He  was  to  be 
found  every  where,  and  that  He  hears  and  knows 
all  men.  At  that  instant  other  Jewish  spirits  drew 
him  away  from  me.  —  ^.  C.  938-940. 

11'21.  Not  far  from  the  filthy  Jerusalem  there  is 
also  another  city,  which  is  denominated  the  Judg- 
ment of  Gehennah,  where  those  dwell  who  claim 
heaven  as  due  to  their  own  righteousness,  and  con- 
demn others  who  do  not  live  according  to  their 
fantasies.  Between  this  city  and  Gehennah  there 
appears  as  it  were  a  tolerably  handsome  bridge,  of 
a  pale  or  grayish  color ;  a  black  spirit,  whom  they 
fear,  is  stationed  to  prevent  their  passing  over,  for 
on  the  other  side  of  the  bridge  is  Gehennah.  —  A. 
C.  942. 

1122.  In  front  towards  the  lefl  there  is  a  certain 
vault  destitute  of  light,  indeed  it  is  so  thoroughly 
dark  as  to  be  on  that  account  called  the  gloomy 
vault.  In  this  placn  those  reside  who  have  coveted 
the  possessions  of  others,  and  who,  having  their 
mmds  continually  intent  thereon,  have  eagerly  ap- 
propriated them  without  regard  to  conscience  the 
moment  any  specious  pretence  offered  for  so  doing. 
Some  of  these,  during  their  life  in  the  body,  dwelt 
in  no  small  degree  of  dignity,  ascribing,  however, 
to  craftiness  the  honor  due  to  prudence.  In  that 
vault  they  consult  together,  as  they  used  to  do  in  the 
body,  how  they  may  fraudulently  deceive  others, 
calling  its  darkness  their  delight.  The  state  to 
which  those  who  dwell  there,  and  who  have  dealt 
fraudulently,  are  at  length  reduced,  was  shown  me, 
as  seen  in  the  broad  light  of  day.  Their  coun- 
tenances are  worse  than  those  of  the  dead,  being 
of  a  livid  color  and  cadaverous  appearance,  and 
horribly  wrinkled,  in  consequence  of  their  being 
always  tormented  by  anxiety.  —  ^.  C  949. 

Fantasies  and  Punishments  of  the  Hells. 

1123.  They  who  are  in  hell  have  equally  sen- 
sations, and  do  r.ot  know  otherwise  than  that  it 
is  really  or  actual  y  so  as  it  is  to  their  senses ;  but 
still  when  they  are  inspected  by  the  angels,  the 
same  things  thjn  appear  as  phantasms  and  disap- 
pear, and  themselves  not  as  men,  but  as  monsters. 
It  has  also  been  given  to  converse  with  them  on 
this  subject,  and  some  of  them  have  said,  that  they 
believe  the  things  to  be  real,  because  they  see  and 
touch  them,  adding,  that  sense  cannot  deceive. 
But  it  was  given  to  answer,  that  still  they  are  not 
reai.  and  that  on  this  account,  because  they  are 
in  things  contrary  or  opposite  to  the  Divine,  name- 


pear  to  them  as  real ;  and  moreover  that  they 
themselves,  so  far  as  they  are  in  the  lusts  of  evil 
and  in  the  persuasions  of  the  false,  are  nothing 
else  than  fantasies  as  to  the  thoughts,  and  to  see 
any  thing  from  fantasies,  is  to  see  those  things 
which  are  real  as  not  real,  and  those  things  which 
are  not  real,  as  real ;  and  that  unless,  by  the  di- 
vine mercy  of  the  Lord,  it  had  been  given  them  to 
have  such  sensation,  they  would  have  no  sensitive 
life,  consequently  no  life,  for  the  sensitive  makes 
the  all  of  life.  To  adduce  all  the  experience 
which  I  have  had  on  this  subject,  would  be  to  fill 
very  many  pages.  Let  every  one  then  take  heed 
to  himself,  when  he  comes  into  the  other  life,  lest  he 
be  illuded:  for  evil  spirits  know  how  to  present 
various  illusions  before  those  who  have  recently 
come  from  the  world,  and  if  they  cannot  deceive, 
still  they  try  by  those  illusions  to  persuade  that 
nothing  is  real,  but  that  all  things  are  ideal,  even 
those  which  are  in  heaven.  — Jl.  C.  4623. 

1 124.  The  fantasies  which  have  prevailed  dur- 
ing the  life  of  the  body,  are  changed  in  another 
life  into  others  corresponding  to  them.  Thus,  for 
example,  those  who  were  violent  and  unmerciful 
on  earth,  have  these  vices  changed  into  an  incredi- 
ble degree  of  cruelty,  and  appear  to  themselves  to 
murder  and  torment  in  divers  ways  every  compan- 
ion they  meet  with,  the  delight  from  these  prac- 
tices constituting  tlieir  highest  gratification.  Such 
as  have  been  bloodthirsty  take  pleasure  in  tortur- 
ing spirits  even  to  blood,  supposing  them  to  be 
men,  and  not  knowing  otherwise.  At  the  sight 
of  blood,  (for  such  is  their  fantasy  that  they  see  as 
it  were  an  appearance  of  it,)  they  are  highly  de- 
lighted. The  fantasies  of  the  avaricious  induce 
them  to  believe  themselves  infested  with  mice, 
and  other  similar  animals,  according  to  the  specific 
nature  of  their  vice.  Those  who  have  been  de- 
lighted with  mere  pleasures,  accounting  them  the 
ultimate  end  of  existence,  their  highest  good,  and 
as  it  were  their  heaven,  find  their  highest  gratifica- 
tion in  dwelling  in  privies,  perceiving  them  as 
most  agreeable.  Some  inhabit  urinous  and  stink- 
ing lakes,  others  miry  places,  &c. 

1125.  There  are  besides  divers  kinds  of  p-nnish- 
ment,  with  which  the  wicked  are  most  grievously 
tormented  in  another  life,  rushing  into  them  as 
they  return  into  their  own  filthy  lusts.  Hence  they 
feel  shame,  terror,  and  horror  of  such  practices, 
and  at  length  desist  from  them.  These  punish- 
ments are  of  various  kinds,  but  consist  in  general 
of  lacerations,  cutting  to  pieces,  punishments  under 
veils,  and  many  others. 

1126.  Those  who,  being  addicted  to  revenge, 
fancy  themselves  greater  than  every  body  else, 
esteeming  others  as  nothing  in  respect  to  them- 
selves, are  punished  by  laceration,  which  is  thus 
effected.  They  are  bedaubed  all  over  the  body 
and  face,  so  that  there  are  scarcely  left  any  traces 
of  a  human  figure.  The  face  looks  like  a  thick 
round  cake,  the  arms  resemble  coarse  garments, 
which  being  stretched  out  are  set  in  motion  on 
high,  and  turned  constantly  towards  heaven,  whilst 
the  nature  of  tlieir  offence  is  publicly  proclaimed  ; 
and  this  is  continued  till  they  are  most  intimately 
touched  with  shame,  and  are  thus  compelled  in  a 
suppliant  manner  to  beg  forgiveness,  and  submit 
to  authority.  Afterwards  they  are  conveyed  to  a 
miry  lake,  near  the  filthy  Jerusalem,  and  are 
plunged  and  tumbled  therein  until  they  are  all 
covered  with  mud,  and  this  is  repeated  until  such 
lust  be  taken  away.  In  this  lake  there  are  ma- 
licious women  belonging  to  the  province  of  the 

VC^Cft  VTi'nninri.n, 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


2!3 


]127.  Such  as  have  whilst  here  contracted  a 
habit  of  speakinfj  one  thin<j  and  thinkintr  another, 
especially  if,  under  the  mask  of  friendship,  they 
have  soujrht  ta  obtain  tlie  wealth  of  others,  wander 
about  in  another  life,  and  wheresoever  they  come 
inquire  whether  they  may  abide  there,  sayinfr  that 
they  are  poor.  On  beini;  received  in  any  place, 
they  covet  all  that  they  see  in  consequence  of  the 
lust  that  is  in  them ;  but  as  soon  as  their  evil  nature 
is  discovered,  they  are  punished  and  expelled, 
eometimes  beingf  miserably  racked  in  different 
ways,  according  to  the  nature  of  tlie  deceit  and 
hypocrisy  which  they  have  contracted  ;  some  as  to 
their  whole  body,  others  as  to  the  feet,  loins,  breast 
or  head,  and  others  only  as  to  the  retjion  about  the 
mouth.  These  torments  consist  of  reciprocal  re- 
verberations of  a  nature  not  to  be  described,  beiufr 
violent  collisions,  and  consequently  stretchinw  of 
parts,  which  make  them  fancy  themselves  torn  into 
small  pieces,  strupfflinor  violently  all  the  while. 
These  rack-like  punishments  are  of  very  various 
kinds,  and  are  at  intervals  frequently  repeated,  until 
the  sufferers  become  affected  with  fear  and  horror 
at  the  thought  of  deceiving  by  false  speeches :  every 
succeeding  punishment  operates  to  the  removal  of 
something.  The  executioners  declare  they  are  so 
delighted  with  their  office,  that  they  would  like  to 
exercise  it  to  all  eternity. ^.  C.  054-9.57. 

11'28.  There  are  certain  deceitful  spirits,  who, 
whilst  they  lived  in  the  body,  practised  secret  ar- 
tifices, and  some  of  them  who  by  a  mischievous 
simulation  assumed  the  semblance  of  angels  with 
a  view  to  deceive.  Such  spirits  learn  in  the  other 
world  to  withdraw  themselves  into  the  more  subtile 
part  of  nature,  retiring  from  the  observation  of 
others,  thinkinjr  thus  to  secure  themselves  from 
punishment.  These,  however,  not  only  undergo 
racking  pains  like  the  others,  according  to  the  na- 
ture and  heinousness  of  their  deceit,  but  are  also 
cemented  together  in  such  a  way,  that  the  more 
they  desire  to  be  loosened  or  separated  from  each 
other,  so  much  the  closer  do  they  adhere.  This 
punishment  is  attended  with  more  intense  torture, 
as  answering  to  their  deeper-laid  stratagems. 

1 1'^.  Some  persons  from  habit,  and  others  from  a 
spirit  of  derision,  accustom  themselves  to  introduce 
texts  of  Holy  Scripture  in  common  discourse,  how- 
ever trifling  or  ridiculous  it  may  be,  thinking  thus 
to  add  weight  and  give  a  finish  to  their  idle  jest- 
ings.  But  such  thoughts  and  sayings  adjoin  them- 
selves to  their  corporeal  and  defiled  ideas,  and  in 
another  life,  by  returning  with  their  profane  ad- 
juncts, occasion  them  much  mischief.  These 
spirits  also  undergo  the  punishment  of  the  rack 
iintil  they  desist  from  such  habits. 

1180.  There  is  also  a  mode  of  punishment  in 
which  spirits  are  as  it  were  torn  asunder  as  to  their 
thoughts,  the  interior  thoughts  being  at  war  with 
the  exterior.  This  is  attended  with  interior  tor- 
ture. 

1  I'M.  The  punishment  of  the  veil  is  a  very  com- 
mon one,  and  is  effected  in  this  manner.  The  of- 
fender, in  consequence  of  the  fantasies  by  which 
he  is  impressed,  appears  to  himself  to  be  under  a 
veil,  stretched  out  to  a  great  distance,  which  is  as 
it  were  a  cohering  cloud,  condensed  according  to 
the  culprit's  fantasy.  Under  this  cloud  the  suffer- 
ers run  here  and  there,  with  an  exceeding  eager 
desire  to  make  their  escape,  and  with  different 
velocities,  until  they  are  wearied  out ;  this  gener- 
ally continuing  for  the  spice  of  an  hour,  more  or 
less,  and  being  attended  with  different  degrees  of 
torture  according  to  the  intensity  of  their  desire  to 
extricate  themselves.     The  punishment  of  the  veil 


is  inflicted  on  those  who,  although  they  see  the 
truth,  are  rendered  by  self-love  unwilling  to  ac- 
knowledge it,  and  are  angry  to  think  that  it  is 
truth.  Some  spirits  have  such  anxiety  and  terror 
under  the  veil,  that  they  despair  of  ever  being  set  at 
liberty,  as  I  was  informed  by  one  who  had  been 
let  out. 

li;}2.  There  is  also  another  kind  of  veil,  in 
which  the  offender  is  enveloped  as  in  a  sheet,  so 
that  ho  seems  to  himself  to  be  bound,  hand,  foot, 
and  body,  and  is  at  the  same  time  impressed  with 
a  strong  desire  to  extricate  himself  This  he  im- 
agines may  be  easily  effected,  as  he  is  only  wrapped 
up  in  a  single  fold ;  but  on  making  the  attempt, 
the  more  he  unfolds  it,  the  longer  it  grows,  until 
he  is  driven  at  last  to  despair.  —  ^^.  C.  [HiO-M'A. 

Marvellousness  of  the  above  Relations. 

1133.  In  so  large  a  kingdom,  where  all  the  souls 
of  men  since  the  beginning  of  creation  flock  to- 
gether, nearly  a  million  coming  weekly  from  this 
earth,  each  with  his  particular  temper  and  nature 
different  from  every  other,  and  where  there  is  a 
general  communication  of  the  ideas  of  each,  not- 
withstanding all  things  both  generally  and  specifi- 
cally have  to  be  reduced  to  order,  and  this  continu- 
ally, there  must  necessarily  exist  an  indefinite 
number  of  circumstances  which  have  never  entered 
into  the  idea  of  man.  Now  as  scarcely  any  one  has 
heretofore  conceived  any  except  a  very  obscure 
idea  either  of  heaven  or  hell,  what  has  been  said 
above  will  naturally  appear  strange  and  marvel- 
lous, owing  more  especially  to  this,  that  spirits  are 
generally  supposed  destitute  of  the  senses,  although 
they  possess  them  more  exquisitely  than  men ; 
nay,  evil  spirits,  by  artifices  unknown  in  the  world, 
have  the  power  of  inducing  on  others  a  sense  simi- 
lar to  what  is  corporeal,  and  thus  far  more  gross.  — 
A.  C.  969. 

Use  of  Punishments  in  Hell. 

1134.  The  Lord  never  casts  any  one  into  hell, 
being  desirous  of  elevating  all  out  of  it ;  still  less 
does  he  occasion  torments ;  but  since  the  evil 
spirit  rushes  into  it  himself,  the  Lord  turns  all  his 
punishment  and  torment  to  some  good  and  use.  It 
would  be  impossible  for  there  to  be  such  a  thing 
as  punishment,  unless  use  was  the  end  aimed  at 
by  the  Lord,  for  the  Lord's  kingdom  is  a  kingdom 
of  ends  and  uses.  The  uses  which  the  infernal 
spirits  are  able  to  perform,  are  the  most  vile  ;  but 
whilst  occupied  in  promoting  them,  their  sufferings 
are  diminished ;  on  the  cessation  of  such  uses, 
however,  they  are  again  cast  into  hell.  —  Jl.  C. 
696. 

1135.  When  the  wicked  are  punished,  there  are 
always  angels  present  to  regulate  its  degree,  and 
alleviate  the  pains  of  the  sufferers  as  much  as 
may  be.  They  cannot,  however,  remove  them  en- 
tirely, because  such  is  the  equilibrium  of  all  things 
in  another  life,  that  evil  punishes  itself,  and  unless 
it  were  removed  by  punishments,  the  evil  spirits 
must  necessarily  be  kept  in  some  hell  to  eternity, 
for  otherwise  they  would  infest  the  societies  of  the 
good,  and  do  violence  to  that  order  appointed  by 
the  Lord,  on  which  the  safety  of  the  universe  de- 
pends.—.^,  C.  967. 

1136.  The  wicked  in  that  life  are  not  punishcc 
till  their  evils  have  arrived  at  their  utmost;  ana 
this  both  in  general  and  in  particular.  For  such  is 
the  equilibrium  in  the  other  life,  that  evil  punishes 
itself,  or  that  the  wicked  run  into  the  punishment 
of  their  evil ;  but  only  when  their  evil  is  arrived 
at  its  utmost.     Every  evil  has  its  limit,  though  it  i*. 


244 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


different  in  each  individual:  this  limit  it  is  -ot  al- 
lowed them  to  pass ;  and  when  a  wicked  person 
does  pass  it,  he  plunges  himself  into  punishment. 
This  is  the  case  in  every  particular:  in  like  man- 
ner, in  general,  the  wicked  plunge  themselves  into 
hell,  not  instantaneously,  but  successively.  This 
circumstance  originates  in  a  universal  law  of  the 
order  instituted  by  the  Lord,  according  to  which 
the  Lord  never  casts  any  one  into  hell,  but  the  evil 
itself,  or  the  evil  person,  casts  himself  thither; 
which  he  does  successively,  until  the  evil  is  con- 
summated, and  there  no  longer  appears  any  thing 
of  good.  So  long  as  there  remains  any  thing  of 
good,  he  is  raised  out  of  hell,  but  when  there  is 
left  nothing  but  evil,  he  is  plunged  into  hell :  the 
one  must  first  bo  separated  from  the  other,  because 
they  are  mutually  opposite  ;  and  it  is  not  allowed 
to  hang  suspended  between  both.  —  Jl.  C.  1857. 

1137.  It  was  perceived,  by  a  spiritual  idea,  that 
nothing  of  true  life  inheres  in  tlie  wicked.  .  .  . 
In  speaking  further  concerning  them  when  re- 
formed, [I  learned]  that  the  means  employed  were 
honors,  terrors,  shames,  and  things  of  this  nature, 
which  were  impressed  upon  them  by  punishments 
and  vastations,  until  they  contracted  tlie  habit  of 
being  more  watchful  over  themselves,  and  could 
thus  be  restrained  with  less  reprehension.  The 
consequence  is,  that  in  process  of  time,  they  be- 
come such  that  a  greater  degree  of  liberty  can  be 
allowed  them,  tliough  the  same  nature  remains.  — 
S.  D.  3457,  3458. 

1 138.  The  reason  that  torments  in  the  hells  are 
permitted  by  the  Lord,  is,  because  evils  cannot 
otherwise  be  restrained  and  subdued  :  the  only 
means  of  restraining  and  subduing  them,  thus  of 
keeping  the  infernal  crew  in  bonds,  is  the  fear  of 
punishment ;  there  is  no  other  means  given :  for 
without  the  fear  of  punishment  and  torment,  evil 
would  burst  forth  into  madness,  and  tlie  whole  would 
be  dispersed,  as  a  kingdom  on  earth,  where  there 
is  no  law  and  no  punishment.  —  H.  H.  581. 

1139.  It  would  be  unreasonable  to  suppose  that 
the  Lord  would  permit  any  one  to  be  punished  in 
hell,  much  less  to  eternity,  for  [the  sins  of]  a  short 
life,  especially  as  such  a  one,  perliaps,  considered 
his  principles  to  be  true,  and  was  thus  fixed  in  his 
persuasion.  It  is  not  to  be  thought,  therefore,  that 
the  Lord  would  suffer  any  one  to  be  punished, 
much  less  witliout  intermission  forever,  except  with 
a  view  to  reformation,  as  whatever  is  from  the 
Lord  is  good,  is  nothing  but  end,  [nihi  nisi  finis), 
thus  for  a  good  end  ;  [whereas]  eternal  punishment 
could  iiave  no  such  end.  —  iS.  D.  .3481).  {Improved 
version  by  the  translator :  JVcw  Church  Repository, 
vol.  4,  no.  8,  p.  356.) 

1140.  It  appears  from  the  order  in  which  all 
things  are  in  heaven  and  in  hell,  that  it  is  ordained 
that  all  evil  shall  punish  itself  and  thus  that  evil 
shall  tend  to  abolish  itself.  —  S.  D.  4206. 

[Note.  —  We  have  inserted  the  above  extracts  from  the  Spir- 
itual Ui.iry,  iimler  this  head,  "  Use  of  Pimisliinents  in  Hell,"' 
for  the  [iiiriiosii  of  a  full  representation  of  the  subject,  althou(;h 
they  appear  lo  totitaiii  statements  contrary  to  the  general  teacli- 
iiif!--"  ■  f  Swcdciihorj;  ou  the  sulijert  of  the  final  state  of  the  unre- 
pentant wicked.  Itut  it  should  be  observed  here,  as  in  a  prefit- 
tory  note  to  this  wurk,  that  the  Diary  is  not  considered  of  the 
same  authority  with  the  other  works  of  SwedenlKirg,  and  was  not 
publislied  by  liiiu.  It  appears  to  have  been  the  private  record  of 
his  spiritual  experience,  as  it  occurred  to  him  from  day  to  day. 
If  there  are  errors  in  it,  tliey  are  supposed  to  be  corrected  in  his 
authorized  publications.  But  it  is  supposed  by  some,  that  the 
above  extracts  d.>  nut,  rightly  interpreted,  leach  any  thing  con- 
trary to  his  general  and   uiiilorm  doctrine  on  the  subject  in  ques- 

■  tion.  The  supjwsitiun  is  that  Swedenborg  liere  speaks,  not  of 
hell,  the  final  state,  but  of  the  "  lower  eartli,"  or  place  of  vasta- 
Jion,  before  referred  to,  Nos.  091-701.  It  has  also  been  suggested, 
that  as  the  above,  and  similar  passages,  were  written  before  the 
Iiast  Judgment,  (see  in   its  place),  when  there  existed  "  imagi- 

.  nary  heavens,"  whicli  were  destroyed,  See  L.J.;  so  also  of 


certain  imaginary  hells,  which  were  not  fina-  states  of  the 
wicked,  and  .Swedenborg  may  have  had  refeisnce  to  these. 
Tliere  are  also  other  opinions,  one  of  which  is,  that  Swedenborg, 
at  the  time  l)e  wrote  the  passages  in  question,  supposed  that 
there  would  be  a  final  deliverance  from  hell,  but  afterwards  was 
taught  more  truly.  Whichever  way  the  matter  may  be  decided, 
it  is  but  right  that  he  should  have  a  full  representation,  as  the 
Uiary  itself  is  published,  and  the  reader  must  form  his  own  opin- 
ion according  to  his  best  and  most  impartial  judgment.  —  Com- 
piler.] 

Law  of  the  other  Lifcj  in  Regard  to  the  Non- 
Increase  of  Wickedness. 

1141.  If  evil  spirits  do  any  evil  in  the  world  of 
spirits  above  what  they  have  imbued  by  life  in  the 
world,  punishers  are  instantly  at  hand,  and  they 
chastise  them  altogether  according  to  the  degree 
in  which  they  transcend  ;  for  the  law  in  the  other 
life  is,  that  no  one  ought  to  become  worse  than  he 
had  been  in  the  world.  They  who  are  punished 
are  altogether  ignorant  whence  it  is  that  those 
chastisers  know,  that  the  evil  is  above  what  they 
have  imbued  :  but  they  are  informed,  that  such  is 
the  order  in  the  other  life,  that  evil  itself  has  pun- 
ishment with  it,  so  that  the  evil  of  a  deed  is  alto- 
gether conjoined  with  the  evil  of  punishment,  that 
is,  that  in  the  evil  itself  is  its  punishment ;  and 
therefore  that  it  is  according  to  order,  that  recom- 
pensers  be  instantly  at  hand :  thus  it  is  done  when 
evil  spirits  in  the  world  of  spirits  do  evil,  but  in 
their  own  hells  one  chastises  another  according  to 
the  evil  which  they  had  actually  imbued  in  the 
world,  for  this  evil  they  carry  with  them  into  the 
other  life.  — .4.  C.  6.559. 

Scriptural  Explanation  of  the  final  State. 

1142.  "He  who  is  unjust  let  him  become  unjust 
still,  and  he  who  is  filthy  let  him  become  filthy  still ; 
and  he  who  is  just  let  him  become  just  still ;  and  he 
who  is  holy  let  him  become  holy  still,"  Rev.  xxii.  11, 
signifies  the  state  of  all  in  particular  after  death,  and 
before  judgment,  and  in  general  before  the  last 
judgment,  that  from  those  who  are  in  evils,  goods 
will  be  taken  away,  and  from  those  who  are  in  falses, 
truths  will  be  taken  away,  and  on  the  other  hand 
that  from  those  who  are  in  goods,  evils  will  be 
taken  away,  and  from  those  who  are  in  truths, 
falses  will  be  taken  away.  By  the  unjust  is  signi- 
fied he  who  is  in  evils,  and  by  the  just  he  who  is 
in  goods  ;  by  the  filthy  is  signified  he  who  is  in 
falses;  and  by  the  holy  is  signified  he  who  is  in 
truths  ;  hence  it  follows  that  by  let  the  unjust  be- 
come unjust  still,  is  signified  that  he  who  is  in 
evils  will  be  still  more  in  evils,  and  that  by  let  the 
filthy  become  filthy  still,  is  signified  that  he  who  is 
in  falses  will  be  still  more  in  falses  ;  and  on  the  other 
hand  that  by  let  the  just  become  just  still,  is  signified 
that  he  who  is  in  goods  will  be  still  more  in  goods, 
and  that  by  let  the  holy  become  holy  still,  is  signified 
that  he  who  is  in  truths,  will  be  still  more  in  truths  : 
but  the  reason  why  it  signifies  that  from  those  who 
are  in  evils,  goods  will  be  taken  away,  and  from  those 
who  are  in  falses,  truths  will  be  taken  away,  and 
that  on  the  contrary  from  those  who  are  in  ffoods, 
evils  will  be  taken  away,  and  from  those  who  are 
in  truths,  falses  will  be  taken  away,  is,  because  in 
proportion  as  goods  are  taken  away  from  any  one 
who  is  in  evils,  so  much  the  more  is  he  in  evils, 
and  in  proportion  as  truths  are  taken  away  from 
any  one  who  is  in  falses,  so  much  the  more  he  is 
in  falses,  and  on  the  other  hand  in  proportion  as 
evils  are  taken  away  from  any  ono  who  is  in  goods, 
so  much  the  more  is  he  in  goods,  and  in  proportion 
as  falses  are  taken  away  from  any  one  who  is  in 
truths,  so  much  the  more  is  he  in  truths :  either  the 
one  or  the  other  happens  to  every  one  after  death, 
for  thus  the  wicked  are  prepared  for  hell  and  the 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


245 


good  for  heaven  ;  for  a  wicked  man  cannot  carry 
with  him  goods  and  truths  to  hell,  neither  can  a 
{^ood  man  carry  with  him  evils  and  falses  to  heaven, 
for  thereby  both  heaven  and  hell  would  be  con- 
founded. But  it  is  carefully  to  be  noted  that  they 
are  meant  who  arc  interiorly  wicked,  and  interiorly 
good  ;  for  they  who  are  interiorly  wicked  may  be 
exteriorly  good,  for  they  can  act  and  speak  like  the 
good,  as  hypocrites  do,  and  they  who  arc  interiorly 
good  may  sometimes  be  exteriorly  wicked,  for  they 
may  exteriorly  do  evils,  and  speak  falses,  but  yet 
they  repent,  and  desire  to  be  informed  in  truths  ; 
this  is  the  same  as  what  the  Lord  says,  "  To  every 
one  that  hath  shall  be  given  that  he  may  abound, 
but  from  him  that  hath  not,  shall  be  taken  away 
even  that  lie  liath,"  Matt.  xiii.  12.  —  A.  E.  1351. 

Delights  of  the  Wicked. 

1143.  Some  spirits  ascended  by  permission  from 
hell,  and  said  to  me,  You  have  written  many  things 
from  the  Lord,  write  also  something  from  us.  I 
answered,  What  shall  I  write  ?  they  said.  Write, 
that  every  spirit,  whether  he  be  good  or  evil,  is  in 
his  delight;  the  good  in  the  delight  of  his  good, 
and  the  evil  in  the  delight  of  his  evil.  I  asked. 
What  is  your  delight  ?  they  said  that  it  was  the 
delight  of  committing  adultery,  of  stealing,  of  de- 
frauding, of  lying:  and  I  asked  again.  Of  what 
quality  are  these  delights?  they  said  that  they 
were  felt  by  them  as  stinks  from  dung,  and  as 
stenches  from  carcasses,  and  as  bad  smells  from 
stagnant  urine.  I  said,  Are  these  delightful  to 
you  ?  they  said  that  they  were  most  delightful.  I 
said,  Then  ye  are  like  the  unclean  beasts,  which 
pass  their  time  in  such  things  :  they  answered,  If 
we  are,  we  are ;  but  such  things  are  the  delicacies 
of  our  nostrils.  I  asked,  What  more  shall  I  write 
from  you  ?  they  said.  This,  that  it  is  allowed  to 
every  one  to  be  in  his  delight,  even  the  most  un- 
clean, as  they  call  it,  provided  he  does  not  infest 
good  spirits  and  angels ;  but  because  we  cannot 
do  otherwise  than  infest  them,  we  are  driven  away, 
and  cast  down  into  hell,  where  we  suffer  direful 
things.  1  said,  Why  did  you  infest  the  good  ? 
they  answered  that  they  could  not  do  otherwise : 
it  is  as  if  fury  invades,  when  they  see  any  angel, 
and  feel  the  divine  sphere  around  him.  I  then 
;#aid,  Thus  ye  are  even  like  wild  beasts :  at  hearing 
which  the  fury  came  on,  which  appeared  like  the 
fire  of  hatred ;  and  lest  they  should  bring  harm, 
tliey  were  drawn  back  into  hell.  —  D,  P.  341. 

Malice  and  wicked  Arts  of  infernal  Spirits. 

1144.  In  the  same  degree  in  which  there  is  wis- 
dom and  intelligence  with  angels,  there  is  also 
wickedness  and  cunning  with  infernal  spirits.  In 
the  life  of  the  body,  the  evil  of  the  spirit  of  the 
man  lay  wrapped  up  and  veiled  in  external  prob- 
ity, sincerity,  justice,  and  the  affection  of  truth 
und  good,  which  such  a  man  has  made  a  pretence 
of  and  feigned  for  the  sake  of  the  world :  under 
which  semblances  the  evil  lay  so  concealed,  and 
in  such  obscurity,  that  he  scarcely  knew  himself 
that  his  spirit  contained  so  much  wickedness  and 
craftiness ;  thus  that  in  himself  he  was  such  a 
devil  as  lie  becomes  after  death,  when  his  spirit 
comes  into  itself,  and  into  its  own  nature.  Such 
wickedness  then  manifests  itself  as  exceeds  all 
belief:  there  are  thousands  of  evils  which  then 
burst  forth  from  evil  itself,  among  which  also  are 
such  as  cannot  be  expressed  in  the  words  of  any 
language.  It  has  been  given  me  to  know  their 
quality  by  nmch  experience,  and  likewise  to  ap- 
perceive  it,  inasmuch  as  it  has  been  granted  me  by 


the  Lord  to  be  in  the  spiritual  world  as  to  the 
spirit,  and  at  the  same  time  in  the  natural  world  as 
to  the  body.  This  I  can  testify,  that  their  wicked- 
ness is  so  great,  that  it  is  hardly  possible  to  de- 
scribe even  a  thousandth  part  of  it;  and  likewise, 
that  unless  the  Lord  protected  man,  it  would  not 
be  possible  for  him  ever  to  be  rescued  from  hell. 
—  //.  H.  .577. 

114.5.  It  has  been  granted  me  by  experience 
to  know  what  is  the  quality  of  wickedness  with 
those  who  are  called  genii.  Genii  do  not  operate 
and  flow  in  into  the  thoughts,  but  into  the  affec- 
tions ;  these  they  apperceive,  and  smell  them  out, 
as  dogs  do  wild  beasts  in  a  forest:  good  affections, 
when  they  apperceive  them,  they  turn  instantly 
into  evil  affections,  leading  and  bending  them  in  a 
wonderful  manner  by  the  deliglits  of  another,  and 
this  so  clandestinely,  and  wiiji  such  malignant  art, 
that  the  other  knows  nothing  of  it,  they  guarding 
cunningly  against  any  thing  entering  into  the 
thought,  inasmuch  as  thus  they  are  made  manifest : 
they  are  seated,  with  man,  beneath  the  hinder  part 
of  the  head.  These  in  the  world  were  men  who 
deceitfully  captivated  the  minds  of  otliers,  leading 
and  persuading  them  by  the  delights  of  tiieir  affec- 
tions or  lusts.  But  those  spirits  arc  driven  by  the 
Lord  from  every  man  of  whose  reformation  there 
is  any  hope ;  for  they  are  of  such  a  quality  that 
they  are  able  not  only  to  destroy  the  conscience, 
but  also  to  excite  in  man  his  hereditary  evils, 
which  otherwise  lie  concealed.  Wherefore,  that 
man  may  not  be  led  into  those  evils,  it  is  provided 
of  the  Lord  that  these  hells  should  be  altogether 
closed ;  and  when  after  death  any  man  who  is  of 
such  a  character  comes  into  the  other  life,  he  is 
instantly  cast  into  their  hell.  Those  spirits  also, 
when  they  are  viewed  as  to  their  deceit  and  crafti- 
ness, appear  as' vipers. 

1146.  Of  what  quality  the  wickedness  of  infer- 
nal spirits  is,  may  be  manifest  from  their  nefarious 
arts,  which  are  so  numerous,  that  to  enumerate 
them  would  fill  a  volume,  and  to  describe  them, 
many  volumes ;  those  arts  are  almost  all  of  them 
unknown  in  the  world.  One  genus  relates  to  the 
abuse  of  correspondences :  a  second,  to  the  abuses 
of  the  ultimates  of  divine  order:  a  third,  to  com- 
munication and  influx  of  thoughts  and  affections, 
by  conversions,  by  inspections,  and  by  other  spirits 
out  of  themselves,  and  b}'  those  sent  from  them- 
selves :  a  FOURTH,  to  operations  by  fantasies  :  a 
FIFTH,  to  ejections  out  of  themselves,  and  conse- 
quent presence  elsewhere  than  where  they  are  with 
the  body  :  a  sixth,  to  pretences,  persuasions,  and 
lies.  Into  these  arts  the  spirit  of  a  wicked  man 
comes  of  itself,  when  it  is  released  from  its  body, 
for  they  are  inherent  in  the  nature  of  its  evil,  in 
which  it  then  is.  By  these  arts  they  torment  each 
other  in  the  hells.  But  since  all  of  those  arts,  ex- 
cept those  which  are  effected  by  pretences,  per- 
suasions, and  lies,  are  unknown  in  the  world,  I 
shall  not  here  describe  them  specifically,  as  well 
because  they  would  not  be  comprehended,  as  be- 
cause they  are  too  bad  to  be  spoken  of.  —  H.  H. 
579,  580. 

Hatred  in  the  other  Life. 

1147.  There  were  some  spirits  who  lay  con- 
cealed a  long  time  shut  up  in  a  peculiar  hell,  from 
which  they  could  not  breakout;  I  wondered  some- 
times who  they  were :  on  a  certain  evening  they 
were  led  out,  and  then  was  heard  from  them  a 
noise  of  murmurs  tumultuous  enough,  which  con- 
tinued a  long  time  ;  and  when  opportunity  was 
given,  I  heard  from  them  scoffings  against  me,  and 


246 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    Si'IRITUAL 


perceived  an  endeavor  that  they  were  desirous  to 
ascend  and  destroy  me  :  I  inquired  from  the  an- 
gels the  reason,  and  they  said  tliat  those  persons 
hated  me  in  their  lifetime,  althou(,fh  I  had  not  at  all 
injured  theiu  ;  and  I  was  instructed  that  such,  when 
they  only  perceive  the  sphere  of  him  whom  they 
have  hated,  breathe  his  destruction  ;  but  they  were 
remitted  into  their  own  hell.  Hence  it  may  be 
evident,  that  they,  who  have  had  mutual  hatred 
towards  each  other  in  the  world,  meet  lotrether  in 
the  other  life,  and  attempt  many  evils  against  each 
other,  as  also  has  been  given  to  know  repeat- 
edly by  other  examples :  for  hatred  is  opposite  to 
love  and  charity,  and  is  an  aversion  and  as  it  were 
a  spiritual  antipathy  ;  wherefore  in  the  other  life 
at  the  very  instant  that  they  perceive  the  sphere 
of  the  person  against  whom  they  have  borne 
hatred,  they  come  as  it  were  into  fury.  Hence  it 
is  manifest  what  is  involved  in  what  the  Lord  said 
in  Matt.  chap.  v.  verses  22-26.  —  ^.  C.  5061. 

Appearance,  Situation,  and  Plurality  of  the 
Hells. 

1148.  In  the  more  elevated  places  of  the  spirit- 
ual world  are  the  heavens ;  in  the  low  places  there 
is  the  world  of  spirits ;  beneath  the  latter  and  the 
former  are  the  hells.  The  heavens  do  not  appear 
to  the  spirits  who  are  in  the  world  of  spirits,  ex- 
cept when  their  interior  sight  is  opened,  yet  they 
occasionally  appear  as  mists  or  as  bright  clouds  : 
the  reason  is,  because  the  angels  of  heaven  are  in 
an  interior  state  as  to  intelligence  and  wisdom, 
thus  above  the  sight  of  those  who  are  in  the  world 
of  spirits.  But  the  spirits  who  are  in  the  plains 
and  valleys,  see  each  other ;  yet,  when  they  are 
separated  there,  as  is  the  case  when  they  are  let 
into  their  interiors,  the  evil  spirits  do  not  see  the 
good,  but  the  good  can  see  the  evil ;  nevertheless 
they  turn  themselves  away  from  them,  and  spirits 
who  turn  themselves  away  become  invisible.  But 
the  hells  do  not  appear,  inasmucii  as  they  are 
closed,  only  the  entrances,  which  are  called  gates, 
when  they  are  opened  to  let  in  other  similar  spir- 
its. All  the  gates  to  the  hells  are  open  from  the 
world  of  spirits,  and  none  from  heaven. 

1149.  The  hells  are  every  where,  both  under 
mountains,  hills,  and  rocks,  and  also  under  plains 
and  valleys.  The  apertures  or  gates  to  the  hells 
which  are  under  the  mountains,  hills,  and  rocks, 
appear  to  the  sight  like  holes  and  clefts  of  the 
rocks,  some  stretched  out  wide  and  large,  some 
straight  and  narrow,  some  rugged  :  all  of  them, 
•when  they  are  inspected,  appear  shady  and  dusky  ; 
but  the  infernal  spirits,  who  are  in  them,  are  in 
such  a  luminous  principle  as  arises  from  a  fire  of 
coals.  To  tiie  reception  of  that  lumen  their  eyes 
are  accommodated,  and  this  by  reason  that  while 
they  lived  in  tiie  world  they  were  in  thick  dark- 
ness as  to  divine  truths,  by  denying  them,  and  as 
it  were  in  lumen  as  to  falses,  by  affirming  them, 
whence  the  sight  of  their  eyes  was  so  formed : 
hence  likewise  it  is,  that  the  light  of  heaven  is 
thick  darkness  to  them,  wherefore,  when  they  come 
out  of  their  dens,  they  see  nothing.  From  which 
circumstances  it  was  made  clearly  evident,  that 
man  so  far  comes  into  the  light  of  heaven  as  he 
acknowledges  the  Divine,  and  confirms  in  himself 
the  tilings  which  are  of  heaven  and  the  church ; 
and  that  he  so  tar  comes  into  the  thick  darkness 
of  hell  as  he  denies  the  Divme,  and  confirms  in 
himself  those  things  winch  are  contrary  to  the 
things  of  heaven  and  of  the*church, 

1150.  The  apertures  or  gates  to  the  hells  which 
axe  beneath  the  plains  and  valleys,  appear  of  differ- 


ent aspects,  some  like  to  those  which  are  beneath 
the  mountains,  hills,  and  rocks,  some  like  dens  and 
caverns,  some  like  great  chasms  and  whirlpools, 
some  like  bogs,  and  some  like  lakes  of  waters. 
All  are  covered,  nor  are  they  opened  except  when 
evil  spirits  from  the  world  of  spirits  are  cast  in 
thither  :  and  when  they  are  opened,  there  is  an  ex- 
halation thence,  either  like  that  of  fire  with  smoke, 
such  as  appears  in  the  air  from  buildings  on  fire, 
or  like  flame  without  smoke,  or  like  soot,  such  as 
comes  from  a  chinmey  on  fire,  or  like  a  mist  and 
thick  cloud.  I  have  heard  that  the  infernal  spirits 
do  not  see  those  things,  nor  are  sensible  of  them, 
because  when  they  are  in  them  they  are  as  in  their 
own  atmosphere,  and  thus  in  the  delight  of  their 
life;  and  this  by  reason  that  those  things  corre- 
spond to  the  evils  and  falses  in  which  they  are, 
namely,  fire  to  hatred  and  revenge,  smoke  and 
soot  to  the  falses  therefrom,  flame  to  the  evils  of 
the  love  of  self,  and  a  mist  and  thick  cloud  to  the 
falses  thence. 

1151.  It  has  also  been  granted  me  to  look  into 
the  hells,  and  to  see  what  is  their  quality  within ; 
for  when  it  is  well  pleasing  to  the  Ixird,  a  spirit  or 
angel  who  is  above,  may  penetrate  by  sight  into 
the  depths  beneath,  and  explore  their  quality,  Fiot- 
withstanding  the  coverings ;  thus  likewise  it  has 
been  granted  me  to  look  into  ihein.  Some  hells 
appeared  to  the- view  like  caverns  and  dens  in  rocks 
tending  inwards,  and  hence  likewise  into  tlte  deep 
obliquely  or  diametrically.  Some  hells  ap})eared 
to  the  view  like  caves  and  dens,  such  as  wild 
beasts  inhabit  in  forests:  some  like  to  arched  cav- 
erns and  holes,  such  as  are  seen  in  mines,  with 
caves  towards  the  lower  parts.  Most  of  the  hells 
are  triplicate,  the  superior  ones  within  appearing 
in  thick  darkness,  becnuse  inhabited  by  those  who 
are  in  the  falses  of  evil,  but  the  inferior  ones  ap- 
pearing fiery,  because  inhabited  by  those  who  are 
in  the  evils  themselves ;  for  thick  darkness  corre- 
sponds to  the  falses  of  evil,  and  fire  to  the  evils 
themselves :  for  in  the  deeper  hells  are  those  who 
have  acted  interiorly  from  evil,  but  in  the  less  deep 
are  those  who  have  acted  exteriorly,  that  is,  from 
the  falses  of  evil.  In  some  hells  there  is  an  ap- 
pearance as  of  the  ruins  of  houses  and  cities  after 
fires,  in  which  ruins  the  infernal  spirits  dwell,  and 
conceal  themselves.  In  the  milder  hells  there  is 
an  appearance  as  of  rude  cott^iges,  in  some  cases 
contiguous,  having  the  aspect  of  a  city  with  lanes 
and  streets  ;  within  in  the  houses  are  infernal  spir- 
its, engaged  in  continual  quarrels,  enmities,  blows, 
and  fightings  ;  in  the  streets  and  lanes  robberies 
and  depredations  are  committed.  In  some  of  the 
hells  there  are  mere  brothels,  which  are  disgusting 
to  the  sight,  filled  with  every  kind  of  filth  and  ex- 
crement. There .  are  likewise  thick  forests,  in 
which  the  infernal  spirits  wander  like  wild  beasts, 
and  where  likewise  there  are  subteiTaneous  dens, 
into  which  those  flee  who  are  pursued  by  others 
There  are  likewise  deserts,  where  is  nothing  but 
what  is  barren  and  sandy,  and  in  some  places 
ragged  rocks,  in  which  are  caveri^ ;  in  some 
places  are  also  huts.  Into  these  deserts  are  cast 
out  from  the  hells  such  as  have  suffered  every  ex- 
tremity, especially  they  who  in  the  world  had  been 
more  cunning  than  others  in  attempting  and  con- 
triving art  and  conceit ;  their  last  end  is  such  a  life. 
—  H.  H.  583-58(1. 

1152.  The  hells  are  innumerable,  one  near  an- 
I  other,  and  one  remote  from  another,  according  to 
!  the  differences  of  evils  in  general,  in  species,  and 
I  in  particular.  There  are  likewise  hells  beneath 
I  hells.     There  are  communications  of  some  of  the 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


247 


hells  by  passar^es,  and  there  are  communications 
of  more  by  exhalations,  and  tliis  altogether  accord- 
ing to  the  affinities  ot"  one  genus  and  one  species 
of  evil  with  others.  How  great  the  number  of  the 
liclls  is,  has  been  given  me  to  know  from  this  cir- 
cumstance, that  thcru  are  hells  under  every  moun- 
tain, hill,  and  rock,  and  likewise  under  every  plain 
and  valley,  and  that  they  extend  themselves  be- 
neath, in  length,  breadth,  and  depth :  in  a  word, 
the  whole  heaven,  and  the  whole  world  of  spirits, 
are  as  it  were  excavated  b(>neath,  and  under  them 
IS  a  continual  hell. —  H.  H.  588. 

1153.  Hell  is  under  heaven,  diametrically  oppo- 
site to  it,  as  diametrically  as  two  men  lying  oppo- 
site to  each  other,  or  standing  as  antipodes,  thus 
inverted,  and  conjoined  as  to  the  soles  of  the  feet, 
and  treading  against  each  other:  sometimes  also 
hell  appears  in  such  situation  or  turning,  in  respect 
to  heaven ;  the  reason  is,  because  they  who  are  in 
hell,  make  the  concupiscences  of  evil  the  head, 
and  the  atfections  of  good  the  feet ;  but  they  who 
are  in  heaven,  make  the  affections  of  good  the 
head,  and  the  concupiscences  of  evil  the  soles  of 
the  feet.  —  D.  P.  300. 

1154.  All,  both  they  who  are  in  heaven  and 
they  who  are  in  hell,  appear  erect,  with  the  head 
upwards  and  the  feet  downwards,  nevertheless  in 
tlieniselves,  and  according  to  angelic  vision,  they 
arc  in  anotlier  position,  viz.,  they  who  are  in 
heaven  are  with  tiie  head  towards  the  Lord,  who  is 
tiie  sun  there,  and  thus  the  common  centre,  from 
whom  is  all  position  and  situation;  whereas  the 
infernals,  when  viewed  by  the  angels,  are  with  the 
head  downwards  and  the  feet  upwards,  thus  in  a 
position  opposite,  and  also  oblique ;  for  to  the  in- 
ternals, that  is  beneath  which  to  the  celestials  is 
above,  and  that  is  above  which  to  the  celestials  is 
beneatii.  Hence  it  is  in  some  degree  manifest, 
how  heaven  may  as  it  were  make  one  with  hell,  or 
how  they  may  together  resemble  a  one  in  situation 
and  position.  —  .4.  C.  3()41. 

1155.  What  has  been  said  may  receive  some 
degree  of  illustration  from  this  circumstance,  that 
all  the  parts  of  the  body,  even  the  least  of  them, 
turn  themselves  to  the  common  centre  of  our  earth, 
which  is  called  the  centre  of  gravity ;  and  that 
hence  it  is,  that  men,  wheresoever  they  are,  even 
they  who  are  in  the  opposite  direction,  and  are 
called  antipodes,  stand  upon  their  feet.  But  this 
centre  of  gravity  is  only  the  centre  of  gravity  in 
nature,  nevertheless,  there  is  another  centre  of 
gravity  in  the  spiritual  world,  and  this,  with  man, 
is  determined  from  the  love  in  which  he  is  princi- 
pled ;  downwards  if  his  love  is  infernal,  and  up- 
wards if  his  love  is  celestial ;  and  in  whatsoever 
direction  the  love  of  man  is  determined,  in  that 
also  his  thoughts  and  intentions  are  determined,  for 
these  are  in  the  spiritual  world,  and  are  actuated 
by  the  powers  which  are  there.  —  ^.  E.  159. 

Gradual   Descent  into  the   Uses,  Labors,  and 
dread  Realities  of  Hell. 

11.5G.  On  the  arrival  of  the  confirmed  in  evil,  in 
the  world  of  spirits,  they  are  led  about  into  va- 
rious societies  until  they  come  into  some  one  cor- 
responding to  the  concupiscences  of  their  own 
love.  But  because  in  the  world  they  had  feigned 
good  affections  in  externals,  although  in  their  in- 
ternals there  were  nothing  but  evil  affections  or 
concupiscences,  they  are  kept  by  turns  in  exter- 
nals; and  those  who  in  the  world  had  been  over 
bodies  of  men,  are  appointed  over  societies  here 
and  there  in  the  world  of  spirits,  greater  or  less, 
according  to  the  magnitude  of  the  duties  which 


they  had  previously  fulfilled.  But,  because  they 
neither  love  what  is  true,  nor  love  what  is  just, 
nor  can  be  enlightened  so  that  they  may  know 
what  is  true  and  just,  therefore,  after  some  days, 
they  are  deposed.  I  have  seen  such  transferred 
from  one  society  into  another,  and  an  administra- 
tion given  to  them  in  each,  but  after  a  short  time 
as  often  deposed.  After  frequent  abdications, 
some  from  weariness  do  not  wisli,  and  some  from 
fear  of  the  loss  of  fame,  do  not  dare,  to  seek  any 
more  for  offices ;  wherefore  they  go  away  and  sit 
down  sorrowful ;  and  then  they  are  led  awav  into 
a  desert,  where  are  cottages,  which  they  enter,  and 
there  some  work  is  given  them  to  do ;  r..nd  as  they 
do  it,  they  receive  food,  and  if  they  do  not  do  it, 
they  are  hungry  and  do  not  receive  any;  wherefore 
necessity  compels  them.  The  food  there  is  similar 
to  the  food  in  our  world,  but  it  is  from  a  spiritual 
origin,  and  is  given  from  heaven  by  the  Lord  to 
all,  according  to  the  uses  which  they  do ;  to  the 
idle,  because  they  are  useless,  it  is  not  given. 
After  some  time,  they  scorn  their  work,  and  then 
go  out  of  the  cottages ;  and  if  they  were  priests, 
they  wish  to  build ;  and  then  instantly  appear 
piles  of  hewn  stone,  bricks,  beams,  boards,  and 
also  heaps  of  reeds  and  rushes,  of  clay,  lime  and 
bitumen  ;  when  they  see  which,  the  lust  of  build- 
ing is  enkindled,  and  they  begin  to  build  a  house, 
by  taking  now  a  stone,  now  a  timber,  now  a  reed, 
now  mortar;  and  they  put  one  upon  another,  with- 
out order,  though  in  their  view  with  order ;  but 
what  they  build  in  the  daytime,  falls  down  in  the 
night ;  yet  the  following  day  they  gather  from  the 
fallen  rubbish,  and  build  again,  and  this  even  till 
they  are  tired  of  building;  this  is  done  from  cor- 
respondence, which  is,  that  they  had  heaped  up 
texts  from  the  Word  for  confirming  the  falses  of 
faith,  and  their  falses  no  otherwise  build  up  the 
church.  Afterwards  they  go  away  through  wea- 
riness, and  sit  down  solitary  and  idle  ;  and  because 
food  is  not  given  from  heaven  to  the  idle,  as  was 
said,  they  begin  to  be  hungry,  and  to  think  of 
nothing  else  than  how  they  shall  get  food  and  ap- 
pease their  hunger.  When  they  are  in  this  state, 
some  come  to  them,  of  whom  they  ask  alms  ;  and 
they  say,  "  Why  do  ye  sit  thus  idle  ?  Come  with 
us  into  our  houses,  and  we  will  give  you  work  to 
do,  and  will  feed  you."  And  then  they  get  up 
joyfully,  and  go  along  with  them  into  their  houses, 
and  there  to  each  is  given  his  work,  and  for  the 
work  food  is  given.  But,  because  all  who  have 
confirmed  themselves  in  falses  of  faith,  cannot  do 
works  of  good  use,  but  works  of  evil  use,  neither 
do  them  faithfully  but  fraudulently,  as  also  unwill- 
ingly, therefore  they  leave  their  works,  and  only 
love  to  converse,  to  talk,  to  walk,  and  to  sleep; 
and  because  they  cannot  then  any  longer  be  in- 
duced by  their  masters  to  work,  therefore  they  are 
dismissed  as  useless.  When  they  are  dismissed, 
their  eyes  are  opened,  and  they  see  a  way  leading 
to  a  certain  cavern ;  when  they  come  to  which  a 
door  is  opened,  and  they  enter,  and  ask  whether 
there  is  food  there ;  and  when  it  is  answered  that 
there  is  food  there,  they  request  to  be  permitted 
to  remain  there,  and  it  is  said,  that  it  is  per- 
mitted ;  and  they  are  led  in,  and  the  door  is 
shut  after  them.  And  then  the  overseer  of  that 
cavern  comes  and  says  to  them,  "  You  cannot  go 
out  any  more  ;  see  your  companions,  they  all  labor, 
and  as  they  labor,  food  is  given  them  from  heaven ; 
I  tell  you  this  that  you  may  know."  And  also 
their  companions  say,  "  Our  overseer  knows  for 
what  work  every  one  is  fit,  and  such  he  enjoins  on 
each  daily ;  and  on  the  day  that  you   perform  it, 


248 


COMPENDIUM    OF    THE    THEOLOGICAL    AND  SPIRITUAL 


food  is  given  to  you ;  and  if  not,  neither  food  nor 
clothing  is  given ;  and  if  any  one  does  evil  to  an- 
other, he  is  tiirown  to  a  corner  of  the  cavern  into 
a  kind  of  bed  of  cursed  dust,  where  he  is  misera- 
bly tortured;  and  this  even  until  the  overseer  sens 
in  him  a  sign  of  penitence,  and  then  he  is  released, 
and  it  is  commanded  him  to  do  his  work."  And  it 
is  also  said  to  him,  that  every  one  is  permitted, 
after  his  work,  to  walk,  to  converse,  and  afterwards 
to  sleep ;  and  he  is  led  along  farther  into  the  cav- 
ern, where  are  harlots,  some  one  of  whom  each  is 
permitted  to  take  to  himself,  and  to  call  her  his 
woman  ;  but  it  is  forbidden  under  a  penalty  to 
commit  whoredom  promiscuously.  Of  such  cav- 
erns, which  are  nothing  but  eternal  workhouses, 
hell  consists.  It  has  been  given  me  to  enter  into 
some,  and  see,  in  order  that  I  might  make  it  known  ; 
and  they  were  all  seen  as  vile  ;  neither  did  one  of 
them  know  whom,  or  in  what  employment,  he  had 
been  in  the  world ;  but  the  angel,  who  was  with 
me,  said  to  me,  that  this  had  been  in  the  world  a 
servant,  this  a  soldier,  this  an  officer,  this  a  priest, 
this  in  dignity,  this  in  opulence ;  and  yet  they  all 
know  no  otherwise,  than  that  they  had  been  slaves 
and  like  companions ;  and  this,  because  they  had 
oeen  mwardly  alike,  although  outwardly  unlike ; 
and  the  interiors  consociate  all  in  the  spiritual 
world.  With  respect  to  the  hells  in  general,  they 
consist  merely  of  such  caverns  or  workhouses,  but 
different  where  satans  are  from  where  devils  are : 
those  are  called  satans,  who  have  been  in  falses 
and  thence  in  evils,  and  those  devils,  who  have 
been  in  evils  and  thence  in  falses.  Satans  appear 
in  the  light  of  heaven  livid  like  corpses,  and  some 
black  like  mummies  ;  but  devils  appear,  in  the 
light  of  heaven,  darkly  ignited,  and  some  black 
like  soot ;  but  all,  as  to  their  faces  and  bodies, 
monstrous :  but  in  their  own  light,  which  is  like  the 
light  from  ignited  coals,  not  as  monsters,  but  as 
men  ;  this  is  given  them,  that  they  may  be  conso- 
ciated.  —  T.  C.  R.  281. 

Equilibrium  between  Heaven  and  Hell. 

1 157.  Hell  is  distinguished  into  societies  in  like 
manner  as  heaven,  and  also  into  as  many  societies 
as  heaven,  for  every  society  in  heaven  has  a  society 
opposite  to  it  in  hell,  and  this  for  the  sake  of  equi- 
librium. But  the  societies  in  hell  are  distinct  ac- 
cording to  evils  and  the  falses  thence,  because  the 
societies  in  heaven  are  distinct  according  to  goods 
and  the  truths  thence.  That  to  every  good  there 
is  an  opposite  evil,  and  to  every  truth  an  opposite 
false,  may  be  known  from  this,  that  there  is  not 
any  thing  without  relation  to  its  opposite,  and  that 
from  the  opposite  is  known  its  quality,  and  in  what 
degree  it  is,  and  that  hence  come  all  perception 
and  sensation.  Wherefore  the  Lord  continually 
provides,  that  every  society  of  heaven  may  have 
its  opposite  in  a  society  of  hell,  and  that  between 
them  there  may  be  equilibrium.  —  H.  H.  541. 

1158.  There  is  a  perpetual  equilibrium  between 
heaven  and  hell ;  for  from  hell  there  continually 
expires  and  ascends  an  effort  to  do  evil,  and  from 
heaven  there  continually  expires  and  descends  an 
effort  to  do  good :  the  world  of  spirits  is  in  this 
equilibrium,  which  world  is  in  the  midst  between 
heaven  and  hell.  That  the  world  of  spirits  is  in 
that  equilibrium,  is  because  every  man  after  death 
first  enters  into  the  world  of  spirits,  and  is  there 
kept  in  a  similar  state  to  that  in  which  he  was  in 
the  world,  which  could  not  be  the  case  unless  the 
most  exact  equilibrium  were  there.  P^or  by  means 
of  this  all  are  explored  as  to  their  quality,  being 

eft  there  to  their  freedom,  such  as  they  lived  in 


during  their  abode  in  the  world :  spiritual  equi- 
librium is  the  freedom  appertaining  to  man  and 
spirit.  The  quality  of  every  one's  freedom  is  there 
discovered  by  the  angels  in  heaven,  through  com- 
munication of  affections  and  thoughts  from  heaven; 
and  it  appears  visible  to  the  sight  before  angelic 
spirits  by  the  ways  in  which  they  go:  they  who 
are  good  spirits  go  in  the  ways  which  tend  to 
heaven,  but  evil  spirits  go  in  the  ways  which  tend 
to  hell.  Wiiys  actually  appear  in  that  world ; 
which  also  is  the  reason  that  ways,  in  the  Word, 
signify  truths  wjiich  lead  to  good,  and  in  the  oppo- 
site sense  falses  which  lead  to  evil ;  and  hence  also 
it  is,  that  to  go,  to  walk,  and  to  journey,  in  the  Word, 
signify  progressions  of  life.  Such  ways  it  has 
often  been  granted  me  to  see,  and  likewise  the 
spirits  going  and  walking  upon  them  freely  accord- 
ing to  their  affections  and  thoughts  thence  derived, 
—  H.  H.  590. 

1159.  The  equilibrium  between  the  heavens  and 
the  hells  is  diminished  and  increased  according  to 
the  number  of  those  who  enter  heaven  and  who 
enter  hell,  which  entrance  takes  place  to  the 
amount  of  several  thousands  daily.  But  to  know 
and  perceive  this,  and  to  moderate  the  balance  and 
make  it  equal,  is  not  in  the  power  of  any  angel^ 
but  of  the  Lord  alone  ;  for  the  Divine  proceeding 
from  the  Lord  is  omnipresent,  and  observes  in  ev- 
ery direction  any  degree  of  preponderance,  where- 
as an  angel  only  sees  what  is  near  himself,  and 
has  not  even  a  perception  in  himself  of  what  is 
doing  in  his  own  society. 

1160.  In  what  manner  all  things  are  arranged  in 
the  heavens  and  in  the  hells,  that  all  and  each  of 
those  who  are  there  may  be  in  their  equilibrium, 
may  in  some  measure  be  manifest  from  what  has 
been  said  and  shown  above  concerning  the  heavens 
and  concerning  the  hells  ;  namely,  that  all  the  so- 
cieties of  heaven  are  arranged  most  distinctly  ac- 
cording to  goods,  and  their  genera  and  species, 
and  all  the  societies  of  hell  according  to  evils,  and 
their  genera  and  species ;  and  that  beneath  every 
society  of  heaven  there  is  a  corresponding  society 
of  hell  opposed  to  it,  from  which  opposite  corre- 
spondence equilibrium  results.  Wherefore  it  is 
continually  provided  of  the  Lord  tliat  no  infernal 
society  beneath  a  heavenly  society  shall  prevail  j 
and  as  soon  as  it  begins  to  prevail,  it  is  restrained 
by  various  means,  and  is  reduced  to  a  just  ratio  of 
equilibrium :  these  means  are  several,  a  few  only 
of  which  are  to  be  mentioned.  Some  of  the  means 
have  reference  to  the  stronger  presence  of  the 
Lord  ;  some  to  the  closer  communication  and  con- 
junction of  one  society,  or  of  several  with  others  ; 
some  to  the  ejection  of  superfluous  infernal  spirits 
into  deserts ;  some  to  the  translation  of  certain 
spirits  from  one  hell  to  another ;  some  to  the  ar- 
rangement of  those  who  are  in  the  hells,  which  is 
also  effected  by  various  methods  ;  some  to  tho 
concealment  of  certain  hells  under  denser  and 
grosser  coverings ;  also  to  the  letting  them  down 
to  a  greater  depth  :  to  pass  over  other  means,  and 
also  those  which  are  practised  in  the  heavens  above 
them.  These  things  are  stated,  to  the  intent  that 
it  may  in  some  measure  be  perceived,  that  the 
Lord  alone  provides  that  there  may  be  every  where 
an  equilibrium  between  good  and  evil,  thus  between 
heaven  and  hell ;  for  on  such  equilibrium  is  founded 
the  safety  of  all  in  the  heavens,  and  of  all  on  the 
earth.  —  H.  H.  59:3,  594. 

Assaults  of  the  Hells. 

1161.  It  is  to  be  known,  that  the  hells  are  con- 
tinually assaulting  heaven,  and    endeavoring  to 


WRITINGS    OF  EMANUEL  SWEDENBORG. 


249 


destroy  it,  and  that  the  Lord  continually  protects 
the  heavens,  by  withholding  the  inhabitants  from 
the  evils  derived  from  their  proprium,  and  by  hold- 
ing them  in  the  good  which  is  from  Himself.  It 
has  been  frequently  granted  me  to  perceive  the 
sphere  issuing  from  the  hells,  which  was  entirely 
a  sphere  of  efforts  to  destroy  the  Divine  of  the 
Lord,  and  thus  heaven:  the  ebullitions  of  some 
hells  have  also  been  occasionally  perceived,  which 
were  efforts  to  emerge  and  to  destroy.  But  the 
heavens,  on  the  other  hand,  never  assault  the  hells, 
for  the  divine  sphere  proceeding  from  the  Lord  is 
a  perpetual  effort  to  save  all:  and  whereas  they 
cannot  be  saved  who  are  in  the  hells,  inasmuch  as 
all  who  dwell  there  are  in  evil  and  against  the 
Divine  of  the  Lord,  therefore,  as  far  as  is  possible, 
outrages  in  the  hells  are  subdued,  and  cruelties 
are  restrained,  to  prevent  their  breaking  out  be- 
yond measure  one  against  another :  this  also  is  ef- 
fected by  innumerable  means  of  the  divine  power. 
—  H.  H.  5«J5. 

Eternity  of  Heaven  and  Hell. 

116"2.  They  who  are  elevated  into  heaven,  and 
afterwards  when  they  are  elevated,  are  perfected 
to  eternity  ;  but  they  who  are  casting  into  hell,  and 
afterwards  when  they  are  cast,  endure  evils  con- 
tinually more  grievous,  and  this  until  they  dare  not 
occasion  evil  to  any  one ;  and  afterwards  they 
remain  in  hell  to  eternity,  whence  they  cannot  be 
extracted,  because  it  cannot  be  given  them  to  Avill 
good  to  any  one,  only  not  to  do  evil  from  fear  of  pun- 
ishment, the  lust  to  do  so  always  remaining.  —  Jl, 
a  7541. 

1163.  The  life  of  man  cannot  be  changed  after 
death,  but  remains  then  such  as  it  had  been  in  the 
world  ;  for  the  whole  spirit  of  man  is  such  as  his 
love  is,  and  infernal  love  cannot  be  transcribed 
into  heavenly  love,  because  they  are  opposite :  this 
is  understood  by  the  words  of  Abraham  to  the  rich 
man  in  hell :  "  There  is  a  great  gulf  between  us 
and  you,  so  that  they  who  would  pass  to  you  can- 
not, neither  can  they  pass  from  thence  to  us,"  Luke 
xvi.  2(5.  Hence  it  is  plain,  that  they  who  come 
into  hell  remain  there  to  eternity,  and  that  they 
who  come  into  heaven  remain  there  to  eternity.  — 
H.  D.  239. 

Why  the  Wicked  after  Death  cannot  be  saved. 

1164.  If  man's  affection  be  that  of  self  and  the 
world,  then  his  whole  life  is  nothing  else,  nor  can 
he  strive  against  it,  for  this  would  be  to  strive 
against  his  own  life  ;  principles  of  truth  effect 
nothing ;  if  the  affection  of  those  loves  has  domin- 
ion, it  draws  truth  over  to  its  side,  and  so  falsifies 
it,  and,  if  it  does  not  fully  favor,  rejects  it.  Hence 
it  is,  that  principles  of  the  truth  of  faith  are  of  no 
efficacy  at  all  with  man,  unless  the  Lord  insinuates 
the  affection  of  spiritual  love,  that  is,  of  love  towards 
the  neighbor ;  and  so  far  as  man  receives  this  af- 
fection, so  far  he  also  receives  the  truths  of  faith  ; 
the  affection  of  this  love  is  what  makes  the  new  will. 
From  these  considerations  it  may  now  be  manifest, 
that  man  in  no  case  sets  his  heart  to  any  truth,  if 
the  will  resists :  hence  it  is  that  the  infernals,  in- 
asmuch as  they  are  in  the  affection  or  lusts  of 
evil,  cannot  receive  the  truths  of  faith,  consequent- 
ly cannot  be  amended.  — ./?.  C.  7342. 

1165.  This  is  the  case  with  the  things  relating 
to  spiritual  birth,  that  reception  must  be  altogether 
in  tne  natural ;  and  this  is  the  reason  why,  when 
man  is  regenerated,  the  natural  is  first  prepared 
to  receive,  and  so  far  as  this  is  made  rcceptible, 
so  far  interior  truths  and  goods  can  be  brought 

32 


forth  and  multiplied.  This  also  is  the  reason,  that 
if  the  natural  man  be  not  prepared  to  receive  the 
truths  and  goods  of  faith  in  the  life  of  the  body, 
he  cannot  receive  them  in  the  other  life,  thus  he 
cannot  be  saved  ;  this  is  what  is  meant  by  the 
common  observation,  that  as  the  tree  falls  so  it 
lies,  or  as  man  dies  so  ho  becoincs.  For  man  has 
with  him  in  the  other  life  all  the  natural  memory,  or 
the  memory  of  the  external  man,  but  there  it  is  not 
allowed  to  use  it,  wherefore  it  is  there  as  a  founda- 
tion plane,  into  which  interior  trutlis  and  goods  fall ; 
and  if  that  plane  is  not  rcceptible  of  the  truths  and 
goods  which  How  in  from  the  interior,  the  interior 
goods  and  truths  are  either  extinguished,  or  per- 
verted, or  rejected.  —  .4.  C.  4588. 

1166.  So  long  as  man  lives  (in  the  world)  he  is 
in  the  ultimate  of  order  and  has  a  corporeal  mem- 
ory, which  increases,  and  in  which  those  things 
that  belong  to  his  interior  memory  must  be  enroot- 
ed. Hence  the  greater  the  concordance  and  cor- 
respondence of  goodness  and  truth  in  t])ose  mem- 
ories and  between  them,  the  more  life  lie  has  from 
the  Lord,  and  the  more  he  can  be  perfected  in  the 
other  life ;  but  the  exterior  or  corporeal  memory 
is  that  in  which  the  interiors  are  rooted.  Man 
after  death  has,  indeed,  all  his  exterior  or  corporeal 
memory,  or  all 'and  every  particular  belonging  to 
it;  but  that  memory  can  no  longer  increase,  and 
when  it  does  not  increase,  a  new  concordance  and 
correspondence  cannot  be  formed  (between  the  two 
memories),  and  hence  all  things  of  his  interior 
memory  are  there  (in  the  spiritual  world)  and  ter- 
minate (or  rest  upon)  his  exterior  memory,  al- 
though he  cannot  now  make  use  of  this  memory. 
From  this  it  may  be  evident  what  is  meant  by  the 
saying:  "As  the  tree  falls  so  it  lies,"  not  that  he 
who  is  in  good  cannot  be  perfected,  since  ho  is 
perfected  immensely,  even  to  angelic  wisdom,  but 
in  a  manner  corresponding  to  the  concordance  and 
correspondence  which  existed  between  internal 
and  external  things  whilst  he  lived  in  the  world. 
After  the  life  of  the  body  no  one  receives  external 
things,  but  interior  and  internal  things. 

1167.  With  respect  to  the  doctrinal  tenet,  nanie- 
ly,  as  "  the  tree  falls  so  it  remains,"  (see  Eccles. 
xi.  3,)  it  is  not  to  be  understood  as  it  is  generally 
explained,  but  in  this  manner:  it  is  the  concord- 
ance of  the  internal  or  spiritual  man  with  tiie  ex- 
ternal or  natural  which  remains  as  it  falls  ;  man 
has  both  the  external  and  the  internal  in  the  other 
life,  but  the  internal  or  spiritual  is  terminated  in 
his  external  or  natural  principle  as  in  its  ultimate. 
The  internal  or  spiritual  man  is  perfected  in  the 
other  life,  but  only  so  far  as  it  has  concordance  in 
the  external  or  natural ;  but  tliis  latter  cannot  be 
perfected  in  the  other  life,  since  it  remains  such  as 
it  was  acquired  in  the  life  of  the  body,  and  in  this 
life  it  is  perfected  in  proportion  as  the  love  of  self 
and  of  the  world  is  removed,  and  consequently  in 
proportion  as  the  good  of  charity  and  the  truth  of 
fiiith  are  received  from  the  Lord  ;  hence  is  the 
concordance  or  non-concordance,  ivhich  is  the  tree 
ivith  its  root,  ivhich  after  death  remaiiis  tvhere  it  falls. 
—  S.  D.  4645,  464(!. 

1168.  While  man  is  in  the  life  of  the  body  he 
can  be  reformed,  for  he  is  then  in  the  enjoyment 
of  a  corporeal  memory,  in  the  vessels  or  ideas  of 
which  interior  ideas  are  based,  so  that  a  phine  of 
ideas  is  prepared  in  which  order  is  terminated. 
These  ideas  or  vessels  are  prepared  by  the  Lord 
in  various  ways,  especially  by  the  connection  of 
such  things  as  agree  with  other  ideas  of  the  corpo- 
real memory,  so  that  when  one  is  excitrd  another 
next  to  it  and  akin  to  it  may  be  produced,  and  thus 


250 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


be  bent  to  good  ;  then  also  by  the  disposition  *  of 
many  ideas,  that  there  may  be  more  ;  for  certain 
general  ideas  are  first  introduced  and  then  partic- 
ular ide^is,  and  afterwards  particulars  of  particulars, 
which  are  connected  together  by  the  disposition 
or  arrangement  of  the  Lord,  for  there  are  connec- 
tions (of  ideas)  as  of  consanguinities  and  affinities 
in  every  simple  idea,  and  more  so  in  every  com- 
pound idea.  It  is  the  same  with  those  things  that 
pertain  to  the  knowledges  of  faith,  to  which  knowl- 
edges they  have  respect ;  ideas  are  in  this  manner 
bent  or  inclined  by  the  Lord  ;  confirmations  are 
then  added,  which  are  all  in  the  corporeal  memory, 
where  are  also  the  knowledges  of  faith  :  thus  every 
thing  is  disposed  in  a  connected  chain  by  the 
Lord  ;  concerning  which  much  more  might  be  said. 
llGt).  But  in  the  other  life  this  implanting  or 
enrooting  in  the  corporeal  memory  does  not  take 
place,  for  in  that  life  it  is  not  permitted  to  use  the 
corporeal  memory,  therefore  spirits  are  not  then 
reformed,  but  remain  in  the  state  in  which  they 
were  (in  the  world);  only  the  defilements  and  the 
falsities  of  the  corporeal  memory  and  of  inte- 
rior ideas  are  subdued  by  vastations  and  punish- 
ments, so  that  tliey  become  as  dead  and  are  made 
obsequious,  concerning  wljich  I  have  spoken  be- 
fore ;  and  this  is  wjiat  is  meant  when  it  is  said, 
that  man  remains  after  death  such  as  he  had  formed 
himself  in  the  life  of  the  body ;  wherefore  in  that 
life  they  are  not  reformed,  but  vastated,  that  they 
may  subserve  some  kind  of  uses,  which  also  ap- 
pears sufficiently  clear  from  the  case  of  those  who 
in  the  life  of  the  body  were  devoid  of  conscience, 
as  adulterers  and  the  cruel.  These  become  excre- 
ments, and  sit  like  dead  stocks,  and  afterwards 
serve  as  a  class  of  subjects  that  have  scarcely  any 
thing  of  life.  Conscience  is  not  subsequently 
given  to  them,  but  those  things  are  taken  away 
by  vastations  which  hinder  their  being  adapted  to 
uses. 

1170.  On  the  other  hand,  those  who  have  ac- 
quired a  conscience  in  the  life  of  the  body,  that  is, 
those  who  have  received  goodness  and  truth,  these 
in  the  other  life  receive  far  more,  yea,  infinitely 
more,  for  all  their  faculties  are  immensely  aug- 
mented. In  like  manner  the  evil  qualities  of  the 
wicked  are  there  so  much  increased,  that  those 
who,  in  the  life  of  tlie  body,  were  but  little  deceit- 
ful, are  veiy  deceitful  in  the  other  life,  so  as  there 
to  become  magicians.  Hence  they  rush  into  hell, 
and   into   punishments  and  vastations. 

There  are  also  scientifics  which  they  ac- 
quire to  themselves  there,  and  the  faculty  of  their 
life  in  regard  to  acquiring  and  exercising  them  is 
there  greater,  but  still  it  does  not  go  beyond  the 
actuality  acquired  (in  the  life  of  the  body.)  —  S.  D. 
4037-4039. 

1171.  Confirmations  of  evil  and  the  false  are 
nothing  but  the  removal  of  good  and  truth,  and,  if 
they  increase,  the  rejections  ;  for  evil  removes  and 
rejects  good,  and  the  false  rejects  truth ;  hence 
confirmations  of  evil  and  the  false  are  also  the 
closing  of  heaven,  for  every  good  and  truth  enters 
by  influx  from  the  Lord  through  heaven  ;  and  when 
heaven  is  shut  then  a  man  is  in  hell,  in  a  society 
where  similar  evils  and  falses  reign,  from  whence 
he  cannot  afterwards  be  withdrawn.  It  has  been 
given  me  to  converse  with  some,  who  ages  ago  con- 
firmed in  themselves  the  falses  of  their  religion,  and 
I  saw  that  they  continue  in  the  same,  just  as  when 
in  the  world  ;  for  every  thing  which  a  man  con- 
firms becomes  part  of  his  love  and  life.    It  becomes 


*The  word  in  the  original  is  "  dissipalionini,"  but  the  context 
seems  plainly  to  indicate  that  it  should  be  "  dispositioiiem.''' 


part  of  his  love,  because  it  becomes  part  of  his  will 
and  understanding,  and  the  will  and  understanding 
constitute  the  life  of  every  one  ;  and  when  it  be- 
comes a  part  of  the  life  of  man,  it  becomes  a  part 
not  only  of  his  whole  mind  but  also  of  his  whole 
body  ;  hence  it  is  evident,  that  a  man  who  has  con- 
firmed himself  in  evils  and  falses,  is  such  from 
head  to  foot,  and  he  cannot  then  by  any  inversion 
or  retortion  be  reduced  to  an  opposite  state,  and 
drawn  out  of  hell.  —  D.  L.  W.  2G8. 

1172.  They  who  are  within  the  church,  and 
have  confirmed  themselves  against  divine  truths, 
especially  against  these,  that  the  Lord's  Human  is 
Divine,  and  that  works  of  charity  contribute  to 
salvation,  if  they  have  confirmed  themselves  against 
them,  not  only  by  doctrine  but  also  by  life,  have 
reduced  themselves  to  such  a  state  as  to  interiors, 
that  afterwards  they  cannot  in  any  wise  be  brought 
to  receive  those  truths,  for  the  things  which  are 
once  confirmed  by  doctrine,  and  at  the  same  time 
by  life,  remain  forever.  They  who  do  not  know 
the  interior  state  of  man,  may  suppose  that  every 
one,  however  he  had  confirmed  himself  against 
those  truths,  might  yet  afterwards  easily  receive 
them,  if  he  were  only  convinced.  But  that  this 
is  impossible,  has  been  given  me  to  know  from 
such  in  the  other  life  by  abundant  experience ;  for 
what  is  confirmed  by  doctrine,  this  imbues  the  in- 
tellectual, and  what  is  confirmed  by  life,  this  imbues 
the  voluntary,  and  what  is  rooted  into  each  life  of 
man,  namely,  the  life  of  his  understanding  and  the 
life  of  his  will,  this  cannot  be  rooted  out ;  the  very 
soul  of  man  which  lives  after  death,  is  formed 
thereby,  and  is  such  that  it  never  recedes  there- 
from. —  A.  a  4747. 

1173.  Every  thing  confirmed  by  the  will  and 
at  the  same  time  by  the  understanding  remains 
to  eternity,  but  not  that  which  is  only  confirmed 
by  the  understanding :  for  that  which  is  of  the 
understanding  alone,  is  not  in  man,  but  is  out  of 
him  ;  it  is  only  in  the  thought ;  and  nothing  enters 
the  man  and  is  appropriated  to  him,  except  what 
is  received  by  the  will ;  for  this  becomes  of  his 
life's  love :  that  this  remains  to  eternity,  will  be 
said  in  the  number  now  following. 

1174.  That  every  thing  confirmed  by  the  will  and 
at  the  same  tune  by  the  understanding,  remains  to 
eternity,  is  because  every  one  is  his  love,  and  the 
love  is  of  his  will ;  also  because  every  man  is  his 
good  or  his  evil,  for  all  that  is  called  good  which 
is  of  the  love  ;  in  like  manner  evil.  Since  man  is 
his  love,  he  is  also  the  form  of  his  love,  and  may 
be  called  the  organ  of  his  life's  love.  —  D.  P.  318, 
319. 

1175.  Of  what  quality  these  purely  organic  sub- 
stances and  forms  are  with  the  evil,  and  of  what 
quality  with  the  good,  shall  now  be  told :  with  the 
good  they  are  spiralled  forwards,  but  with  the  evil 
backwards ;  and  those  which  are  spiralled  forwards, 
are  turned  to  the  Lord,  and  receive  influx  from 
Him ;  but  those  which  are  spiralled  backwards, 
are  turned  to  hell,  and  receive  influx  thence :  it  is 
to  be  known,  that  as  far  as  they  are  turned  back- 
wards, so  far  they  are  opened  behind,  and  closed 
before  ;  and,  on  the  contrary,  as  far  as  they  are 
turned  forward,  so  far  they  are  opened  before,  and 
closed  behind.  From  these  thing-s  it  may  be  evi- 
dent, what  kind  of  form  or  what  kind  of  organ  an 
evil  man  is,  and  what  kind  of  form  or  what  kind 
of  organ  a  good  man  is  ;  that  they  are  in  contrary 
turning ;  and  because  a  turning  once  induced  can- 
not be  twisted  back  again,  it  is  manifest  that  such 
as  it  is  when  he  dies,  such  it  remains  to  eternity. 
—  Z).  P.  319. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


i;5) 


117(5.  Those  w.<o  aave  not  received  conscience 
in  tnis  world,  cannot  receive  it  in  another  life  ; 
thus  they  cannot  be  saved,  because  they  have  not 
I.  plane  into  which  heaven  may  flow  in,  and  by 
■which  it  may  operate.  —  Jl.  C.  9122. 

1177.  All  reformation  takes  place  in  fulness, 
that  is,  in  tirst  thinijs  and  at  the  same  time  in  ulti- 
niatos ;  and  the  ulliiiiatos  are  reformed  in  the 
world  conformably  to  the  first  things,  and  cannot 
be  afterwards;  because  the  ultimates  of  life,  which 
man  carries  with  him  after  death,  become  quies- 
cent, and  conspire,  that  is,  act  as  one,  with  his 
interiors.  —  D.  P.  277.     See  also  G57. 

1178.  I  can  testify  from  much  experience,  that 
it  is  impossible  to  implant  the  life  of  heaven  in 
those  wiio  have  in  the  world  led  a  life  opposite  to 
the  life  of  heaven.  There  were  some  who  believed 
that  they  should  easily  receive  divine  truths  after 
death,  when  they  heard  them  from  the  angels,  and 
that  they  should  give  credit  to  them,  and  thence 
should  live  otherwise,  and  thus  that  they  might  be 
received  into  heaven.  But  this  was  tried  with 
very  many,  yet  only  with  those  who  were  in  such 
a  belief,  to  wiiom  the  trial  was  permitted  in  order 
that  they  might  know  that  repentance  is  not  given 
after  death.  Some  of  them,  with  whom  the  trial 
was  made,  understood  truths,  and  seemed  to  re- 
ceive them,  but  as  soon  as  they  turned  to  the  life 
of  their  love,  they  rejected  them,  yea,  spoke  against 
them  :  some  rejected  them  immediately,  being  un- 
willing to  hear  them :  some  were  desirous  that  the 
life  of  love,  wliich  they  had  contracted  from  the 
world,  might  be  taken  away  from  them,  and  that 
angelic  life,  or  the  life  of  heaven,  might  be  infused 
in  its  place  ;  this  likewise,  by  permission,  was  ac- 
complished, but  svhen  the  life  of  their  love  was 
taken  away,  they  lay  as  dead,  and  had  no  lonf^er 
the  use  of  their  faculties.  From  these  and  other 
kinds  of  experience,  the  simply  good  were  in- 
structed, that  the  life  of  any  one  cannot  in  any 
wise  be  changed  after  death,  and  that  evil  life 
cannot  in  any  degree  be  transmuted  into  good  life, 
or  infernal  life  into  angelic,  inasmuch  as  every 
spirit,  from  head  to  foot,  is  in  quality  such  as  his 
love  is,  and  thence  such  as  his  life  is,  and  that  to 
transmute  this  life  into  the  opposite  is  altogether 
to  destroy  the  spirit.  The  angels  declare  that  it 
were  easier  to  change  a  night  bird  into  a  dove,  and 
an  owl  into  a  bird  of  paradise,  than  an  infernal 
spirit  into  an  angel  of  lieaven.  From  these  tilings 
it  may  now  be  manifest,  that  no  one  can  be  re- 
ceived into  heaven  by  inunediate  mercy.  —  H.  H. 
527. 

Bad  Men  and  Devils  have  Liberty  equally 
with  the  Good,  and  can  reason  like  An- 
gels, but  they  will  not  be  saved. 

1179.  It  has  been  given  to  know  by  much  ex- 
perience in  the  spiritual  world  that  man  possesses 

•  in  himself  the  faculty  of  understanding  the  arcana 
of  wisdom,  like  the  angels  themselves  ;  for  I  have 
seen  fiery  devils,  who,  when  they  heard  arcana 
of  wisdom,  not  only  understood  them,  but  also  from 
their  rationality  spoke  them ;  yet  as  soon  as  they 
returned  to  their  diabolical  love,  they  did  not 
understand  them,  but  instead  of  them  the  contrary 
things,  which  were  of  insanity ;  and  this  they  then 
called  wisdom  ;  yea,  it  has  been  given  to  hear, 
that  when  they  were  in  the  state  of  wisdom,  they 
laughed  at  their  insanity  ;  and  when  they  were  in 
the  state  of  insanity  they  laughed  at  wisdom.  A 
man  who  has  been  such  in  the  world,  when  he  be- 
comes a  spirit  after  death,  is  let  into  the  alternate 
state  of  wisdom  and  insanity  very  many  limes,  that 


he  may  see   the  latter  from  the  former :  but  al 
though  they  see  from  wisdom  that  they  an?  insane 
still  when  the  ciioice  is  given  them,  which  is  doi^ 
to  every  one,  they  let. themselves  into  the  state  0 
insanity  and  love  it;  and  then  they  hold  in  hatre. 
tiie  state  of  wisdom  ;  the  reason  is,  because  the< 
internal  was  diabolical,  and  the  external  as  divine 
these  are  they  who  are  understood  by  the  devils, 
who  make  themselves  angels  of  light;  and  by  bin; 
who  in  the  house  of  the  wedding  was  not  clothed 
in  a  wedding  garment  and  was  cast  into  outer 
darkness  :  Matt.  xxii.  11-13.  —  D.  P.  223. 

1180.  I  have  observed  that  evil  spirits,  who  in- 
wardly were  devils,,  and  rejected  the  trutlis  of 
heaven  and  the  cimrch  in  the  world,  could  perceive 
the  arcana  of  angelic  wisdom,  while  the  affection 
of  science,  in  which  every  man  is  from  his  child- 
hood, was  excited  by  a  glory,  which  surrounds 
every  love  like  the  splendor  of  fire  ;  yea,  they  could 
perceive  such  arcana  equally  as  well  as  good  spir- 
its, who  were  inwardly  angels ;  and  they  have 
been  heard  also  to  declare  that  they  indeed  could 
will  and  act  according  to  such  arcana,  but  that 
they  would  not ;  when  they  were  told,  that  they 
might  will  them  if  they  would  only  shun  evils  as 
sins,  they  said  that  they  could  do  that  also,  but  that 
they  would  not:  hence  it  appeared  very  evident, 
that  the  wicked  as  well  as  the  good  have  equally 
the  faculty  of  liberty :  let  any  one  consult  himself, 
and  he  will  perceive  that  it  is  so.  —  D.  L.  fV.  2()6. 

1181.  The  experiment  was  made  whether  they 
were  able  to  resist  evils  whilst  the  punishments 
of  hell  were  announced  to  them,  yea  whilst  they 
were  seen,  and  likewise  felt,  but  still  it  was  in 
vain,  for  they  hardened  their  minds,  saying,  come 
what  will,  provided  only  we  are  in  the  delight  and 
joys  of  our  hearts  so  long  as  we  are  here  ;  we  know 
things  present,  what  is  to  come  we  are  not  con- 
cerned about ;  we  shall  not  suffer  more  evil  than 
many  others :  but  after  a  stated  time  they  are  cast 
into  hell,  where  they  are  compelled  by  punishments 
not  to  do  evil,  but  punishments  do  not  take  away 
the  will,  the  intention,  and  consequent  thought  of 
evil,  they  only  take  away  the  act.  —  A.  E.  llt)5. 


PART  V. 

NATIONS  IN  THE  SPIRITUAL  WORLD. 

The  English  and   Scotch. 

1182.  With  respect  to  the  English  nation,  the 
best  of  them  are  in  the  centre  of  all  Christians,  be- 
cause they  have  interior  intellectual  light:  this 
does  not  appear  to  any  one  in  the  natural  ^vorld, 
but  it  appears  conspicuously  in  the  spiritual  world : 
this  light  they  derive  from  the  liberty  of  speaking 
and  writing,  and  thereby  of  thinking:  with  others, 
who  are  not  in  such  liberty,  that  light,  not  having 
any  outlet,  is  obstructed.  That  light,  indeed,  is 
not  active  of  itself,  but  it  is  made  active  by  others, 
especially  by  men  of  reputation  and  authority :  as 
soon  as  any  thing  is  said  by  them,  that  light  shines 
forth.  For  this  reason  they  have  moderators  ap- 
pointed over  them,  in  the  spiritual  world,  and  priests 
are  given  to  them  of  high  reputation  and  eminent 
talents,  in  whose  opinions,  from  this  their  natural 
disposition,  they  acquiesce. 

1183.  There  is  a  similitude  of  minds  among 
them,  in  consequence  of  which  they  contract  a  fa- 
miliarity with  friends,  who  are  from  their  nation, 
and  seldom  with  others :  they  also  render  mutual 
assistance;  and  they  love  sincerity.  They  are  lov- 
ers of  their  country,  and  zealous  for  it8  glory ;  and 


2&t 


rOMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


they  iV^K  i  foreigners,  as  one  looking  through  a 
telescope,  from  the  top  of  his  palace,  regards  those 
who  dwell  or  wander  about  out  of  the  city.  The 
political  affairs  of  their  kingdom  occupy  their 
minds  and  possess  their  hearts,  sometimes  to  such 
a  degree  as  to  withdraw  their  spirits  from  studies 
of  sublimer  judgment,  by  which  superior  intelli- 
gence is  acquired :  these  studies,  indeed,  are  zeal- 
ously prosecuted  by  those  among  the  young,  who 
attend  to  such  things  in  the  public  seminaries  ;  but 
they  pass  away  like  phenomena.  But  still,  by  those 
political  affairs,  their  rationality  is  made  lively,  and 
sparkles  with  light,  of  which  they  form  beautiful 
images ;  as  a  crystal  prism,  turned  toAvards  the  sun, 
forms  rainbows,  and  tinges  a  plane  object  with  bril- 
liant colors. 

1184.  There  are  two  great  cities,  like  London, 
into  which  most  of  the  English  come  after  death : 
it  has  been  given  me  to  see  the  former  city,  and 
also  to  walk  over  it.  The  middle  of  that  city  is 
where  the  merchants  meet  in  London,  which  is 
called  the  Exchange :  there  the  moderators  dwell. 
Above  that  middle  is  the  east,  below  it  is  the  west, 
on  the  right  side  is  the  south,  on  the  left  side  is 
the  north.  In  the  eastern  quarter  those  dwell  who 
have  preeminently  led  a  life  of  charity :  there  are 
magnificent  palaces.  In  the  southern  quarter  the 
wise  dwell,  with  whom  there  are  many  splendid 
things.  In  the  northern  quarter  those  dwell  who 
have  preeminently  loved  the  liberty  of  speaking 
and  writing.  In  the  western  quarter  those  dwell 
who  boast  of  justification  by  faith  alone.  On  the 
right  tiiere,  in  this  quarter,  is  the  entrance  into  this 
city,  and  also  a  way  out  of  it :  those  who  live  ill  are 
sent  out  there.  The  ministers  who  are  in  the  west, 
and  teach  that  faith  alone,  dare  not  enter  the  city 
through  the  great  streets,  but  through  narrow  al- 
leys, since  no  other  inhabitants  are  tolerated  in  the 
city  itself,  than  those  who  are  in  the  faith  of  char- 
ity. I  have  heard  them  complaining  of  the  preach- 
ers from  the  west,  that  they  compose  their  sermons 
with  such  art  and  eloquence,  and  introduce  into 
tliem  the  strange  doctrine  of  justification  by  faith, 
that  they  do  not  know  whether  good  ought  to  be 
done  or  not.  They  preach  faith  as  intrinsic  good, 
and  separate  this  from  the  good  of  charity,  which 
they  call  meritorious,  and  thus  not  acceptable  to 
God.  But  when  those  who  dwell  in  the  eastern 
and  southern  quarters  of  the  city  hear  such  ser- 
mons, they  go  out  of  the  temples;  and  the  preach- 
ers afterwards  are  deprived  of  the  priestly  office. 

1185.  I  heard  afterwards  several  reasons  why 
those  preachers  are  deprived  of  the  priestly  office. 
They  said  that  the  principal  one  was,  that  they  do 
not  make  their  sermons  from  the  Word,  and  thus 
from  the  Spirit  of  God,  but  from  their  rational 
light,  and  thus  from  their  own  spirit.  They  take 
texts,  indeed,  from  the  Word,  as  preludes ;  but 
these  they  only  touch  with  their  lips,  and  leave 
them  as  things  not  savory,  and  then  choose  some- 
thing savory  from  their  own  intelligence. 

118t).  The  other  great  city,  also  called  London, 
is  not  in  the  middle  of  the  Christian  region,  but  at 
a  distance  from  it,  to  the  north :  into  that  those 
come,  after  death,  who  are  inwardly  evil.  In  the 
jiiddle  of  it,  there  is  an  open  communication  with 
hell,  by  which  also  they  are  occasionally  swal- 
lowed up. 

1187.  From  tiiose  who  are  from  England,  in  the 
spiritual  world,  it  nas  been  perceived  that  they 
have  a  twofold  theology,  one  from  the  doctrine  of 
their  faith,  and  the  other  from  the  doctrine  of  char- 
ity. That  from  the  doctrine  of  faith  is  held  by 
tb')«f»  who  are  initiated  into  the  priesthood,  and 


that  from  the  doctrine  of  charity,  by  many  of  the 
laity,  especially  those  who  reside  in  Scotland  and 
in  its  confines.  —  T.  C.  R.  807-812. 

The   Germans. 

1188.  With  respect  to  Germany,  it  is  divided 
into  more  governments  than  the  kingdoms  around 
it.  There  is  an  empire  there,  under  the  genera 
authority  of  which  they  all  are ;  but  still  the  prince 
of  each  government  enjoys  despotic  right,  in  his 
particular  government ;  for  there  are  greater  and 
smaller  dukedoms,  and  each  duke  is  as  a  mon- 
arch in  his  own  dukedom.  And,  moreover,  re- 
ligion there  is  divided  ;  in  some  dukedoms  they  are 
evangelical,  so  called ;  in  some  they  are  reformed ; 
and  in  some  they  are  papists.  Since  there  is  such 
a  diversity  of  governments,  and  also  of  religions,  it 
is  more  difficult  to  describe  the  Germans,  as  to  their 
minds,  inclinations  and  lives,  from  things  seen  in 
the  spiritual  world,  than  the  nations  and  people 
elsewhere;  but  because  a  common  genius  reigns 
every  where  among  people  of  the  same  language, 
that,  from  ideas  collected  together,  may  in  some 
degree  be  seen  and  described. 

1189.  Since  the  Germans  are  under  a  despotic 
government,  in  each  particular  dukedom,  therefore 
they  are  not  in  the  liberty  of  speaking  and  writing, 
as  the  Dutch  and  Britons  are ;  and  when  the  liber- 
ty of  speaking  and  writing  is  restrained,  the  liber- 
ty of  thinking,  that  is,  of  viewing  things  in  their 
amplitude,  is  also  at  the  same  time  held  under  re 
straint.  Wherefore,  that  noble  nation  attends  lit- 
tle to  the  things  of  judgment,  but  to  the  things  of 
memory  ;  which  is  the  reason  why  they  are  devoted 
particularly  to  literary  history,  and  in  their  books 
trust  to  the  men  of  reputation  and  authority  among 
them,  and  quote  the  opinions  of  these  in  abundance, 
and  subscribe  to  some  one.  This  their  state  is  rep- 
resented in  the  spiritual  world  by  a  man  who  car- 
ries books  under  his  arms ;  and  when  any  one  con- 
tends about  any  matter  of  judgment,  he  says,  "  I 
will  give  you  an  answer;"  and  immediately  he 
takes  out  some  book  under  his  arm,  and  reads. 

1190.  From  this  their  state  proceed  many  con- 
sequences, and  among  them  this ;  that  they  keep 
the  spiritual  things  of  the  church  inscribed  on  the 
memory,  and  seldom  elevate  them  into  the  higher 
understanding,  but  only  let  them  into  the  lower 
understanding,  from  which  they  reason  concerning 
them :  thus  they  do  altogether  differently  from  free 
nations.  The  clergy  of  Germany,  when  they  are 
pupils,  write  down  maxims  from  the  mouth  of  the 
teachers  in  the  public  seminaries,  and  keep  them 
as  tokens  of  their  erudition ;  and  when  they  are  in- 
augurated into  the  priestly  office,  or  are  appointed 
lecturers  in  the  public  schools,  they  derive  their 
canonical  discourses,  the  latter  from  the  chair,  and 
the  former  from  the  pulpit,  as  much  as  possible 
from  the  maxims  of  which  we  have  just  now 
spoken.  Their  priests  who  do  not  teach  from  or- 
thodoxy, generally  preach  the  Holy  Spirit  and  hia 
wonderful  operations  and  excitations  of  holiness 
in  the  heart ;  but  those  who  teach  from  the  modern 
orthodoxy  concerning  faith,  appear  to  the  angels 
as  if  they  were  distinguished  with  a  wreath  formed 
of  leaves  of  the  beech  tree ;  but  those  who,  from 
the  Word,  teach  concerning  charity  and  its  works, 
appear  as  if  they  were  adorned  with  a  wreath 
formed  of  the  odoriferous  leaves  of  the  laurel. 
The  evangelical  there,  in  their  contentions  with 
the  reformed  about  truths,  appear  as  if  they  tore 
their  clothes,  because  clothes  signify  truths. 

1191.  I  asked  where  the  people  of  Hamburg 
are  found  in  the  spiritual  world ;  and  it  was  said, 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


253 


that  thoy  nowhere  appear  collected  into  one  soci- 
ety, and  still  less  into  any  one  state,  but  that  they 
are  dispersed  and  intermixed  with  the  Germans, 
in  various  quarters ;  and  when  the  reason  was 
asked,  it  was  said  to  be  this,  that  their  minds  are 
continually  lookinfj  abroad,  and,  as  it  were,  travel- 
lingr  out  of  their  city,  and  very  little  within  it ;  for 
as  the  state  of  a  man's  mind  is,  in  the  natural 
world,  such  is  its  state  in  tlie  spiritual  world ;  for 
the  mind  of  man  is  his  spirit,  or  the  posthumous 
man  that  lives  after  his  departure  out  of  the  mate- 
rial body.  —  T.  C.  R.  813-81G. 

The   Dutch. 

1192.  Because  the  Dutch  possess  spiritual  light 
from  the  Lord,  more  deeply  and  fully  inserted  in 
their  natural  light,  and  are  thence  more  receptible 
than  others  of  such  tilings  as  are  of  reason,  there- 
fore they  have  obtained  habitations  in  that  middle 
occupied  by  Christians,  (see  SS.'),)  which  is  in  the 
middle  of  the  nations  and  people  of  the  whole  spir- 
itual world,  but  to  the  East  and  South  there ;  in 
the  East,  from  the  faculty  of  receiving  spiritual 
heat,  and  in  the  South,  from  the  faculty  of  receiv- 
ing spiritual  light 

11!)3.  The  reason  why  the  Dutch  are  in  those 
quarters  of  the  middle  space  occupied  by  Chris- 
tians, is  also  because  trading  is  their  final  love, 
and  n)oney  is  a  mediate  subservient  love,  and  that 
love  is  spiritual ;  but  when  money  is  the  final  love, 
and  trading  is  the  mediate  subservient  love,  as  it 
is  with  the  .lews,  that  love  is  natural  and  is  derived 
from  avarice.  That  the  love  of  trading,  when  it  is 
the  final  love,  is  spiritual,  is  from  its  use,  in  that  it 
is  conducive  to  the  general  good,  with  which  the 
particular  good  of  the  individual  indeed  coheres, 
and  this  appears  before  that,  because  the  man 
thinks  from  his  natural  man.  But  still,  when  trad- 
ing is  the  end,  it  is  also  that  love,  and  every  one 
is  regarded  in  heaven  according  to  his  final  love ; 
for  the  final  love  is  as  the  ruler  of  a  kingdom,  or 
as  the  master  of  a  house,  and  the  other  loves  are 
as  its  subjects  and  servants  ;  and  also  the  final  love 
resides  in  the  highest  and  inmost  regions  of  the 
mind,  and  the  mediate  loves  are  below  and  out  of 
it,  and  they  serve  it  at  its  nod.  The  Dutch  are 
before  others  in  this  spiritual  love ;  but  the  Jews 
are  in  an  inverted  love,  wjierefore  their  love  of 
trading  is  merely  natural,  in  which  there  is  noth- 
ing latent  from  the  general  good,  but  only  from 
the  particular. 

lii)4.  The  Dutch  are  fixed  in  the  principles  of 
their  religion  more  firmly  than  others,  neither  are 
they  moved  away  from  them ;  and  if  they  are  con- 
vinced, that  this  or  that  is  not  according  to  the 
truth,  still  they  do  not  affirm,  but  turn  themselves 
back  and  remain  unmoved :  thus  also  they  remove 
themselves  from  the  ioterior  intuition  of  truth,  for 
they  keep  their  rational  under  obedience.  Since 
they  are  such,  therefore,  after  death,  when  they 
come  into  the  spiritual  world,  they  are  prepared  in 
a  peculiar  manner  for  receiving  the  spiritual  things 
of  heaven,  which  are  divine  truths.  They  are  not 
taught,  bccausf!  they  do  not  receive,  but  heaven  is 
described  to  them,  what  it  is,  and  then  it  is  given 
them  to  ascend  thither  and  see  it;  and  then  what- 
ever agrees  with  their  genius  is  infused  into  them ; 
thus,  being  sent  down,  they  return  to  their  own 
with  a  full  desire  of  heaven.  If  they  do  not  then 
receive  this  truth,  that  (Jod  is  one  in  person  and 
essence,  and  that  tiie'Lord,  the  Redeemer  and  Sa- 
vior, is  that  (jud,  and  that  the  Divine  Trinity  is  in 
Hiin;  and  also  this  truth,  that  faith  and  charity,  in 
knowledge  and  discourse,  do  not  effect  any  tiling, 


without  the  life  of  them,  and  that  they  are  given 
by  the  Lord,  when,  after  examination,  men  perform 
actual  repentance  —  if  they  turn  themselves  away 
from  those  truths,  when  they  are  taught,  and  still 
think  of  God,  that  there  are  three  as  to  persons, 
and  of  religion,  only  that  it  is,  they  are  reduced  to 
a  state  of  wretchedness,  and  their  trade  is  taken 
away  from  them,  until  they  see  themselves  reduced 
to  extremities  ;  and  then  they  are  brought  to  those, 
who,  because  tlu;y  are  in  divine  truths,  abound  in 
all  things,  and  with  whom  trade  flourishes;  and 
there  the  thought  is  insinuated  into  them  from  heav- 
en, whence  it  is  that  they  are  so,  and  at  the  same 
time  a  reflection  upon  their  faith  and  upon  their 
life,  that  thoy  shun  evils  as  sins ;  they  also  inquire 
a  little,  and  perceive  an  agreement  with  their  own 
thought  and  reflection,  and  this  is  done  by  turns. 
At  length,  they  think  of  themselves,  that,  in  order 
to  get  out  of  their  statue  of  wretchedness,  they  must 
believe  in  like  manner,  and  live  in  like  manner; 
and  then,  as  they  receive  that  faith,  and  live  that 
life  of  charity,  there  is  given  to  them  opulence  and 
happiness  of  life.  In  this  manner  those,  wlio,  in 
the  world,  led  any  life  of  charity,  are  amended  by 
themselves,  and  prepared  for  heaven.  These  after- 
wards become  more  constant  than  others,  so  that 
they  may  be  called  constancies  ;  nor  do  they  suf- 
fer themselves  to  be  led  away  by  any  reasoning, 
fallacy,  obscurity  induced  by  sophistry,  or  by  pre- 
posterous vision  from  confirmations  alone  ;  for  tliey 
become  more  clear  sighted  than  before.  —  T.  C.  R. 
800-802. 

ll'J.'i.  The  Dutch  are  easily  distinguished  from 
others,  in  the  spiritual  world,  because  they  appear 
in  garments  like  those  which  they  wore  in  tlie  nat- 
ural world,  with  the  distinction,  that  those  appear 
in  finer  ones,  who  have  received  faith  and  spiritual 
life.  The  reason  why  they  are  clothed  in  the  like 
garments,  is,  because  tiiey  remain  constantly  in 
the  principles  of  their  religion;  and  all  in  the  spir- 
itual world  are  clothed  according  to  them  ;  where- 
fore, those  there  who  are  in  divine  truths  have 
white  garments  and  of  fine  linen. 

119t).  The  cities  in  which  the  Dutch  live  are 
guarded  in  a  singular  manner:  all  the  streets  in 
them  are  covered  with  roofs,  and  there  are  gates  in 
the  streets,  so  that  they  may  not  be  seen  from  the 
rocks  and  hills  round  about:  this  is  done  on  ac- 
count of  their  inherent  prudence  in  concealing 
their  designs,  and  not  divulging  their  intentions ; 
for  such  things,  in  the  spiritual  world,  are  drawn 
forth  by  inspection.  When  any  one  comes  for  the 
purpose  of  exploring  their  state,  and  is  about  to  go 
out,  he  is  led  to  the  gates  of  the  streets,  wiiich  are 
shut,  and  thus  is  led  back  and  led  to  others,  and 
this  even  to  the  highest  degree  of  vexation,  and 
then  he  is  let  out:  this  is  done  that  he  may  not  re- 
turn. Wives,  who  affect  dominion  over  their  hus- 
bands, live  at  one  side  of  the  city,  and  do  not  iiu'et 
their  husbands,  except  when  they  are  invited, 
which  is  done  in  a  civil  manner;  and  then  they  al- 
so lead  them  to  houses,  where  consorts  live  with- 
out exercising  dominion  over  each  other,  and  show 
them  how  clean  and  elegant  their  houses  are,  and 
what  enjoyment  of  life  they  have,  and  that  tliey 
have  these  things  from  mutual  and  conjugial  love. 
Those  wives  who  attend  to  these  things,  and  are 
affected  by  them,  cease  to  exercise  dominion,  and 
live  together  with  their  husbands ;  and  then  they 
have  a  habitation  assigned  to  them  nearer  to  the 
middle,  and  are  called  angels:  the  reason  is,  be 
cause  truly  conjugial  love  is  heavenly  love,  which 
is  without  dominion.  — T.  C.  R.  804,  805. 

1197.  In  the  days  of  the  last  judgment,  I  eaw 


2r>4 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


many  thousa  .ids  of  that  nation,  cast  out  of  the  cit- 
ies ill  the  spiritual  world,  and  out  of  the  villages, 
and  surrounding  country.  They  were  those,  who, 
when  in  the  world,  had  done  nothing  of  good  from 
any  religion  or  conscience,  but  merely  to  preserve 
reputation,  that  they  might  appear  sincere  for  the 
sake  of  gain  ;  for  such  persons,  when  they  no  long- 
er have  the  prospect  of  fame  and  gain,  as  is  the 
case  in  the  spiritual  world,  then  rush  into  every 
abomination;  and  wlien  they  are  in  the  fields,  and 
without  the  cities,  they  rob  every  one  they  encoun- 
ter. I  saw  them  cast  into  a  fiery  gulf  stretching 
under  the  eastern  tract,  and  into  a  dark  cavern 
stretching  under  the  southern  tract.  This  I  saw 
on  the  Dth  day  of  January,  1757.  Those  only  were 
left,  among  whom  there  was  religion,  and  a  con- 
science derived  from  religion.  —  L.  J.  Continued, 


53 


The  Africans. 


1198.  The  Africans  are  more  internal  than  the 
rest  of  the  Gentiles.  All  who  acknowledge  and 
worship  one  God,  the  Creator  of  the  universe,  en- 
tertain concerning  Him  the  idea  of  a  Man ;  they 
say,  that  concerning  God,  no  one  can  possibly 
have  any  other  idea.  When  they  hear,  that  many 
think  of  Him  as  of  a  small  cloud,  they  inquire 
where  they  are,  and  on  being  told  that  they  are 
among  Christians,  they  deny  the  possibility  of  it. 

IIIH).  There  are  many  societies  of  Gentiles,  es- 
pecially from  among  the  Africans,  who,  on  being 
instructed  by  the  angels  concerning  the  Lord,  say, 
that  it  is  impossible  but  that  God,  the  Creator  of 
the  universe,  should  appear  in  the  world,  because 
He  created  them,  and  loves  them ;  and  that  the  ap- 
pearance must  be  made  before  the  very  eyes  in  a 
Human  Form.  When  they  are  told,  that  He  did 
not  appear  as  the  angels  are  wont,  but  that  He  was 
born  a  Man,  and  thus  became  visible,  they  hesitate 
a  while,  and  inquire,  whether  He  was  born  from  a 
human  father,  and  on  hearing  that  He  was  con- 
ceived by  the  God  of  the  universe,  and  born  of  a 
virgin,  they  say,  that  the  Divine  Essence  of  conse- 
quence belongs  to  Him,  and,  that  inasmuch  as  It  is 
Infinite  and  Essential  Life,  He  was  not  such  a  man 
as  others  are.  They  are  afterwards  informed  by 
the  angels,  that  in  aspect  He  was  like  another 
man,  but  that  when  He  was  in  the  world.  His  Di- 
vine Essence,  which  in  Itself  is  Infinite  and  Essen- 
tial Life,  rejected  the  finite  nature,  and  its  life  de- 
rived from  the  mother,  and  thus  made  His  Human, 
which  was  conceived  and  born  in  the  world,  Di- 
vine. The  Africans  comprehended  and  received 
these  truths,  because  they  think  more  internally 
and  spiritually  than  other  nations. 

1200.  Such  being  the  character  of  the  Africans 
even  in  the  world,  there  is,  at  the  present  day,  a 
revelation  among  them,  which,  commencing  in  the 
centre  of  their  continent,  is  communicated  around, 
but  does  not  reach  their  coasts.  They  acknowl- 
edge our  Lord  as  the  God  of  heaven  and  earth,  and 
laugh  at  the  monks  in  those  parts  they  visit,  and  at 
the  Christians  who  talk  of  a  threefold  Divinity,  and 
of  salvation  by  mere  thinking,  saying,  that  there  is 
no  man  who  worships  at  all,  who  does  not  live  ac- 
cording to  his  religion,  and  that  whosoever  does 
not,  must  become  stupid  and  wicked,  because,  in 
such  case,  he  receives  nothing  from  heaven.  In- 
genious wickedness,  too,  they  call  stupidity,  be- 
cause there  is  not  life,  but  death,  in  it.  I  have 
heard  the  angels  rejoicing  over  this  revelation,  be- 
cause, by  means  of  it,  a  communication  is  opened 
for  them  with  the  human  rational,  hitherto  closed 
up,  by  the  blind  which  has  been  drawn  over  the 


things  of  faith.  It  was  told  me  from  heaven,  that 
the  truths  now  published  in  the  Doctrine  of  the 
New  Jerusalem  concerning  the  Lord,  concerning 
the  Word,  and  in  the  Doctrine  of  Life  for  the  New 
Jerusalem,  are  orally  dictated  by  angelic  spirits,  to 
the  inhabitants  of  this  portion  of  the  globe. 

1201.  When  I  conversed  with  the  Africans  in  " 
the  spiritual  world,  they  appeared  in  garments  of 
striped  linen ;  they  told  me,  that  such  garments 
correspond  to  them,  and  that  their  women  wear 
garments  of  striped  silk.  Of  their  little  children, 
they  related,  that  they  frequently  ask  their  nurses 
for  food,  saying  that  they  are  hungry,  and  when 
food  is  set  before  them,  they  examine  and  taste 
whetiier  it  be  wholesome,  and  eat  but  little ; 
whence  it  is  evident,  that  spiritual  hunger,  which 
is  a  desire  of  knowing  genuine  truths,  produces 
this  effect;  for  it  is  a  correspondence.  When  the 
Africans  wish  to  be  informed  of  their  state,  as  re- 
gards the  affection  and  perception  of  truth,  they 
draw  their  swords ;  and  if  these  shine,  they  then 
know  that  they  are  in  genuine  truths,  in  a  degree 
according  to  the  brightness  of  the  shining ;  this, 
too,  is  from  correspondence.  Of  marriage  they 
said,  that  it  is  indeed  permitted  them  by  law  to 
have  a  plurality  of  wives,  but  that  still  they  take 
but  one,  because  love  truly  conjugial  cannot  be  di- 
vided ;  and  that  if  it  is  divided,  its  essence,  which 
is  heavenly,  perishes,  and  it  becomes  external  and 
thence  lascivious,  and  in  a  short  time  grows  vile, 
as  its  potency  diminishes,  and  at  length  disgusts, 
when  the  potency  is  lost ;  but  that  love  truly  con- 
jugial, which  is  internal,  and  quite  distinct  from 
lasciviousness,  remains  eternally,  and  increases  in 
potency,  and  in  the  same  degree,  in  delight. 

1202.  Strangers  from  Europe,  they  said,  are  not 
admitted  among  them,  and  that  if  any  such  pene- 
trate into  their  country,  especially  if  tliey  be  monks, 
they  ask  them  what  they  know,  and  when  they  re- 
late any  particulars  of  their  religion,  [religiosa,] 
they  call  them  trifles,  which  offend  their  very  ears, 
and  they  then  send  them  out  of  the  way  to  work, 
in  order  that  they  may  do  something  useful ;  and 
in  case  they  refuse  to  work,  they  sell  them  for 
slaves,  whom  their  law  allows  them  to  chastise  at 
pleasure ;  and  should  it  be  found  impossible  to 
drive  them  to  do  any  thing  useful,  they  are  at  last 
sold,  for  a  small  sum,  to  the  lowest  class  of  the 
people.  —  It.  J.  Conthmed,  73—78. 

1203.  Since  the  Africans  are  superior  to  the  rest 
in  interior  judgment,  I  have  had  conversation  with 
them  on  subjects  of  deeper  investigation  ;  and  late- 
ly concerning  God  ;  concerning  the  Lord  the  Re- 
deemer ;  and  concerning  the  interior  and  exterior 
man.  They  were  delighted  with  the  conversation, 
because  they  perceived  from  interior  sight,  in 
Avhich  they  excel.  I  have  spoken  several  times 
with  Augustine,  who,  in  the  third  age,  had  been 
bishop  at  Hippo,  in  Africa.  He  said  that  he  is 
there  at  this  day,  and  inspires  into  them  the  wor- 
ship of  the  Lord,  and  that  there  is  hope  of  the  prop- 
agation of  this  new  gospel  into  the  neighboring 
regions  there.  — T.  C.  R.  837-840. 

The  Jews. 

1204.  The  Jews,  before  the  last  judgment,  which 
took  place  in  the  year  1757,  appeared  at  the  left 
side  of  the  middle  occupied  by  Christians,  in  a  val- 
ley there :  after  that,  they  were  transferred  to  the 
north,  and  were  forbidden  to  have  intercourse  with 
Christians,  except  those  wandering  out  of  the  cit- 
ies. There  are  in  that  quarter  two  great  cities, 
into  which  the  Jews  after  death  are  transferred, 
which,  before  the  judgment,  they  called  Jerusa- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


255 


lem,  but  after  that,  by  another  name;  because, 
since  the  judgment,  by  Jerusalem  is  meant  the 
church,  as  to  doctrine,  in  which  the  Lord  alone  is 
worshipped.  Converted  Jews  are  set  over  them  in 
their  cities,  who  admonish  them  not  to  speak  re- 
proachfully of  Christ,  and  they  punish  those  who 
still  do  it.  The  streets  of  their  cities  are  filled  up 
with  dirt  even  to  the  ankles,  and  their  houses  with 
filthiness,  which  causes  them  to  smell  so  offensive- 
ly that  they  cannot  be  approached.  Afterwards,  I 
observed  that  some  of  that  nation  also  obtained  a 
place  of  abode  in  the  southern  quarter ;  and  when 
I  asked  who  they  were,  it  was  said,  that  they  were 
those  who  made  little  account  of  the  worship  of 
the  rest,  and  hesitated  in  their  minds  respcctinjr 
the  Messiah,  whether  he  is  ever  to  come ;  and  also 
who  thought  concerning  various  things  in  the 
world  from  reason,  and  lived  according  to  it.  The 
Jews  who  are  called  Portuguese  constitute  the 
greatest  part  of  these. 

1205.  There  sometimes  appears  to  the  Jews  an 
angel  above,  of  a  middling  stature,  with  a  rod  in 
his  hand,  and  he  makes  them  believe  that  he  is 
Moses,  and  exhorts  them  to  desist  from  the  folly 
of  expecting  the  Messiati  even  there,  because  the 
Messiah  is  Christ,  who  governs  them  and  all,  and 
that  he  knows  it,  and  also  knew  concerning  Him, 
when  he  was  in  the  world ;  on  hearing  which  they 
retire,  and  the  greatest  part  of  them  forget,  and  a 
few  retain.  Those  who  do  retain,  are  sent  into  the 
synagogues,  which  consist  of  the  converted,  and 
they  are  instructed ;  and  after  thoy  are  instructed, 
new  garments  are  given  to  them  instead  of  tattered 
ones ;  and  the  Word,  neatly  written,  is  given  to 
them;  and  also  a  decent  habitation  in  the  city. 
Those  who  do  not  receive  are  cast  down,  and 
miiny  into  woods  and  deserts,  where  they  practise 
robberies  among  themselves. 

1206.  The  Jews  trade  in  that  world,  as  in  the 
former  world,  with  various  things,  especially  with 
precious  stones,  which,  by  unknown  ways,  they 
procure  for  themselves  from  heaven,  where  there 
are  precious  stones  in  abundance.  The  cause  of 
their  trading  with  precious  stones,  is,  because  they 
read  the  Word  in  its  original  language,  and  esteem 
the  sense  of  its  letter  holy ;  and  precious  stones 
correspond  to  the  sense  of  the  letter.  They  can 
also  make  similar  ones  by  art,  and  induce  the  fan- 
tasy that  they  are  genuine ;  but  these  are  severely 
fined  by  their  governors. 

1207.  The  Jews  are  more  ignorant  than  others 
that  they  are  in  the  spiritual  world,  but  believe 
that  they  are  still  in  the  natural  world  •  the  reason 
is,  because  they  are  altogether  externa,'  men,  and 
do  not  think  any  thing  concerning  religion  from 
within;  wherefore  also  they  talk  about  the  Mes- 
siah just  as  they  did  before ;  and  some  say  that  he 
will  come  with  David,  and,  shining  with  diadems, 
will  go  before  them,  and  introduce  them  into  the 
land  of  Canaan,  and  in  the  way,  by  lifting  up  his 
rod,  he  will  dry  up  the  rivers,  which  they  will  pass 
over ;  and  that  the  Christians,  whom,  among  them- 
selves, they  also  call  Gentiles,  will  then  take  hold 
of  the  skirts  of  their  gannents,  humbly  begging 
that  they  may  be  permitted  to  accompany  them ; 
and  that  they  will  receive  the  rich  according  to 
their  wealth,  and  that  these  will  serve  them.  They 
confirm  themselves  in  these  things,  by  what  is  read 
in  Zechariah  viii.  2;i,  and  in  Isaiah  Ixvi.  20 ;  and 
concerning  David,  that  he  is  to  come  and  to  be 
their  king  and  shepherd,  from  Jeremiah  xxx.  9, 
and  from  Ezekiel  xxxiv.  23  to  25,  xxxvii.  23  to  26 ; 
being  altogether  unwilling  to  hear,  that  by  David 


there,  is  meant  our  Lord  Jesus  Christ ;  and  by 
Jews  there,  are  meant  those  who  will  be  of  his 
church. 

1208.  When  they  arc  asked  whether  they  firm- 
ly believe  that  they  all  are  to  come  into  the  land 
of  Canaan,  they  say  that  then  all  will,  and  that  then 
the  Jews  who  are  deceased  are  to  rise  again,  and 
that,  from  their  sepulchres,  they  are  to  enter  into 
that  land.  When  it  is  replied,  that  they  can  never 
come  out  of  sepulchrns,  since  they  live  themselves 
after  (Joath,  tlu>y  answer,  that  they  are  then  to  de- 
scend, and  to  enter  int(j  their  bodies,  and  thus  to 
live.  When  it  is  said,  that  that  land  cannot  con- 
tain them  all,  they  answer,  that  it  will  then  be  en- 
larged. When  it  is  said,  that  the  kingdom  of  the 
Messiah,  because  lie  is  the  Son  of  God,  is  not  to 
be  upon  earth,  but  in  heaven,  they  answer  that  the 
land  of  Canaan  will  then  be  lieaven.  When  it  13 
said,  that  they  do  not  know  where  Bethh-hein  Eph- 
ratah  is,  where  the  Messiah  will  be  born,  accord- 
ing to  the  prediction  in  Micah  v.  2,  and  in  David, 
Psalm  cxxxii.  6,  they  answer  that  the  mother  of 
the  Messiah  still  is  to  bring  forth  there ;  and  some, 
that  where  she  brings  forth,  there  is  Bethlehem. 
When  it  is  said.  How  can  the  Messiah  dwell  with 
those  who  are  so  bad?  and  it  is  confirmed  by 
many  passages  from  Jeremiah,  and  especially  from 
the  song  of  Moses,  Deut.  xxxii.  that  they  are  the 
worst,  they  answer  that  among  the  Jews  there  are 
both  good  and  bad,  and  that  the  bad  are  there 
meant.  When  it  is  said,  that  their  rise  was  from 
a  Canaanitess,  and  from  the  whoredom  of  Judah 
with  his  daughter-in-law.  Gen.  xxxviii.  they  an- 
swer that  it  was  not  whoredom ;  but  when  it  is  re- 
joined, that  still  Judah  commanded  that  she  should 
be  brought  forth  and  burned  on  account  of  whore- 
dom, they  go  away  to  consult ;  and  after  consulta- 
tion, they  say.  It  was  only  the  office  of  her  hus- 
band's brother,  which  neither  his  second  son  Onan, 
nor  his  third  son  Selah,  performed ;  and  to  this 
they  add,  that  very  many  of  them  are  of  the  tribe 
of  Levi,  who  had  the  priesthood ;  it  is  sufficient 
that  we  all  are  from  the  loins  of  Abraham.  When 
it  is  said  to  them,  that  there  is  inwardly  in  the 
Word  a  spiritual  sense,  in  which  Christ  or  the 
Messiah  is  much  treated  of,  they  answer  that  it  is 
not  so ;  but  some  of  them  say  that  inwardly  in  the 
Word,  or  at  the  bottom  of  it,  there  is  nothing  but 
gold;  besides  other  like  things.  —  T.  R.  C.  841- 
845. 

Note.  —  Concerning  the  Mahometans  and  the  P.ipist'i,  in  th* 
spiritual  world,  it  will  be  seen  in  Nos.  1112,  1113,  1114. 


PART  VI. 
DIVINE    PROVIDENCE. 

What  Divine  Providence  is. 

1209.  Divine  Providence  is  the  government  of 
the  Divine  Love  and  Divine  Wisdom  of  the  Lord. 
.  .  .  All  which  the  Lord  doeth,  is  Providence, 
which,  inasmuch  as  it  is  from  the  Divine,  has  in  it 
the  eternal  and  the  infinite ;  eternal,  because  it 
does  not  look  to  any  boundary  from  which,  nor 
any  boundary  to  which  it  proceeds;  infinite  be- 
cause it  looks  together  at  the  universal  in  every 
singular,  and  at  every  singular  in  the  universal : 
this  is  called  Providence.  And  whereas  such  a 
principle  is  in  all  and  single  things  which  the  Lord 
does,  therefore  his  doing  cannot  be  expresstrd  by 
any  other  term  than  by  the  term  Providence.  — 
D.  P.  1.  — V?.  C.  5264. 


:56 


COMPENDIUM   OF   THE   THEOLOGICAL  AND   SPIRITUAL 


The  End   of  the  Divine    Providence    is    a 
Heaven  from  the  Human  Race. 

1210.  Bocauso  heaven  is  from  the  human  race, 
and  heaven  is  dwellinfj  with  the  Lord  to  eternity, 
it  follows  that  the  Lord  had  this  as  the  end  of  crea- 
tion ;  and  because  it  was  the  end  of  creation,  it  is 
the  end  of  His  Divine  Providence  :  the  Lord  did 
not  create  the  universe  for  His  own  sake,  but  for 
the  sake  of  those  with  whom  He  will  be  in  heaven  ; 
for  spiritual  love  is  such,  that  it  wishes  to  give  its 
own  to  another ;  and  as  far  as  it  can  do  this,  it  is 
in  its  being,  in  its  peace,  and  in  its  blessedness : 
spiritual  love  derives  this  from  the  Divine  Love  of 
the  L<)rd,  which  is  infinitely  such ;  from  hence  it 
follows  that  the  Divine  Love,  and  hence  the  Divine 
Providence,  has  for  its  end  a  heaven,  which  may 
consist  of  men  made  angels,  and  who  are  becom- 
ing angels :  to  whom  he  can  give  all  the  blessed 
and  happy  things  which  are  of  love  and  wisdom, 
and  give  them  from  Himself  in  them.  —  D.  P.  27. 

Divine  Providence,  in  all  that  it  does,  regards 
the  Infinite  and  Eternal,  especially  in  Man's 
Salvation. 

1211.  That  the  Divine  Providence,  in  all  that  it 
does,  looks  at  the  infinite  and  eternal  from  itself, 
may  be  evident  from  this,  that  every  created  thing 
proceeds  from  the  first,  which  is  the  infinite  and 
eternal  one,  to  ultimates,  and  from  ultimates  to 
the  first  from  which  it  is,  as  was  shown  in  the 
treatise  concerning  the  "  Divine  Love  and  Divine 
Wisdom,"  in  the  part  where  the  creation  of  the 
universe  is  treated  of;  and  because  in  all  pro- 
gression there  is  inmostly  a  first  from  which  it  is, 
it  follows  that  the  proceeding  Divine  or  the  Divine 
Providence,  in  all  that  it  does,  looks  at  a  certain 
image  of  the  infinite  and  eternal ;  this  it  looks  at 
in  all  things,  but  in  some  to  the  evidentness  of 
perception,  and  in  some  not  to  it :  it  presents  that 
image  to  the  evidentness  of  perception  in  the  va- 
riety of  all  things,  and  in  the  fructification  and 
multiplication  of  all  things.  An  image  of  the 
infinite  and  eternal  in  the '  variety  of  all  things 
appears  in  this,  that  there  is  not  given  any  thing 
the  same  as  another,  and  that  it  neither  can  be 
given  to  eternity :  this  is  manifest  to  the  eye  in  the 
faces  of  men  from  the  first  creation  ;  just  so  too 
from  their  minds  [/tnimus],  of  M'hich  the  faces  are 
types ;  and  also  from  the  aiFections,  perceptions, 
and  thoughts,  for  the  minds  [animus]  are  from 
tliese.  Hence  it  is,  that  neither  are  there  given  in 
the  universal  heaven  two  angels  or  two  spirits  the 
same  ;  yea,  that  neither  can  they  be  given  to  eter- 
nity :  it  is  the  like  in  every  object  of  sight  in  both 
worlds,  as  well  the  natural  as  the  spiritual :  from 
these  things  it  may  be  evident,  that  variety  is  in- 
finite and  eternal.  An  image  of  the  infinite  and 
eternal  in  the  fructification  and  multiplication  of 
all  things,  is  evident  from  the  faculty  implanted  in 
seeds  in  tlie  vegetable  kingdom,  and  in  prolifica- 
tion  in  the  animal  kingdom,  especially  in  the  race 
of  fishes,  which,  if  fructified  and  multiplied  accord- 
ing to  faculty,  would  within  an  age  fill  the  space  of 
the  whole  world,  yea,  of  the  universe  ;  from  which 
it  is  manifest,  that  in  that  faculty  lies  hid  the  effort 
of  the  propagation  of  itself  to  infinity :  and  because 
fructifications  and  multiplications  have  not  been 
wanting  from  the  beginning  of  creation,  neither 
will  be  wanting  to  eternity,  it  follows  that  in  that 
faculty  is  also  the  effort  of  the  propagation  of 
itself  to  eternity. 

1212.  It  is  the  like  in  men,  as  to  their  affections 
which  are  of  love,  and  perceptions  which  are  of 


wisdom  ;  of  the  former  and  the  latter,  the  variety 
is  infinite  and  eternal ;  in  like  manner  their  fruc- 
tifications and  multiplications,  which  are  spiritual : 
no  man  takes  pleasure  in  affection  and  perception 
so  like  another's  that  they  are  the  same,  nor  can 
they  be  given  to  eternity :  and  affections  can  also  be 
fructified  and  perceptions  multiplied  without  end  : 
that  sciences  can  never  be  exhausted,  is  known. 
This  faculty  of  fructification  and  multiplication 
without  end,  or  to  infinity  and  eternity,  is  in  nat- 
ural things  with  men,  in  spiritual  things  with  the 
spiritual  angels,  and  in  celestial  things  with  the 
celestial  angels.  Not  only  are  affections,  percep- 
tions, and  sciences  such  in  general,  but  also  every 
thing  of  them,  even  the  least,  in  particular.  They 
are  such,  because  they  exist  from  the  infinite  and 
eternal  in  itself  by  the  infinite  and  eternal  from 
itself.  But  because  the  finite  has  not  any  thing  of 
the  Divine  in  itself,  therefore  there  is  not  any 
thing  such,  not  even  the  least,  in  man  or  angel  as 
his ;  for  man  and  angel  is  finite,  and  only  a  recep- 
tacle, in  itself  dead  :  his  living  principle  is  from 
the  proceeding  Divine  conjoined  to  him  by  con- 
tiguity, which  appears  to  him  as  his.  That  it  is 
so,  will  be  seen  in  what  follows. 

1213.  That  the  Divine  Providence  especially 
looks  at  the  infinite  and  eternal  from  itself  in  sav- 
ing the  human  race,  is  because  the  end  of  the  Divine 
Providence  is  a  heaven  from  the  human  race ;  and 
because  that  is  the  end,  it  follows  that  it  is  the 
reformation  and  regeneration  of  man,  thus  his  sal- 
vation, which  the  Divine  Providence  especially 
looks  at ;  for,  from  the  saved  or  regenerated,  heaven 
exists.  Since  to  regenerate  man  is  to  unite  good 
and  truth  in  him,  or  love  and  wisdom,  as  they  are 
united  in  the  Divine  which  proceeds  from  the  Lord, 
therefore  the  Divine  Providence  especially  looks 
at  this  in  saving  the  human  race  :  the  image  of  the 
infinite  and  eternal  is  nowhere  else  with  man  but 
in  the  marriage  of  good  and  truth. 

1214.  It  is  not  yet  known  that  the  Divine  Provi- 
dence, in  all  progression  with  man,  looks  at  his 
eternal  state  ;  for  it  can  look  at  nothing  else,  be- 
cause the  Divine  is  infinite  and  eternal,  and  the 
infinite  and  eternal,  or  the  Divine,  is  not  in  time, 
and  hence  all  future  things  are  present  to  it ;  and 
because  the  Divine  is  such,  it  follows  that  in  each 
and  every  thing  which  it  does  is  the  eternal.  — 
D.  P.  5G-59. 

1215.  Now  because  man  from  creation  is  a 
heaven  in  the  least  form,  and  thence  an  image  of 
the  Lord,  and  because  heaven  consists  of  as  many 
affections  as  there  are  angels,  and  every  affection 
is  in  its  form  a  man,  it  follows  that  the  continual 
of  the  Divine  Providence  is,  that  man  may  become 
a  heaven  in  form,  and  thence  an  image  of  the 
Lord ;  and  because  this  is  done  by  the  affection 
of  good  and  truth,  that  he  may  become  that  affec- 
tion :  this  therefore  is  the  continual  of  the  Divine 
Providence,  but  its  inmost  is,  that  he  may  be  here 
or  there  in  heaven,  or  here  or  there  in  the  divine 
heavenly  man,  for  thus  he  is  in  the  Lord.  But 
this  takes  place  with  those  whom  the  Lord  can 
lead  to  heaven  ;  and  because  the  Lord  foresees 
this,  he  also  continually  provides  that  he  may  be- 
come such ;  for  thus  every  one  who  suffers  himself 
to  be  led  to  heaven,  is  prepared  for  his  place  in 
heaven. 

12 IG.  Heaven,  as  was  said  above,  is  distin- 
guished into  as  many  societies  as  there  are  organs, 
viscera  and  members  in  man  ;  and  among  the  latter 
there  cannot  be  one  part  in  any  other  place  but  its 
own  ;  since  therefore  the  angels  are  such  parts  in 
the  divine  heavenly  man,  and  no  others  become 


WlilTINGS    OF    EMANUEL    SWEDENBORG. 


257 


ano^els  but  those  wlio  have  been  men  in  the  world, 
it  follows  that  man,  who  suffers  himself  to  be  led 
to  heaven,  is  continually  prepared  by  the  Lord  for 
his  own  place ;  which  is  done  by  such  affection 
of  good  and  truth  as  corresponds :  into  this  place 
also  every  man-angel,  after  his  departure  out  of  the 
world,  is  inscribed.  This  is  the  inmost  of  the 
Divine  Providence  concerning  heaven. 

1217.  But  man  who  does  not  suffer  himself  to 
be  led  to  and  inscribed  in  heaven,  is  prepared  for 
his  own  place  in  hell  ;  for  man  of  himself  contin- 
ually tends  to  the  lowest  of  Iicll,  but  is  continually 
led  back  by  the  Lord  ;  and  he  who  cannot  be  led 
back,  is  prepared  for  a  certain  place  there,  in  which 
he  is  also  inscribed  immediately  after  his  depart- 
ure from  the  world  ;  and  this  place  there  is  oppo- 
site to  a  certain  place  in  heaven,  for  hell  is  in  the 
opposite  against  heaven ;  wherefore  as  a  man- 
angel  according  to  the  affection  of  good  and  truth 
is  allotted  his  place  in  heaven,  so  a  man-devil  ac- 
cording to  the  affection  of  evil  and  falsity  is  allot- 
ted his  place  in  hell ;  for  two  opposites  arranged 
in  like  position  against  each  other  are  kept  together 
in  connection.  This  is  the  inmost  of  tlie  Divine 
Providence  concerning  hell.  —  D.  P.  G7-G9. 

1218.  What  else  then  can  the  Divine  Providence 
have  for  end,  but  the  reformation  of  the  human 
race  and  its  salvation  ?  and  no  one  can  be  re- 
formed of  himself  by  his  own  prudence,  but  of  the 
liord  by  His  Divine  Providence  ;  hence  it  follows, 
that  unless  the  Lord  leads  man  every  moment  even 
the  most  minute,  man  would  recede  from  the  way 
of  reformation  and  perish  :  every  change  and  vari- 
ation of  state  of  the  human  mind,  changes  and 
varies  sometliing  in  the  series  of  things  present, 
and  thence  of  the  things  following :  what  is  not 
progressive  to  eternity  ?  it  is  like  a  weapon  dis- 
charged from  a  bow,  which,  if  at  starting  it  de- 
clines in  the  slightest  degree  from  the  mark,  Avould 
decline  immensely  at  the  distance  of  a  mile  and 
more  :  so  it  would  be,  if  the  Lord  did  not  lead  the 
states  of  human  minds,  every  most  minute  moment. 
This  the  Lord  does  according  to  the  laws  of  His 
Divine  Providence  ;  according  to  which  also  it  is, 
that  it  appears  to  man  as  if  he  led  himself;  but  the 
Lord  foresees  how  he  leads  himself,  and  continual- 
ly accommodates.  —  D.  P.  202. 

1219.  That  tlie  Lord's  Providence  is  infinite, 
and  respects  eternity,  may  be  manifest  from  the 
formation  of  embryos  in  the  womb,  where  linea- 
ments are  continually  cast  forth  to  those  which  are 
to  come,  so  that  one  is  always  a  plane  for  another, 
and  this  witliout  any  error,  until  the  embryo  is 
made :  afterwards  also,  when  it  is  born,  one  thing 
is  prepared  successively  to  another  and  for  another, 
that  a  perfect  man  may  exist,  and  at  length  such 
a  man  as  to  be  capable  of  receiving  heaven.  If 
singular  things  be  thus  provided  during  man's  con- 
ception, birth,  and  growth,  how  much  more  so  as 
to  spiritual  life.  —  .fi.  C.  0491. . 

Law   of   the   Divine    ProTidence   concerning 
Man''s   Freedom  and   Reason. 

1220.  Every  one  from  rationality  not  veiled  over 
can  see  or  comprehend  that  man,'  without  the  ap- 
pearance that  it  is  his,  cannot  be  in  any  affection 
of  knowing,  nor  in  any  affection  of  unde'rstanding, 
for  all  delight  and  pleasure,  thus  the  all  of  will,  Is 
from  affection  wliich  is  of  love :  who  can  will  to 
know  and  will  to  understand  any  thing,  except 
he  have  some  pleasure  of  affection  ?  and  who  can 
have  that  pleasure  of  affection,  unless  that  with 
which  he  is  affected  appears  as  his?  if  nothing 
were  his.  hut  all  anotlier's,  that  is,  if  any  one  from 


his  affections  should  pour  any  thing  into  the  mind 
of  another,  who  had  no  affections  of  knowing  and 
understanding  as  of  himself,  would  he  receive  it? 
yea,  could  he  receive?  would  he  not  be  like  tliat 
which  is  called  a  brute  and  a  block  ?  hence  it  may 
be  manifestly  evident,  that  although  all.  things 
flow  in,  wliich  man  perceives  and  thence  thinks 
and  knows,  and  according  to  perception  wills  and 
does,  still  it  is  of  the  Divine  Providence  of  the 
Lord  that  it  should  appear  as  man's  ;  for,  as  was 
said,  otherwise  man  would  receive  notliing,  thus 
no  intelligence  and  wisdom  could  be  bestowed. 
It  is  known  that  all  good  and  truth  is  not  man's, 
but  is  the  Lord's,  and  yet  that  it  appears  to  man 
as  iiis  ;  and  because  all  good  and  truth  so  appears, 
so  also  do  all  things  of  the  church  and  of  heaven, 
and  hence  all  tilings  of  love  and  wisdom,  also  of 
charity  and  faith,  so  appear ;  and  yet  nothing  of 
them  is  man's:  no  one  can  receive  them  from  the 
Lord,  unless  it  appears  to  him  that  he  perceives 
them  as  of  himself.  From  these  things  may  be 
evident  the  truth  of  this  thing,  that  whatever  man 
does  from  freedom,  whether  it  is  of  reason  or  not 
of  reason,  provided  it  is  according  to  his  reason, 
appears  to  him  as  his.  —  D.  P.  /(i. 

1221.  That  which  man  does  from  freedom  ac- 
cording to  his  tliought  remains  also;  for  nothing 
whatever,  which  man  has  appropriated  to  himself, 
can  be  eradicated ;  for  it  has  become  of  his  love  and 
at  the  same  time  of  his  reason,  or  of  his  will  and 
at  the  same  time  of  his  understanding,  and  hence 
of  his  life  :  this  can  indeed  be  removed,  but  still 
not  cast  out ;  and  when  it  is  removed,  it  is  trans- 
ferred as  from  the  centre  to  the  circumferences, 
and  there  stays :  this  is  understood  by  its  remain- 
ing. As  for  example,  if  man  in  boyhood  and 
youth  has  appropriated  to  himself  a  certain  evil 
by  doing  it  from  the  delight  of  his  love,  as  if  he 
has  defrauded,  blasphemed,  revenged,  committed 
whoredom,  then  because  he  had  done  them  from 
freedom  according  to  thought,  he  has  also  appro- 
priated them  to  himself;  but  if  afterwards  he 
repents,  shuns  them,  and  looks  upon  them  as  sins 
which  are  to  be  loathed,  and  thus  from  freedom 
according  to  reason  desists  from  them,  then  are 
appropriated  to  him  the  goods  to  which  those  evils 
are  opposite  :  these  goods  then  make  the  centre, 
and  remove  the  evils  towards  the  circumferences, 
farther  and  farther  according  to  the  aversion  and 
loathing  of  them  ;  yet  still  they  cannot  thus  be  cast 
out,  so  that  they  may  be  said  to  be  extirpated; 
but  still  by  that  removal  they  may  appear  as  ex- 
tirpated, which  is  done  by  man's  being  held  back 
from  evils  by  the  Lord,  and  held  in  goods :  this  is 
done  with  all  hereditary  evil,  and  in  like  manner 
with  all  the  actual  evil  of  man.  This  also  I  have 
seen  proved  by  experience  with  some  in  heaven, 
who,  because  they  were  held  by  tlie  Lord  in  good, 
considered  themselves  to  be  ivithout  evils  ;  but 
lest  they  should  believe  the  good  in  which  they 
were  was  proper  to  them,  they  were  sent  down 
from  heaven  and  sent  back  into  their  own  evils, 
until  they  should  acknowledge  that  they  were  in 
evils  from  themselves,  but  in  goods  from  the  Lord ; 
after  which  acknowledgment  they  were  led  back 
into  heaven.  Let  it  therefore  be  known  that  those 
goods  are  no  otherwise  appropriated  to  man  than 
that  they  are  constantly  of  the  Lord  with  man  ;  and 
that  as  far  as  man  acknowledges  this,  so  far  the 
L/ord  gives  that  good  may  appear  to  man  as  his ; 
that  is,  that  it  may  appear  to  man  that  he  loves  his 
neighbor  or  has  charity  as  of  himself,  believes  or 
has  faith  as  of  himself,  does  good  and  understands 
truth,  thus  is  wise,  as  of  himself:  from  ■^^  liich  one 


25S 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


illustrated  can  see  of  what  quality  and  how  strong 
the  appearance  is,  in  which  the  Lord  wills  that 
man  should  be ;  and  the  Lord  wills  this  for  the 
sake  of  his  salvation,  for  no  one  can  be  saved  with- 
out that  appearance.  — D.  P.  79. 

12'22.  Man  has  from  rationality  that  he  can 
understand,  and  from  liberty  that  he  can  will,  both 
as  from  himself;  yet  the  ability  to  will  g-ood  from 
freedom,  and  thence  to  do  it  according  to  reason, 
he  has  not  unless  regenerated :  the  evil  can  from 
freedom  only  will  evil,  and  according  to  thought, 
which  by  confirmations  he  makes  as  of  reason,  do 
it ;  for  evil  can  be  confirmed  equally  as  good,  but 
evil  by  fallacies  and  appearances,  which  while 
they  are  confirmed  become  falsities ;  and  when 
it  is  confirmed,  it  appears  as  of  reason. 

iy23.  Every  one  who  has  any  thought  from  in- 
terior understanding,  can  see  that  ability  to  will 
and  ability  to  understand  is  not  from  man,  but 
from  Him  to  whom  ability  itself  is,  that  is,  to  whom 
ability  is  in  its  essence  :  think  only  whence  ability 
is  ;  is  it  not  from  Him  to  whom  it  is  in  its  very 
power,  that  is,  to  whom  it  is  in  Himself,  and  thus 
from  Himself?  wherefore  ability  in  itself  is  the 
Divine.  To  all  ability  tliere  must  be  supply 
[copid],  which  must  be  given,  and  thus  determina- 
tion from  an  interior  or  superior  self:  the  eye  can- 
not see  from  itself,  nor  the  ear  hear  from  itself, 
neither  the  mouth  speak  from  itself,  or  the  hand 
do  from  itself;  supply  and  thence  determination 
must  be  from  the  mind :  neither  can  the  mind 
think  and  will  this  or  that  from  itself,  unless  there 
be  something  more  interior  or  superior  which  de- 
termines the  mind  to  it ;  it  is  the  like  with  the 
ability  to  understand  and  the  ability  to  will ;  these 
cannot  be  given  from  any  other  than  from  Him 
who  in  Himself  is  able  to  will  and  is  able  to  un- 
derstand. From  which  it  is  manifest  that  these 
two  faculties,  which  are  called  rationality  and  lib- 
erty, are  from  the  Lord,  and  not  from  man ;  and 
because  they  are  from  the  Lord,  it  follows  that 
man  wills  nothing  whatever  from  himself,  nor  un- 
derstands from  himself,  but  only  as  from  himself. 
That  it  is  so,  every  one  can  confirm  with  himself, 
who  knows  and  believes  that  the  will  of  all  good 
and  the  understanding  of  all  truth  is  from  the  Lord 
and  not  from  man.  That  man  cannot  take  any  thhi"; 
from  himself,  nor  do  any  thing  from  himself,  the 
Word  teaches  in  John  iii!  27,  xv.'5.  —  D.  P.  87,  88. 

1224.  It  is  said  that  man  can  so  far  be  reformed 
and  regenerated,  as  he  can  by  these  two  faculties 
be  led  to  acknowledge  that  all  the  good  and  all 
the  truth  which  he  thinks  and  does  is  from  the 
Lord,  and  not  from  himself:  that  man  cannot  ac- 
knowledge this,  except  by  these  two  faculties,  is 
because  these  two  faculties  are  from  the  Lord,  and 
are  the  Lord's  with  man,  as  is  manifest  from  the 
things  said  above ;  wherefore  it  follows  that  man 
cannot  do  this  from  himself,  but  from  the  Lord ; 
yet  still  he  can,  as  of  himself;  this  the  Lord  gives 
to  every  one :  suppose  that  he  believes  from  him- 
self; still,  when  he  is  wise,  he  acknowledges  that 
it  is  not  from  himself;  otherwise  the  truth  which 
he  thinks,  and  the  good  which  he  does,  are  not 
true  and  good  in  themselves,  for  there  is  man  in 
them,  and  not  the  Lord  in  them  ;  and  good  in  which 
man  is,  if  it  is  for  the  sake  of  salvation,  is  merito- 
rious good  ;  but  good  in  which  the  Lord  is,  is  not 
meritorious.  —  D.  P.  90. 

1225.  Every  one  can  see  from  reason  alone,  that 
there  is  not  any  conjunction  of  minds  unless  it  is 
also  reciprocal,  and  that  the  reciprocal  conjoins : 
if  any  one  loves  another  and  is  not  loved  in  return, 
*t>en  HP  the  one  draws  near  the  other  recedes :  but 


if  he  is  loved  in  return,  then  as  the  one  conies  near 
the  other  also  comes  near,  and  conjunction  takes 
place :  love  also  wills  to  be  loved  ;  this  is  implant- 
ed in  it ;  and  as  far  as  it  is  loved  again,  so  far  it 
is  in  itself  and  in  its  delight.  From  these  things 
it  is  manifest,  that  if  the  Lord  only  loves  man,  and 
is  not  loved  in  return  by  man,  the  Lord  would 
approach  and  man  would  recede  ;  thus  the  Lord 
would  continually  will  to  come  to  man  and  to  entei 
in  to  him,  and  man  would  turn  himself  back  and 
go  away ;  with  those  who  are  in  hell  it  is  so, 
but  with  those  who  are  in  heaven  there  is  mutual 
conjunction.  Since  the  Lord  wills  conjunction 
with  man  for  the  sake  of  his  salvation.  He  also 
provides  that  there  should  be  with  man  a  recipro- 
cal ;  the  reciprocal  with  man  is,  that  the  good 
which  he  wills  and  does  from  freedom,  and  the 
truth  which  he  thinks  and  speaks  from  that  willing 
according  to  reason,  appear  as  from  him  ;  and  that 
that  good  in  his  will,  and  that  truth  in  his  under- 
standing, appear  as  his  ;  yea,  they  appear  to  man 
as  from  himself  and  as  his,  altogether  as  if  they 
were  his  ;  there  is  no  difference  ;  observe  whethei 
any  one  perceives  otherwise  by  every  sense  :  the 
only  difference  is,  that  man  ought  to  acknowledge 
that  he  does  not  do  good  and  think  truth  from  him- 
self, but  from  the  Lord ;  and  hence  that  the  good 
which  he  does,  and  the  truth  which  he  thinks,  are 
not  his :  to  think  thus,  from  some  love  of  the  will, 
because  it  is  the  truth,  makes  conjunction  ;  for  so 
man  beholds  the  Lord,  and  the  Lord  beholds  man. 

1226.  What  the  difference  is  between  those 
who  believe  all  good  to  be  from  the  Lord,  and 
those  who  believe  good  to  be  from  themselves,  it 
has  been  given  both  to  hear  and  see  in  the  spiritual 
world :  they  who  believe  good  to  be  from  the 
Lord,  turn  the  face  to  Him,  and  receive  the  delight 
and  the  blessedness  of  good  ;  bnt  they  who  believe 
good  to  be  from  themselves,  look  at  themselves,  and 
think  with  themselves  that  they  have  merited ;  and 
because  they  look  at  themselves,  they  cannot  do 
otherwise  than  perceive  the  delight  of  their  good, 
which  is  not  the  delight  of  good,  but  the  delight 
of  evil ;  for  the  proprium  of  man  is  evil ;  and  the 
delight  of  evil  perceived  as  good,  is  hell.  They 
who  have  done  good,  and  have  believed  it  to  be 
from  themselves,  if  they  do  not  after  death  receive 
this  truth,  that  all  good  is  from  the  Lord,  mingle 
themselves  with  the  infernal  genii,  and  at  length 
make  one  with  them  ;  but  they  who  receive  that 
truth  are  reformed ;  yet  no  others  receive  it,  but 
they  who  have  looked  to  God  in  their  life  :  to  look 
to  God  in  their  life,  is  nothing  else  than  to  shun 
evils  a5  sins.  —  D.  P.  m,  93. 

1227.  Since  there  is  a  conjunction  of  the  Lord 
with  man  and  of  man  ^vith  the  Lord,  therefore  there 
are  two  tables  of  the  law,  one  for  the  Lord  and  the 
otlier  for  man :  as  far  as  man  as  of  himself  does 
the  laws  of  his  table,  so  far  the  Lord  gives  that  he 
may  do  the  laws  of  His  table.  —  D.  P.  95. 

1228.  To  act  from  freedom  according  to  reason, 
and  to  act  from  liberty  and  rationality,  are  the  same, 
and  also  from  will  and  understanding;  but  it  is  one 
thing  to  act  from  freedom  according  to  reason,  or 
from  liberty  and  rationality,  and  another  thing  to  act 
from  freedom  itself  according  to  reason  itself,  or 
from  liberty  itself  and  rationality  itself;  since  that 
man  who  docs  evil  from  the  love  of  evil,  and  confirms 
it  with  himself,  indeed  acts  from  freedom  according 
to  reason ;  but  still  his  freedom  is  not  in  itself  free, 
or  freedom  itself,  but  is  infernal  freedom,  which 
in  itself  is  servitude  ;  and  his  reason  is  not  in 
itself  reason,  but  is  reason  either  spurious,  or  false, 
or  apparent  through  confirmations :  but  still  both 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


!59 


are  of  the  Divine  Providence ;  for  if  the  freedom 
of  willing  evil,  and  of  making  it  as  of  reason  by 
confirmations,  was  taken  away  from  the  natural 
man,  liberty  and  rationality  would  perish,  and  at 
t^le  same  time  will  and  understanding ;  and  he 
could  not  be  led  away  from  evils,  and  be  reformed, 
thus  not  be  conjoined  to  the  Lord,  and  live  to  eter- 
nity wherefore  the  Lord  so  guards  freedom  with 
man,  as  man  does  the  pupil  of  his  eye.  But  still 
the  1  ord  by  freedom  continually  leads  man  from 
evils,  and  as  far  as  he  can  lead  him  by  freedom, 
8o  far  by  freedouj  he  implants  goods ;  thus  succes- 
sively in  the  place  of  infernal  freedom  he  puts  in 
heavenly  freedom.  —  D.  P.  J>7. 

122J>.  Because  man,  while  he  lives  in  the  world, 
can  be  in  good  and  at  the  same  time  in  the  false, 
also  in  evil  and  at  the  same  time  in  truth,  yea, 
be  in  evil  and  at  the  same  time  in  good,  thus  as 
it  were  double,  and  this  division  destroys  that  im- 
age, and  thus  man ;  therefore  the  Divine  Provi- 
•dence  of  the  Lord  has  in  view,  in  each  and  all 
things  of  it,  that  this  division  may  not  be :  and  be- 
cause it  is  more  conducive  to  man  that  he  should 
be  in  evil  and  at  the  same  time  in  falsity,  than  that 
he  should  be  in  good  and  at  the  same  time  in  evil, 
therefore  the  Lord  permits  it,  not  as  willing,  but 
as  not  being  able  to  resist,  for  the  sake  of  the  end, 
which  is  salvation. 

1^30.  Into  the  one  or  the  other  conjunction  or 
union,  that  is,  of  good  and  truth,  or  of  evil  and 
falsity,  man  can  hardly  come  in  the  world  ;  for  as 
long  as  he  lives  there,  he  is  held  in  a  state  of 
reformation  or  regeneration ;  but  into  one  or  the 
otWbr  every  man  comes  after  death,  because  he 
then  can  no  longer  be  reformed  and  regenerated ; 
he  then  remains  as  his  life  in  the  world,  that  is, 
as  his  reigning  love  had  been;  wherefore,  if  a 
life  of  the  love  of  evil  had  been  his,  every  truth 
which  he  had  procured  to  himself  in  tlie  world 
from  a  master,  from  preaching,  or  from  the  Word, 
is  taken  away  ;  which  being  taken  away,  he  im- 
bibes the  falsity  agreeing  with  his  evil,  as  a  sponge 
does  water;  and  the  reverse:  but  if  a  life  of  the 
love  of  good  had  been  his,  every  falsity  which  he 
liad  got  in  the  world  by  hearing  or  reading,  and 
li  id  not  confirmed  with  himself,  is  removed,  and 
in  its  place  is  given  the  truth  which  agrees  with 
his  good.  This  is  understood  by  these  words 
of  the  Lord:  "Take  from  him  the  talent  and  give 
to  him  tJiat  hath  ten  talents  ;  for  to  every  one  that 
hath  it  shall  be  given,  that  he  may  abound  ;  but 
from  him  who  hath  not,  even  what  he  hath  shall 
be  taken  away."  Matt.  xxv.  28,  29;  xiii.  12; 
Mark  iv.  25;  Luke  viii.  18;  xix.  24-26.  —  Z>.  P. 
16,  17. 

12:il.  It  was  said  that  liberty  itself  and  rational- 
ity itself  cannot  be  given  with  those  who  have 
denied  the  Divine  of  the  Lord  and  the  sanctity  of 
the  Word ;  also  with  those  who  have  confirmed 
themselves  in  favor  of  nature  against  the  Divine; 
and  with  difficulty  with  those  who  have  confirmed 
themselves  much  in  falsities  of  religion;  but  still 
all  these  have  not  lost  those  faculties  themselves : 
1  have  heard  that  atheists,  who  have  become  devils 
and  satans,  have  understood  the  arcana  of  wis- 
dom as  well  as  the  angels,  but  only  when  they 
heard  them  frorii  them ;  but  when  they  returned 
into  their  own  thoughts,  they  did  not  understand ; 
the  reason  was,  because  they  did  not  will  to ;  yet  it 
was  shown  to  them  that  they  could  also  will,  unless 
the  love  and  thence  the  delight  of  evil  led  them 
away :  this  also,  when  they  heard,  they  understood ; 
yea,  tliey  affirmed  that  tiiey  could,  but  that  they 
did  not  will  to  be  able,  because  thus  they  could 


not  will  what  they  wish,  which  was  evil  from  the 
delight  of  its  concupiscence :  such  wonders  I  have 
very  often  heard  in  the  world  of  spirits :  from  which 
things  I  have  been  fully  confirmed,  that  every  man 
has  liberty  and  rationality ;  and  that  every  one  can 
come  into  liberty  itself  and  rationality  itself,  if  he 
shuns  evils  as  sins.  But  an  adult,  who  does  not 
come  into  liberty  itself  and  rationality  itself  in  the 
world,  never  can  come  into  them  after  death ;  for 
then  the  state  of  his  life  remains  to  eternity  as  it 
was  in  the  world.  —  D.  P.  99. 

Law  of  the  Divine  Providence  concerning 
the  Removal  of  Sins  in  the  internal  and 
external   Man. 

1232.  Because  concupiscences  together  with 
craftinesses  make  the  internal  of  thought  with  the 
evil,  and  the  delights  of  concupiscences  together 
with  machinations  make  the  external  of  thought 
with  them,  and  the  latter  are  conjoined  with  the 
former  into  one,  it  follows  that  the  internal  cannot 
be  purified  from  concupiscences,  as  long  as  the 
evils  in  the  external  man  are  not  removed.  It  is 
to  be  known,  that  it  is  man's  internal  will  which  is 
in  concupiscences,  and  that  it  is  his  internal  under- 
standing which  is  in  craftinesses ;  and  that  it  is 
the  external  will  which  is  in  the  delights  of  con- 
cupiscences, and  the  external  understanding  which 
is  in  machinations  from  craftinesses  :  every  one  can 
see  that  concupiscences  and  their  delights  make 
one,  also  that  craftinesses  and  machinations  make 
one,  and  that  these  four  are  in  one  series,  and  to- 
gether make  as  it  were  one  bundle ;  from  which 
tilings  it  is  again  manifest,  that  the  internal,  which 
consists  of  concupiscences,  cannot  be  cast  out,  un- 
less by  the  removal  of  the  external,  which  consists 
of  evils.  Concupiscences  by  their  delights  pro- 
duce evils ;  but  when  evils  are  believed  allowable, 
which  is  done  by  consent  of  the  will  and  the  un- 
derstanding, then  the  delights  and  evils  make  one  : 
that  consent  is  a  deed,  is  known ;  which  is  also 
what  the  Lord  says,  If  any  one  has  looked  at  an- 
other's woman,  so  as  to  lust  after  her,  he  already 
commits  adultery  with  her  in  his  heart:  Matt.  v. 
28.  It  is  the  like  with  the  rest  of  the  evils.  —  D. 
P.  111. 

1233.  The  reason  that  the  Lord  then  purifies 
man  from  the  concupiscences  of  evil,  when  man  as 
of  himself  removes  the  evils,  is  because  the  Lord 
cannot  purify  him  before ;  for  evils  are  in  the  ex- 
ternal man,  and  the  concupiscences  of  evil  in  the 
internal ;  and  they  cohere  as  the  roots  with  the 
trunk :  wherefore,  unless  evils  are  removed,  there 
is  not  given  an  opening;  for  they  block  up  and 
close  the  gate,  which  cannot  be  opened  by  the 
Lord  except  by  the  means  of  man,  as  was  shown 
just  above:  when  man  thus  as  of  himself  opens  the 
gate,  then  the  Lord  at  the  same  time  extirpates 
tlie  concupiscences.  The  reason  also  is,  because 
the  Lord  acts  into  the  inmost  of  man,  and  from  the 
inmost  in  sequence  even  to  the  ultimates ;  and  in 
the  ultimates  is  man  at  the  same  time :  as  long 
therefore  as  the  ultimates  are  kept  closed  by  man 
himself,  there  cannot  be  any  purification ;  but  only 
such  operation  can  be  done  by  the  Lord  in  the  in- 
teriors, as  is  that  of  the  Lord  in  hell,  the  form  of 
which  is  a  man  who  is  in  the  concupiscences  of" 
evil ;  which  operation  is  only  an  arrangement  lost 
one  thing  should  destroy  another,  and  lest  good 
and  truth  slioula  be  violated.  That  the  Lord  con- 
tinually urges  and  presses  man  to  open  the  gate  to 
Him,  is  manifest  from  the  words  of  the  Lord  in  the 
Apocalypse :  "  Behold,  I  stand  at  the  door  and* 
knock ;  if  any  one  shall  hear  my  voice,  and  open 


2G0 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


the  door,  I  will  enter  to  him.  and  will  sup  with 
him,  and  he  with  me : "  iii.  20. 

V^ii.  Man  knows  nothin<T  at  all  concerning  the 
interior  state  of  his  mind,  or  his  internal  man ;  yet 
there  arc  infinite  things  there,  not  one  of  which 
comes  to  his  knowledge ;  for  the  internal  of  man's 
thought,  or  his  internal  man,  is  his  spirit  itself; 
and  in  it  there  are  things  as  infinite  or  as  innumer- 
able as  there  are  in  man's  body ;  yea,  still  more 
innumerable ;  for  man's  spirit  is  in  its  form  a  man, 
and  all  the  things  of  it  correspond  to  all  things  of 
man  in  his  body.  Now  as  man  knows  nothing 
from  any  sensation,  how  his  mind  or  soul  operates 
into  all  things  of  his  body  conjointly  and  singly,  so 
neither  does  man  know  how  the  Lord  operates  into 
all  things  of  iiis  mind  or  soul,  that  is,  into  all  things 
of  his  spirit :  the  operation  is  continual ;  in  this 
man  has  no  part ;  but  still  the  Lord  cannot  purify 
man  from  any  concupiscence  of  evil  in  his  spirit  or 
internal  man,  as  long  as  man  holds  tlie  external 
closed:  it  is  evils  by  which  man  holds  the  external 
closed,  every  one  of  which  appears  to  him  as  one, 
although  there  are  infinite  things  in  each ;  when 
man  removes  this  as  one,  then  the  Lord  removes 
the  infinite  things  in  it.  This  is  what  is  under- 
stood by  tlie  Lord's  then  purifying  man  from  the 
concupiscences  of  evil  in  the  internal  man,  and 
from  the  evils  themselves  in  the  external.  —  D.  P. 
119,  120. 

1235.  The  Lord  cannot  act  from  inmost  things 
and  ultimates  at  the  same  time,  unless  together 
with  man,  for  man  is  together  with  the  Lord  in  ul- 
timates ;  wherefore,  as  man  acts  in  ultimates,  which 
are  at  his  decision,  because  in  his  freedom,  so  the 
Lord  acts  from  his  inmost  things  and  in  things  suc- 
cessive to  ultimates.  Those  things  which  are  in 
man's  inmost  parts,  and  in  things  successive  from 
inmost  things  to  ultimates,  are  altogether  unknown 
toman;  and  therefore  man  is  altogether  ignorant 
■  how  and  what  the  Lord  operates  there  ;  but  because 
'they  cohere  as  one  with  the  ultimates,  therefore  it 
'is  not  necessary  for  man  to  know  more,  than  that 
ihe  should  shun  evils  as  sins,  and  look  to  the  Lord. 
Thus  and  not  otherwise  can  his  life's  love,  which 
from  birth  is  infernal,  be  removed  by  the  Lord,  and 
the  love  of  heavenly  life  be  implanted  in  its  place. 
—  D.  P.  125. 

Law  of  Divine  Providence  that  Man  should 
not  be  compelled  by  external  Means. 

12;3G.  No  one  is  reformed  by  miracles  and  signs, 
because  they  compel.  .  .  .  Faith  induced 
by  miracles  is  not  faith,  but  persuasion ;  for  there 
is  not  any  rational  in  it,  still  less  any  spiritual ;  for 
it  is  only  an  external  without  an  internal :  it  is  the 
like  with  all  that  man  does  from  that  persuasive 
faith,  whether  he  acknowledges  God,  or  worships 
.Him  at  home  or  in  temples,  or  does  kindnesses: 
when  a  miracle  alone  induces  man  to  acknowledg- 
ment, worship  and  piety,  he  acts  from  the  natural 
man,  and  not  from  the  spiritual ;  for  a  miracle 
infuses  faith  through  an  external  way,  and  not 
through  an  internal  way ;  thus  from  the  world,  and 
not  from  heaven;  and  the  Lord  does  not  enter 
through  any  other  way  with  man  but  through  the 
internal  way,  which  is  through  the  Word,  doctrine 
and  preachings  from  it :  and  because  miracles  shut 
this  way,  therefore  at  this  day  no  miracles  are  done. 
1237.  That  miracles  are  such,  may  be  manifest- 
ly evident  from  the  miracles  done  before  the  Jew- 
ish and  Israelitish  people ;  although  the  latter  saw 
Bo  many  miracles  in  the  land  of  Egypt,  and  after- 
wards at  the  Red  sea,  and  others  in  the  desert, 
and  especially  upon  mount  Sinai,  where  the  law 


was  promulgated ;  yet  after  the  days  of  a  month, 
when  Moses  tarried  upon  that  mountain,  they  made 
a  golden  calf,  and  acknowledged  it  instead  of  Je- 
hovah who  led  them  out  of  the  land  of  Egypt:  Ex. 
xxxii.  4-<).  And  also  from  the  miracles  done  af- 
terwards in  the  land  of  Canaan ;  and  yet  they  re- 
ceded so  many  times  from  the  worship  commanded. 
Just  so  from  the  miracles  which  the  Lord  did  be- 
fore them  when  He  was  in  the  world ;  and  yet  they 
crucified  Him.  The  reason  that  miracles  were 
done  among  them  was,  because  the  Jews  and  Is- 
raelites were  altogether  external  men,  and  were  in- 
troduced into  the  land  of  Canaan,  that  by  the  ex- 
ternals of  worship  they  might  only  represent  a 
church  and  its  internals,  and  a  bad  man  can  repre- 
sent equally  as  a  good  one ;  for  externals  are  the 
rituals,  all  of  which  with  them  signified  spiritual 
and  celestial  things  ;  yea,  Aaron,  although  he  made 
the  golden  calf,  and  commanded  the  worship  of  it, 
Ex.  xxxii.  2-5,  35,  could  still  represent  the  Lord 
and  His  work  of  salvation :  and  because  they 
could  not  by  the  internals  of  worship  be  led  to  rep- 
resent these  things,  therefore  they  were  led,  yea, 
were  driven  and  compelled  to  it,  by  miracles.  The 
reason  that  they  could  not  be  led  by  the  internals 
of  worship  was,  because  they  did  not  acknowledge 
the  Lord,  although  the  whole  Word,  which  was 
with  them,  treats  of  Him  alone ;  and  he  who  does 
not  acknowledge  the  Lord,  cannot  receive  any  in- 
ternal of  worship :  but  after  the  Lord  manifested 
Himself,  and  was  received  and  acknowledged  as 
the  eternal  God  in  the  churches,  miracles  ceased. 

1238.  But  the  eflfect  of  miracles  is  other  with  the 
good  than  with  the  evil;  the  good  do  not  wish  mir- 
acles, but  believe  the  miracles  which  are  in  the 
Word ;  and  if  they  hear  any  thing  concerning  a 
miracle,  they  do  not  attend  to  it  otherwise  than  as 
to  a  light  argument  which  confirms  their  faith ;  for 
they  think  from  the  Word,  thus  from  the  Lord,  and 
not  from  a  miracle.  The  evil  do  otherwise  ;  they 
indeed  may  be  driven  and  compelled  to  faith,  yea, 
to  worship  and  to  piety,  by  miracles  ;  but  only  for 
a  little  time ;  for  their  evils  are  shut  up,  the  concu- 
piscences of  which,  and  the  delights  thence,  con- 
tinually act  into  the  external  of  their  worship  and 
piety ;  and  that  they  may  get  out  of  their  confine- 
ment and  burst  forth,  they  think  concerning  the 
miracle,  and  at  length  call  it  a  mockery  and  an  ar- 
tifice, or  the  work  of  nature,  and  thus  they  return 
into  their  evils ;  and  he  who  returns  into  his  evils 
after  worship,  profanes  the  truths  and  goods  of 
worship ;  and  the  lot  of  profaners  after  death  is  the 
worst  of  all :  these  are  they  who  are  understood 
by  the  words  of  the  Lord  in  Matt.  xii.  43-45: 
whose  latter  state  becomes  worse  than  the  former. 
Besides,  if  miracles  were  done  with  those  who  do 
not  believe  from  the  miracles  in  the  Word,  they 
would  be  done  continually  and  before  the  sight 
with  all  such.  From  these  things  it  may  be  evi- 
dent whence  it  is  that  miracles  are  not  done  at  this 
day.  — D.  P.  130-133. 

1239.  If  man  could  be  reformed  by  miracles  and 
visions,  all  would  be  reformed  in  the  universal 
globe ;  wherefore,  it  is  a  holy  law  of  the  Divine 
Providence,  that  internal  freedom  should  not  at  all 
be  violated ;  for  by  that  freedom  the  Lord  enters 
into  man,  even  into  tlie  hell  where  he  is,  and  by 
that  freedom  leads  him  there,  and  brings  him  forth 
hence,  if  he  be  willing  to  follow,  and  introduces 
him  into  heaven,  and  nearer  and  nearer  to  himself 
in  heaven:  thus,  and  no  otherwise,  man  is  broug-ht 
out  from  infernal  freedom,  which,  viewed  in  itself, 
is  servitude  because  from  hell,  and  is  introduced 
into   celestial   freedom,  which   is   freedom    itself, 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


261 


and  which  becomes  by  degrees  more  free,  and  at 
lenorth  most  free,  because  from  the  Lord,  wliose 
will  it  is  that  man  should  not  be  at  all  comi)elled : 
this  is  the  way  of  man's  reformation,  but  this  way 
is  closed  by  miracles  and  visions.  Neitlier  is  the 
freedom  of  the  spirit  of  man  at  any  time  violated, 
on  this  account  also,  that  his  evils,  both  hereditary 
and  actual,  may  be  removed,  \fhich  end  is  accom- 
plished whilst  man  compels  himself,  as  was  said 
above ;  in  sucli  case,  those  evils  are  removed  by 
tiie  Lord,  tliroujrh  the  affection  of  trutli  inspired 
into  man,  by  virtue  of  which  he  has  intelligence, 
and  tlirou<rh  the  affection  of  jjood,  by  which  he  has 
love-,  for  so  far  as  man  is  in  these  affections,  so  fir 
he  compels  himself  to  resist  evils  and  falses  :  this 
way  of  reformation  is  also  closed  by  miracles  and 
visions,  for  they  persuade  and  compel  belief,  and 
thus  send  the  tiioughts  as  it  were  bound  into  a 
prison ;  hence,  if  freedom  be  taken  away,  there  is 
no  opportunity  given  from  an  interior  j)rinciplc  of 
removing  evils,  for  notliing  of  evil  is  reuioved  ex- 
cept from  an  interior  principle :  thus  evils  remain 
shut  in,  which,  from  their  infernal  freedom  whicli 
they  love,  continually  act  against  those  truths  and 
those  goods  which  miracles  and  visions  have  im- 
pressed, and  at  length  dissipate  them,  calling  mira- 
cles the  interior  operations  of  nature,  and  visions 
tlie  delifunns  of  fantasy,  and  truths  and  good  fal- 
lacies and  mockeries :  for  evils  shut  in,  produce 
this  effect  in  tlie  externals  wiiich  shut  them  in. 
Nevertheless,  man,  whilst  he  thinks  only  super- 
ficially, may  believe  that  miracles  and  visions,  al- 
though they  persuade,  do  not  take  away  the  liber- 
ty of  tliinking ;  but  the  real  case  is  this,  with  the 
non-reformed  they  take  away  liberty,  but  with  the 
reformed  they  do  not  take  it  away,  for  with  the 
latter  they  do  not  shut  evils  in,  but  witli  the  for- 
mer.—.A  E.  il55. 

I'i40.  No  one  is  reformed  by  visions  and  by  dis- 
courses with  the  deceased,  because  they  compel. 

.  ,  .  That  neither  can  any  one  be  reformed 
by  discourses  with  the  deceased,  is  evident  froui 
the  words  of  the  Lord  concerning  the  rich  one  in 
hell,  and  concerning  Lazarus  in  Abraham's  bosom  ; 
for  the  rich  one  said,  "  I  beseech  thee,  father  Abra- 
ham, that  thou  wouldst  send  Lazarus  unto  my  fa- 
tlier's  house,  for  I  have  five  brethren,  that  he  may 
testify  to  them,  lest  they  also  come  into  this  place 
of  torment:  Abraham  said  to  him.  They  have  Mo- 
ses and  the  prophets,  let  them  hear  them :  but  he 
said,  Nay,  father  Abraham,  but  if  one  from  the 
dead  came  to  them,  they  would  repent:  he  an- 
swered him.  If  tliey  hear  not  Moses  and  the  proph- 
ets, neitlier  will  they  be  persuaded  if  one  rose^ 
from  the  dead :"  Luke  xvi.  27-31.  Speaking  with 
the  dead  would  produce  a  like  effect  as  miracles, 
concerning  which  just  above ;  namely,  that  man 
would  be  persuaded  and  driven  to  worship  for  a 
little  time ;  but  because  this  deprives  man  of  ra- 
tionality, and  at  the  same  tin)e  shuts  in  evils,  as 
was  said  above,  this  enchantment  or  internal  bond 
is  loosed,  and  the  evils  shut  in  burst  forth,  with 
blaspliemy  and  profanation:  but  this  takes  place 
only  when  the  spirits  induce  some  dogma  of  reli- 
gion ;  which  is  never  done  by  any  good  spirit,  still 
less  by  any  angel  of  heaven. 

1241.  Vet  speaking  with  spirits,  but  rarely  with 
angels  of  heaven,  is  still  given,  and  has  been  given 
for  many  ages  back ;  but  when  it  is  given,  they 
speak  with  man  in  his  mother  tongue,  yet  only  a 
few  words:  but  they  who  speak  from  permission 
of  the  Lord,  never  speak  any  thing  which  takes 
away  freedom  of  reason,  nor  teach ;  for  the  Lord 
alone  teaches  man,  but  mediately  througii  tlie 
Word  in  illustration.  —  D.  P.  134-135. 


1242.  No  one  is  reformed  by  threats  and  nunish- 
ments,  because  they  com])el.  The  human  internal 
cannot  bo  compelled  by  any  fear;  but  it  can  be 
compelled  by  love  and  by  tlie  fear  of  its  loss :  the 
fear  of  (Jod  in  the  genuine  sense  is  nothing  else. 
Compelled  worship  is  corporeal,  inanimate,  ob- 
scure, and  siid  worship  ;  corporeal,  because  it  is  of 
the  body  and  not  of  the  mind  ;  inanimate,  because 
there  is  not  life  in  it;  obscure,  because  there  ia 
not  understanding  in  it ;  and  sad,  because  there  is 
not  the  delight  of  lieavcn  in  it.  But  worship  not 
compelled,  when  it  is  genuine,  is  spiritual,  living, 
lucid,  and  ghul  worship ;  spiritual,  because  there 
is  spirit  from  the  Lord  in  it;  living,  because  there 
is  life  from  the  Lord  in  it;  lucid,  because  there  is 
wisdom  from  the  Lord  in  it;  and  glad,  because 
there  is  heaven  from  the  Lord  in  it.  —  D.  P.  13(), 
L37. 

1243.  No  one  is  reformed  in  states  of  non-ra- 
tionality and  non-liberty.  These  states  are  many, 
but  in  general  they  may  be  referred  to  these,  to 
states  of  fear,  of  misfortune,  of  disorder  of  mind 
[animus],  of  disease  of  the  body,  of  ignorance,  and 
of  blindness  of  the  understanding;  but  som<'tliing 
shall  be  said  concerning  each  state  in  particular. 

1244.  That  no  one  is  reformed  in  a  State  or 
Fear,  is  because  fear  takes  away  freedom  and 
reason,  or  liberty  and  rationality ;  for  love  opens 
the  interiors  of  the  mind,  but  fear  closes  them ; 
and  when  they  are  closed,  man  thinks  few  things, 
and  only  those  which  then  offer  themselves  to  the 
mind  [ftniimis]  or  to  the  senses :  all  fears  which  in- 
vade the  mind  [animus]  are  such.  That  man  has 
an  internal  of  thought  and  an  external  of  thought, 
has  been  shown  above  :  fear  can  never  invade  the 
internal  of  thought ;  this  is  always  in  freedom,  be- 
cause in  the  love  of  its  life :  but  it  can  invade  the 
external  of  thought,  and  when  it  invades  this,  the 
internal  of  thought  is  closed ;  which  being  closed, 
man  can  no  longer  act  from  freedom  according  to 
his  reason,  thus  not  be  reformed.  The  fear  which 
invades  the  external  of  thought  and  closes  the  in- 
ternal, is  cliiefly  the  fear  of  the  loss  of  honor  or 
gain ;  but  fear  for  civil  punishments  and  for  exter- 
nal ecclesiastical  punishments  does  not  close,  be- 
cause those  laws  only  dictate  punishments  for 
those  who  speak  and  act  contrary  to  the  civil 
things  of  the  kingdom  and  the  spiritual  things  of 
the  church,  but  not  for  those  who  think  contrary  to 
them.  Fear  for  infernal  punishments  indeed  in- 
vades the  external  of  thought,  but  only  for  a  few 
moments,  or  hours,  or  days ;  but  it  is  soon  let  back 
into  its  freedom  from  the  internal  of  thought,  which 
is  properly  of  its  spirit  and  life's  love,  and  is  called 
the  thought  of  the  heart.  But  fear  for  the  loss  of 
honor  and  gain  invades  the  external  of  man's 
thought ;  and  when  it  invades,  it  then  closes  the 
internal  of  thought  from  above  for  influx  from 
heaven,  and  causes  that  man  cannot  be  reformed : 
the  reason  is,  because  the  life's  love  of  every  man 
from  birth  is  the  love  of  self  and  of  the  world,  and 
the  love  of  self  makes  one  with  the  love  of  honor, 
and  the  love  of  the  world  makes  one  with  the  love 
of  gain ;  wherefore  when  man  is  in  honor  or  in 
gain,  from  fear  for  the  loss  of  them  he  confirms 
with  himself  the  means  which  subserve  him  for 
honor  and  gain,  which  are  as  well  civil  as  ecclesi- 
astical, both  being  of  authority ;  in  like  manner 
does  he  who  is  not  yet  in  honor  or  gain,  if  he  as- 
pires to  them,  but  from  fear  for  the  loss  of  fame  on 
account  of  them.  It  is  said  that  that  fear  invades 
the  external  of  thought,  and  closes  the  internal 
from  above  for  influx  from  heaven:  this  is  said  to 
be  closed  when  it  altogether  makes  one  with  the 


262 


COMPENDIUM   OF   THE    THEOLOGICAL   AND    SPIRITUAL 


cxternul ;  for  then  it  is  not  in  itself,  but  in  the  ex- 
ternal. But  because  the  loves  of  self  and  of  the 
world  are  infernal  loves,  and  the  fountain  heads  of 
all  evils,  it  is  manifest  what  the  internal  of  thought 
is  in  itself  with  those  with  whom  those  loves  are 
the  life's  loves,  or  with  whom  they  govern ;  name- 
ly, that  it  is  full  of  the  concupiscences  of  evils  of 
ovary  kind.  Those  do  not  know  this,  who  from 
fear  of  the  loss  of  dignity  and  opulence  are  in  a 
strong  persuasion  concerning  the  religion  in  which 
they  are,  especially  in  a  religion  which  involves 
that  they  should  be  worshipped  as  divinities,  and 
at  the  same  time  as  plutos  in  hell :  these  can  burn 
as  with  zeal  for  the  salvation  of  souls,  and  yet  this 
from  infernal  fire.  Because  this  fear  especially 
takes  away  rationality  itself  and  liberty  itself, 
which  are  heavenly  from  origin,  it  is  manifest  that 
it  stands  in  the  way  that  man  cannot  be  reformed. 

1245.  That  no  one  is  reformed  in  a  State  of 
Misfortune,  if  then  only  he  thinks  concerning 
God  and  implores  help,  is  because  the  state  is 
compelled ;  wherefore,  when  he  comes  into  a  free 
state,  he  returns  into  the  former  state,  in  which  he 
had  thought  little  if  any  concerning  God :  it  is 
otherwise  with  those  who  in  the  free  state  before 
feared  God.  By  fearing  God  is  understood  fear- 
ing to  offend  Him,  and  to  offend  Him  is  to  sin ; 
and  this  is  not  of  fear,  but  it  is  of  love :  who  that 
loves  any  one,  does  not  fear  to  do  evil  to  him  ?  and 
the  more  he  loves,  the  more  he  fears  this :  without 
this  fear  love  is  insipid  and  cutaneous,  of  thought 
only,  and  of  no  will.  By  states  of  misfortune  are 
understood  states  of  desperation  from  perils,  as  in 
battles,  duels,  shipwrecks,  falls,  fires,  imminent  or 
inexpected  loss  of  wealth,  also  of  income  and 
I  ence  of  honor,  and  in  other  like  things  ;  to  think 
concerning  God  in  these  alone,  is  not  fron)  God, 
but  from  one's  self;  for  the  mind  is  then  impris- 
oned as  it  were  in  the  body,  thus  not  in  liberty, 
and  hence  neither  in  rationality  ;  without  which  ref- 
ormation is  not  given. 

1246.  That  no  one  is  reformed  in  a  State  of 
Disorder  of  Mind  [animus],  is  because  disorder 
of  mind  [animus]  takes  away  rationality,  and  hence 
the  freedom  of  acting  according  to  reason ;  for  the 
mind  is  disordered  and  not  sound,  and  the  sound 
mind  is  rational,  but  not  the  disordered  mind. 
Such  disorders  are  melancholies,  spurious  and 
false  consciences,  fantasies  of  various  kinds,  griefs 
of  mind  [animus]  from  misfortunes,  anxieties  and 
anguishes  of  mind  from  defect  of  the  body;  which 
things  are  sometimes  regarded  as  temptations,  but 
are  not ;  because  genuine  temptations  have  spirit- 
ual things  for  their  objects,  and  in  these  the  mind 
is  sane ;  but  those  have  natural  things  for  their  ob- 
jects, and  in  these  the  mind  is  insane. 

1247.  That  no  one  is  reformed  in  a  State  of 
Disease  of  the  Body,  is  because  reason  is  not 
then  in  a  free  state,  for  the  state  of  the  mind  de- 
pends on  the  state  of  the  body :  when  the  body  is 
sick,  the  mind  is  also  sick ;  if  from  nothing  else, 
still  from  removal  from  the  world ;  for  a  mind  re- 
moved from  the  world  thinks  indeed  concerning 
God,  but  not  from  God,  for  it  is  not  in  freedom  of 
reason :  man  has  freedom  of  reason  from  this,  that 
he  is  in  the  midst  between  heaven  and  the  world, 
and  that  he  can  think  from  heaven  and  from  the 
world,  also  from  heaven  concerning  the  world,  and 
from  the  world  concerning  heaven :  when  there- 
fore man  is  in  disease,  and  thinks  concerning 
death,  and  concerning  the  stiite  of  his  soul  after 
death,  then  he  is  not  in  the  world,  and  is  abstract- 
ed in  spirit,  in  which  state  alone  no  one  can  be  re- 
Ibrmed ;   but  he  may  be  confirmed,  if  he  was  re- 


formed before  he  fell  into  disease.  It  is  the  like 
with  those  who  renounce  the  world  and  all  busi- 
ness therein,  and  give  themselves  only  to  thoughts 
concerning  God,  Jieaven  and  .salvation :  but  con- 
cerning this  thing  more  will  be  said  elsewhere. 
Wherefore  the  same,  if  they  were  not  refonned 
before  disease,  after  it,  if  they  die,  become  such  as 
they  were  before  disease ;  wherefore  it  is  vain  to 
think  that  any  can  repent,  or  receive  any  faith,  in 
diseases ;  for  there  is  nothing  of  action  in  that  re- 
pentance, and  nothing  of  charity  in  that  faith; 
whereforo  all  is  of  the  mouth  and  nothing  of  the 
heart  in  both. 

1248.  That  no  one  is  reformed  in  a  State  of 
Ignorance,  is  because  all  reformation  is  made  by 
truths  and  by  a  life  according  to  them ;  wherefore 
they  who  do  not  know  truths,  cannot  be  reformed : 
but  if  they  desire  them  from  the  affection  of  them, 
they  are  reformed  in  the  spiritual  world  after 
death. 

1249.  That  neither  can  any  one  be  reformed  m 
a  State  of  Blindness  of  the  Understand- 
ing :  these  also  do  not  know  truths,  and  thence 
neither  life ;  for  the  understanding  will  teach 
them,  and  the  will  will  do  them ;  and  when  the 
will  does  what  the  understanding  teaches,  then 
there  is  made  for  it  a  life  according  to  truths  ;  but 
when  the  understanding  is  blinded,  the  will  also 
is  shut  up,  and  docs  not  from  freedom  according' 
to  its  reason  do  any  thing  else  but  evil  confirmed 
in  the  understanding,  which  is  falsity.  Besides 
ignorance,  the  religion  which  teaches  a  blind  faith 
also  blinds  the  understanding:  also  the  doctrine  of 
falsity ;  for  as  tmths  open  the  understanding,  so 
falsities  close  it  up;  they  close  it  up  above,  but 
open  it  below ;  and  the  understanding  open  only 
below  cannot  see  truths,  but  only  confirm  what- 
ever it  wishes,  especially  falsity.  The  understand- 
ing is  also  blinded  by  the  cupidities  of  evil ;  as 
long  as  the  will  is  in  them,  it  actuates  the  under- 
standing to  confirming  them ;  and  as  far  as  the  cu- 
pidities of  evil  are  confirmed,  so  fiir  the  will  cannot 
be  in  the  affections  of  good,  and  from  them  see 
truths,  and  so  be  reformed.  As  for  example,  he 
who  is  in  the  cupidity  of  adultery,  his  will,  which 
is  in  the  delight  of  his  love,  actuates  the  under- 
standing to  confimiing  it,  saying,  What  is  adul- 
tery ?  is  there  any  evil  in  it  ?  is  there  not  the  like 
between  a  husband  and  his  wife  ?  cannot  offspring' 
equally  be  born  from  adultery  ?  cannot  a  woman 
admit  several  without  harm  ?  what  has  that  which 
is  spiritual  in  common  with  this  ?  thus  thinks  the 
understanding,  which  is  then  the  harlot  of  the  will, 
and  becomes  so  stupid  from  whoredom  with  the 
will,  that  it  cannot  see  that  conjugal  love  is  spir- 
itual-celestial love  itself,  which  is  the  image  of  the 
love  of  the  Lord  and  the  church,  from  which  it  is 
also  derived  ;  and  thus  that  in  itself  it  is  holy,  chas- 
tity itself,  purity  and  innocence ;  and  tliat  it  makes 
men  loves  in  form ;  for  consorts  can  love  each 
other  from  things  inmost,  and  so  form  themselves 
into  loves :  and  that  adultery  destroj's  this  form, 
and  with  it  the  image  of  the  Lord :  and  that  it  is 
horrible  that  an  adulterer  should  mix  lus  life  with 
the  life  of  a  husband  in  his  wife ;  in  the  seed  is  the 
life  of  man :  and  because  this  is  profane,  therefore 
hell  is  called  adultery,  and  heaven,  on  the  contra- 
ry, is  called  marriage :   the  love  of  adultery  also 

,  communicates  with  the  lowest  hell,  but  love  truly 
conjugial  with  the  inmost  heaven ;  the  members  of 
generation  of  each  sex  also  correspond  to  the  soci- 
eties of  the  inmost  heaven.  These  things  are  ad- 
duced, thi-t  it  may  be  known  how  the  understand- 

,  ing  is  blin  ed  when  the  will  is  in  the  cupidity  of 


WRITINGS   OF  EMANUEL  SWEDENBORG. 


263 


evil :  and  that  in  a  state  of  blindness  of  the  under- 
8tandin;r  no  one  can  be  reformed.  —  D.  P.  138-144. 

Law  of  the  Divine  Providence  that  Man 
should  know  and  acknowledge  it,  without 
perceiving  and  feeling  it. 

I'i.'iO.  Tlie  natural  man,  who  does  not  believe  in 
tho  Divine  Providence,  think*  with  himself,  What 
is  I^ivine  Providence,  when  tlie  evil  are  raised  to 
Iionors  and  {jain  wealth  more  than  the  jjood,  and 
many  like  thinjjs  succeed  with  those  who  do  not 
believe  in  the  i)ivine  Providence  more  than  with 
those  who  do  believe  ?  yea,  that  the  unbelieving 
and  impious  may  bring  wrongs,  injuries,  misfor- 
tunes, and  sometimes  death,  upon  the  believing 
and  pious,  and  this  by  craftiness  and  malice ;  and 
thus  he  thihks.  Do  I  not  see  from  experience  itself 
as  in  clear  day,  that  guileful  machinations,  pro- 
vided man  from  ingenious  shrewdness  can  cause 
them  to  appear  as  faithful  and  just,  prevail  over 
fidelity  and  justice  ?  what  is  the  rest,  but  necessi- 
ties, consequences  and  fortuities,  in  which  nothing 
of  Divine  Providence  api)ears  ?  are  not  necessities 
of  nature  ?  are  not  consequences  causes  flowing 
from  natural  or  civil  order?  and  fortuities  either 
from  causes  which  are  unknown,  or  from  no  causes  ? 
Such  things  the  natural  man  thinks  with  himself, 
who  ascribes  nothing  to  God,  but  all  things  to  na- 
ture ;  for  he  who  attributes  nothing  to  God  also 
atlribtites  nothing  to  the  Divine  Providence ;  for 
God  and  the  Divine  Providence  make  one.  But 
the  spiritual  man  says  or  thinks  otherwise  with 
nimself;  although  he  does  not  perceive  in  thought, 
nor  see  by  eyesight,  the  Divine  Providence  in  its 
progression,  still  he  knows  and  acknowledges  it. 
Now  because  the  appearances  and  thence  fallacies 
mentioned  above  have  blinded  the  understanding, 
and  it  cannot  receive  any  sight,  unless  the  falla- 
cies which  have  brought  on  the  blindness,  and  the 
falsities  which  have  induced  the  thick  darkness,  be 
removed,  and  this  cannot  be  done  except  by 
truths,  in  which  is  the  power  of  dispersing  falsi- 
ties, therefore  they  are  to  be  laid  open. 

1251.  If  man  perceived  and  felt  the  operation 
of  Divine  Providence,  he  would  not  act  from  free- 
dom according  to  reason,  nor  would  any  thing  ap- 
pear to  him  as  his.  In  like  manner,  if  man  fore- 
knew events.  The  Lord  by  his  Divine  Provi- 
<lence  leads  all,  and  man  does  not  lead  himself 
except  apparently,  as  was  also  shown  above  ; 
wherefore  if  to  living  perception  and  sensation  he 
were  led,  he  would  not  be  conscious  of  life,  and 
then  would  scarcely  be  otherwise  actuated  to 
making  sounds  and  acting,  than  as  a  sculpture:  if 
he  were  still  conscious  of  life^  he  would  then  not 
be  otherwise  led,  than  as  one  bound  with  handcuffs 
and  fetters,  or  as  a  beast  before  a  cart :  who  does 
not  sec,  that  man  would  then  have  no  freedom  ? 
and  if  no  freedom,  he  would  have  no  reason ;  for 
every  one  thinks  from  freedom  and  in  freedom ;  and 
whatever  he  thinks  not  from  freedom  and  in  free- 
dom, does  not  appear  to  him  to  be  from  himself, 
but  from  another  ;  yea,  if  you  weigh  this  interiorly, 
you  will  perceive  that  he  would  not  have  thought, 
still  less  reason,  and  hence  would  not  be  man. — 
D.  P.  175,  17a 

lli')2.  Since  the  foreknowledge  of  future  things 
takes  away  the  human  itself,  which  is  to  act  from 
freedom  according  to  reason,  therefore  it  is  given 
tc  no  one  to  know  future  things,  but  it  is  permitted 
to  every  one  to  conclude  from  reason  concerning 
future  things  ;  thence  reason,  with  all  things  of  it, 
is  in  its  life :  from  this  it  is,  that  man  knows  not 
bis  lot  after  death,  nor  knows  any  event  before  he 


is  in  it ;  for  if  he  knew,  he  would  no  longer  think 
from  his  interior  self,  how  lie  should  do  or  live, 
that  he  might  come  to  it ;  but  only  from  his  exte- 
rior self,  that  he  might  come  ;  and  this  state  closes 
the  interiors  of  his  mind,  in  which  the  two  faculties 
of  his  life,  which  are  liberty  and  rationality,  chief- 
ly reside.  The  desire  of  foreknowing  future 
things  is  innate  with  most ;  but  this  desire  d(;riv(?s 
its  origin  from  the  love  of  evil  ;  wherefore  it  is 
taken  away  from  those  who  believe  in  the  Divine 
Providence,  and  there  is  given  to  them  a  trust  tiiat 
the  Lord  disposes  their  lot ;  and  hence  they  do 
not  wish  to  foreknow  it,  lest  they  should  them- 
selves in  some  way  interfere  with  the  Divine 
Providence :  this  the  Lord  teaches  by  many  things 
in  Luke  xii.  14-48.  —  D.  P.  17!>. 

12.5'{.  That  if  man  manifestly  saw  the  Divine 
Providence  and  its  operation,  he  would  deny  God, 
appears  as  improbable ;  because  it  seems  that  if 
any  one  manifestly  saw  it,  he  could  not  do  other- 
wise than  acknowledge  it,  and  thus  God  ;  but  still 
it  is  the  contrary.  The  Divine  Providence  never 
acts  together  with  the  love  of  man's  will,  but  con- 
tinually against  it:  for  man  from  his  hereditary 
evil  always  pants  after  the  lowest  hell  ;  but  the 
Lord  by  his  Providence  continually  leads  him 
back  and  draws  him  out  thence,  first  to  a  milder 
hell,  then  out  of  hell,  and  at  length  to  Himself  into 
heaven :  this  operation  of  the  Divine  Providence 
is  perpetual :  wherefore  if  man  manifestly  saw  or 
felt  this  drawing  or  leading  back,  he  would  be  en- 
raged, and  hold  God  as  an  enemy,  and  from  the 
evil  of  his  proprium  would  deny  Him  ;  wherefore, 
lest  man  should  know  this,  he  is  held  in  freedom, 
from  which  he  knows  no  otherwise  than  that  he 
leads  himself.  But  let  examples  serve  for  illus- 
tration: man,  from  inheritance,  wishes  to  become 
great,  and  also  wishes  to  become  rich ;  and  as  far 
as  these  loves  are  not  bridled,  he  wishes  to  become 
greater  and  richer,  and  at  length  the  greatest  and 
the  richest ;  and  he  would  not  then  be  at  rest,  but 
would  wish  to  become  greater  than  God  Himself, 
and  to  possess  heaven  itself:  this  hankering  lies 
hid  most  interiorly  in  hereditary  evil,  and  hence  in 
man's  life  and  his  life's  nature.  The  Divine  Provi- 
dence does  not  take  away  this  evil  in  a  moment ; 
for,  if  it  took  it  away  in  a  moment,  man  would  not 
live  ;  but  it  takes  it  away  silently  and  successive- 
ly, without  man's  knowing  any  thing  concerning 
it ;  this  is  done  by  permitting  man  to  act  accord- 
ing to  thought  which  he  makes  of  reason,  and  then 
by  leading  him  back  by  various  means,  as  well  by 
rational  things  as  by  civil  and  moral  things ;  and 
thus  he  is  led  back,  as  far  as  he  can  be  led  in 
freedom.  Nor  can  evil  be  taken  away  from  any 
one,  unless  it  appears,  is  seen,  and  acknowledged : 
it  is  as  a  wound,  which  is  not  healed  unless  it  is 
opened.  If  therefore  man  knew  and  saw  that  the 
Lord  by  His  Divine  Providence  was  thus  tperat- 
ing  against  his  life's  love,  from  which  he  has  his 
greatest  delight,  he  could  not  do  otherwise  than 
run  counter  to  it,  grow  angry,  join  issue,  say  hard 
things,  and  at  length  from  his  evil  remove  the  oper- 
ation of  the  Divine  Providence,  by  denying  it, 
and  thus  God  ;  especially  if  he  saw  that  iiis  suc- 
cess was  withstood,  that  he  was  cast  down  from 
dignity,  and  deprived  of  opulence.  —  D.  P.  l&^.'i. 

1254.  That  man  would  run  counter  to  God,  and 
also  deny  Him,  if  he  manifestly  saw  the  opera- 
tions of  His  Divine  Providence,  is  because  man  is 
in  the  delight  of  his  love ;  and  that  delight  makes 
his  very  life :  wherefore  when  man  is  held  in  tlie 
delight  of  his  life,  he  is  in  his  freedom ;  for  free- 
dom and  that  delight  make  one :  if  therefore  he 


264 


COMrENDIUM    OF    THE    THEOLOGICAL    AND    SPIRIT  UAL 


perceived  that  he  was  continually  led  away  from 
nis  delight,  he  would  be  exasperated  as  ag-ainst 
him  who  wished  to  destroy  his  life,  and  would  hold 
him  aa  an  enemy :  lest  this  should  take  place,  the 
Lord  does  not  manifestly  appear  in  Ilis  Divine 
Providence,  but  by  it  he  leads  man  as  silently  as  a 
hidden  stream  or  a  flowing  current  does  a  ship: 
from  this  man  knows  no  otherwise  than  that  he  is 
continually  in  his  proprium,  for  freedom  makes 
one  with  propriam  :  hence  it  is  manifest,  that 
freedom  appropriates  to  man  that  which  the  Divine 
Providence  introduces  ;  which  would  not  be  done, 
if  it  manifested  itself :  to  l«_!  appropriated  is  to 
become  of  the  life.  —  D.  P.  18tj. 

1255.  That  the  things  which  befell  are  the 
things  which  were  of  Providence,   or  which  were 

Srovided,  is  because  every  thing  which  befalls,  or 
appens,  in  otlier  words  wiiat  is  called  fortuitous, 
and  is  ascribed  to  chance,  or  to  fortune,  is  of 
Providence.  The  Divine  Providence  operates 
thus  invisibly  and  in<;omprehensjbly,  to  the  intent 
that  man  from  freedom  may  ascribe  it  either  to 
Providence,  or  to  chance  ;  for  if  Providence  acted 
visibly  and  comprehensibly,  there  would  be  danger 
lest  man  from  what  is  visible  and  comprehensible 
should  believe  that  it  is  of  Providence,  and  after- 
wards should  fall  into  a  contrary  belief;  thus  the 
true  and  the  false  would  be  conjoined  in  the  in- 
terior man,  and  the  true  would  be  profaned,  which 
brings  with  it  eternal  damnation ;  therefore  such  a 
man  is  kept  rather  in  unbelief,  than  that  he  should 
be  at  one  time  in  faith,  and  should  recede  thence. — 
A.  a  5508. 

Seeing  the   Divine   Providence   on  the   Back 
and  in  the  Face. 

1256.  All  those  who  receive  influx  from  heaven, 
and  acknowledge  the  Divine  Providence,  and  es- 
pecially those  who  by  reformation  have  become 
spiritual,  when  they  see  events  in  a  certain  won- 
derful series,  from  interior  acknowledgment  they 
as  it  were  see  it  and  confess  it :  tliese  do  not  wish 
to  see  it  in  the  face,  that  is,  before  it  exists ;  for 
they  fear  lest  their  will  should  enter  into  some- 
tliing  of  its  order  and  tenor.  It  is  otherwise  with 
those  who  do  not  admit  any  influx  from  heaven, 
but  only  from  the  world  ;  especially  those  who 
from  the  confirmation  of  appearances  with  them- 
selves have  become  natural:  these  do  not  see  any 
thing  of  the  Divine  Providence  on  the  back  cr 
after  it,  but  wish  to  see  it  in  the  face,  or  before  it 
exists  ;  and  because  the  Divine  Providence  operates 
through  means,  and  means  are  wrought  through 
man  or  through  the  world,  therefore,  whether  they 
see  it  in  the  face  or  on  the  back,  they  attribute  it 
either  to  man  or  to  nature,  and  so  confirm  tliem- 
selves  in  tlie  denial  of  it.  The  reason  that  tliey 
thus  attribute  is  because  their  understanding  is 
closed  above,  and  only  open  below,  thus  closed 
towards  heaven  and  open  towards  the  world ;  and 
to  see  the  Divine  Providence  from  the  world  is  not 
given,  but  to  see  it  from  heaven  is  given.  I  have 
sometimes  thought  with  myself,  whether  they 
would  acknowledge  the  Divine  Providence,  if  their 
understanding  was  opened  above,  and  they  saw  as 
in  clear  day,  that  nature  in  itself  is  dead,  and  hu- 
man intelligence  in  itself  is  nothing,  but  that  it  is 
from  influx  that  both  appear  to  be  ;  and  I  havfe 
perceived  that  those  who  have  confirmed  them- 
selves in  favor  of  nature  and  of  human  prudence, 
would  not  acknowledge,  because  natural  light 
flowing  in  from  below  would  forthwith  extinguish 
the  spiritual  light  flowing  in  from  above.  —  D.  P. 
187. 


Fallacies  of  the  Natural  Man  couceruing  the 
Divine  Providence. 

1257.  There  are  many  constant  things,  which 
were  created  that  inconstant  things  might  exist : 
the  constant  things  are  the  stated  alternations  of 
the  rising  and  setting  of  the  sun  and  moon,  and 
also  of  the  stars  ;  the  obscurations  of  them  from 
interpositions,  which  are  called  eclipses  ,  the  heat 
and  light  from  them  ;  the  seasons  of  the  year,  which 
are  called  spring,  summer,  autumn  and  winter ; 
and  the  times  of  the  day,  which  are  morning,  noon, 
evening  and  night ;  also  the  atmospheres,  waters 
and  earths  in  themselves  considered ;  the  vegeta- 
tive faculty  in  the  vegetable  kingdom ;  and  that, 
and  also  the  prolific  faculty  in  the  animal  king- 
dom; also  the  things  which  take  place  constantly 
from  these,  when  they  are  put  into  act-  according 
to  the  laws  of  order.  These  and  very  many  other 
tilings  are  from  creation,  being  provided  that  in- 
finity of  varying  things  may  exist ;  for  varying 
things  cannot  exist  except  in  things  constant, 
stated,  and  certain.  But  let  these  things  be  illus- 
trated by  examples  :  the  varj'ings  of  vegetation 
would  not  be  given,  unless  the  rising  and  setting 
of  the  sun,  and  the  heat  and  light  thence,  were 
constant  :  harmonies  are  of  infinite  variety  ;  but 
they  would  not  be  given,  unless  tiie  atnwspheres 
in  their  laws,  and  the  ears  in  their  form,  were  con- 
stant :  the  varieties  of  sight,  which  are  also  in- 
finite, would  not  be  given,  unless  the  etlier  in  its 
laws,  and  the  eye  in  its  form,  were  constant ;  just 
so  colors,  unless  light  were  constanl:  it  is  the  like 
with  the  thoughts,  speech,  and  actions,  which  also  are 
of  infinite  variety ;  ami  which  would  not  be  given^ 
unless  tlie  organs  of  the  body  were  constant :  must 
not  a  bouse  be  constant,  that  various  things  may 
be  done  therein  by  man  ?  in  like  manner  a  temple, 
that  therein  various  worship,  sermons,  instruc- 
tions, and  meditations  of  piety,  may  exist :  so  in  the 
rest.  As  regards  the  varieties  themselves,  which 
take  place  in  things  constant,  fixed,  and  certain, 
they  run  into  infinity,  and  have  no  end  ;  and  yet 
there  is  never  given  one  altogether  the  same  with 
another  in  ail  and  each  of  the  things  in  the  uni- 
verse, nor  can  be  given  in  successive  tilings  to 
eternity :  who  disposes  these  varieties  advancing 
to  infinity  and  to  eternity,  that  they  may  be  in  order, 
except  He  who  created  constant  things,  to  the  end 
that  they  might  exist  in  them  ?  and  who  can  dis- 
pose the  infinite  varieties  of  liie  with  men,  but 
He  who  is  life  itself,  that  is,  love  itself  and 
wisdom  itself  ?  without  His  Divine  Providence, 
which  is  like  continual  creation,  could  the  infinite, 
aifections  and  thence  thoughts  of  men,  and  thus 
men  themselves,  be  disposed  tliat  they  should 
make  a  one  ?  the  evil  aflfections  and  thoughts 
thence  one  devil,  who  is  hell,  and  the  good  affec- 
tions and  thoughts  thence  one  Lord  in  heaven : 
that  tlie  universal  angelic  heaven  is  in  the  sight  of 
the  Lord  as  one  nmn,  who  is  His  image  and  like- 
ness, and  tiiat  the  universal  hell  is  in  the  opposite 
as  one  man  monster,  has  been  often  said  and  shown 
before.  These  things  are  said,  because  some  nat- 
ural men  also,  from  thing-s  constant  and  fixed, 
which  are  necessities  for  the  sake  of  the  end  that 
varying  things  may  exist  in  them,  catch  at  argu- 
ments of  their  delirium  in  favor  of  nature  and  in 
favor  of  one's  own  prudence.  —  D.  P.  190 

Divine  Providence  and  human  PrndeBce* 

1258.  Man  knows  his  thoughts,  and  thence  in- 
tentions, because  he  sees  them  in  himself;  and 
because  all  prudence  is  from  them,  he  also  sees 
that  in  hmiself :  if  then  his  life's  love  is  the  love 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


265 


of  self,  he  comes  into  the  pride  of  his  own  intel- 
licrence,  and  ascribes  prudence  to  himself;  and  he 
collects  arguments  in  favor  of  it,  and  thus  recedes 
from  the  acknowledgment  of  the  Divine  Provi- 
dence :  tlie  like  takes  place  if  the  love  of  the 
vorld  is  his  life's  love  ;  hut  sliJI  this  does  not 
recede  to  such  a  degree :  from  wliich  it  is  mani- 
fest, that  these  two  loves  ascribe  all  things  to  man 
and  his  prudence ;  and  nothing  to  God  and  His 
Providence,  if  they  are  explored  interiorly:  where- 
fore when  by  chance  thoy  iiear  that  it  is  tiie  truth 
that  human  prudence  is  nothing,  but  that  it  is  the 
Divine  Providence  alone  which  governs  all  things, 
if  they  are  altogether  atheists,  tliey  laugh  at  it ; 
but  if  they  retain  any  thing  from  religion  in  mem- 
ory, and  it  is  said  to  them  that  all  wisdom  is  from 
God,  they  indeed  affirm  it  at  the  first  hearing,  but 
still  within  in  their  spirit  deny  it.  Such  especially 
are  priests,  who  love  themselves  above  God,  and  the 
world  above  heaven ;  or.  what  is  the  same  thing,  who 
worship  God  for  the  sake  of  honors  and  gains,  and 
still  have  preached  that  charity  and  faith,  all  good 
and  truth,  also  all  wisdom,  yea,  prudence,  are  from 
God,  and  nothing  from  men.  Once  in  the  spiritual 
world  I  heard  two  priests  disputing  with  a  certain 
ambassador  of  a  kingdom  concerning  human  pru- 
dence, whether  it  is  from  God  or  from  man ;  the 
dispute  was  ardent :  the  three  believed  alike  in 
heart,  namely,  that  human  prudence  does  all  things, 
and  the  Divine  Providence  nothing  :  but  the 
priests,  wiio  were  then  in  theological  zeal,  said 
that  nothing  of  wisdom  and  prudence  is  from 
man  ;  and  when  the  ambassador  retorted  that  thus 
neither  is  any  thing  of  thought,  they  said  that 
nothing  was  :  and  because  it  was  perceived  by  the 
angels  that  the  three  were  in  a  like  belief,  it  was 
said  to  tlie  ambassador  of  the  kingdom.  Put  on  the 
garments  of  a  priest,  and  believe  that  you  are  a 
priest,  and  then  speak  :  he  put  them  on  and  be- 
lieved so ;  and  then  spoke  aloud,  that  nothing  of 
wisdom  and  prudence  could  ever  be  given  in  man, 
unless  from  God  ;  and  he  defended  it  with  his  ac- 
customed eloquence  full  of  rational  arguments : 
and  afterwards  it  was  said  to  the  two  priests.  Put 
off  your  garments,  and  put  on  the  garments  of 
political  ministers,  and  believe  that  ye  are  such  ; 
and  they  did  so,  and  then  at  the  same  time  they 
thought  from  their  interior  selves,  and  spoke  from 
the  arguments  which  they  had  cherished  before  in 
favor  of  human  prudence  against  the  Divine  Prov- 
idence :  afterwards  the  three,  because  they  were 
in  a  like  belief,  became  bosom  friends,  and  at  the 
same  time  entered  the  way  of  their  own  prudence, 
which  tends  to  hell.  —  D.'P.  197. 

r^59.  The  internal  affections  of  thought  from 
which  the  external  exist,  never  manifest  them- 
selves before  man  :  concerning  these  man  knows 
no  more  than  one  sleeping  in  a  carriage  does  con- 
cerning the  road,  and  no  more  than  he  feels  the 
circumrotation  of  the  earth :  now  since  man  knows 
nothing  concerning  the  things  which  are  carried 
on  in  the  interiors  of  his  mind,  which  are  so  in- 
finite that  they  cannot  be  determined  by  numbers  ; 
and  yet  the  few  external  things  which  come  down 
to  the  sight  of  the  thought  are  produced  from  the 
interiors,  and  the  interiors  are  governed  by  the 
Lord  alone  through  His  Divine  Providence,  and 
these  few  externals  are  together  with  man,  how 
then  can  any  one  say  that  his  own  prudence  does 
all  things?  If  you  saw  only  one  hidden  idea  of 
thought,  you  would  see  stupendous  things  more 
than  tiie  tongue  can  tell.  —  D.  P.  1!)9. 

YidO.  All  who  pass  an  evil  life,  interiorly  ac- 
knowledge nature  and  human  prudence  alone  ;  the 
34 


acknowledgment  of  these  lies  hid  within  in  all 
evil,  however  it  is  veiled  around  by  goods  and 
truths  :  these  are  oidy  borrowed  garments,  or  as 
garlands  of  flowerets  which  perish,  put  around  lest 
the  evil  appear  in  its  nakedness.  —  D.  P.  20."). 

12G1.  Unless  man  disposed  of  all  things  which 
are  of  his  function  and  life  as  from  his  own  pru- 
dence, he  could  not  be  led  and  disposed  from  the 
Divine  Providence ;  for  he  would  be  like  one  who 
stands  with  the  hands  relaxed,  the  mouth  open, 
the  eyes  closed,  and  the  breath  drawn  in,  in  the 
expectation  of  influx  ;  thus  he  would  strip  himself 
of  the  human,  which  he  has  from  the  perception 
and  sensation  that  he  lives,  thinks,  wills,  speaks, 
and  acts,  as  of  himself;  and  at  the  same  time 
too  he  would  strip  himself  of  his  two  faculties, 
which  are  rationality  and  liberty,  by  which  he  is 
distinguished  from  the  beasts.  Wherefore  if  you 
are  willing  to  be  led  of  the  Divine  Providence,  use 
prudence,  as  a  servant  and  minister,  who  faithfully 
dispenses  the  goods  of  his  master:  this  prudence 
is  the  pound  which  was  given  to  the  servants  for 
trading,  of  which  they  should  render  an  account: 
Luke  xix.  13-25 ;  Matt.  xxv.  14-JJl.  Prudence 
itself  appears  to  man  as  his  own,  and  is  so  long 
believed  to  be  his  own,  as  man  holds  enclosed 
within  the  most  hostile  enemy  of  God  and  (jf  the 
Divine  Providence,  which  is  the  love  of  self;  this 
dwells  in  the  interiors  of  every  man  from  birth; 
if  you  do  not  know  it,  for  it  does  not  wish  to  be 
known,  it  dwells  securely,  and  guards  the  door, 
lest  it  should  be  opened  by  man,  and  thus  it  should 
be  cast  out  by  the  Lord.  The  door  is  opened  by 
man,  by  his  shunning  evils  as  sins  as  of  himself, 
with  the  acknowledgment  that  it  is  of  the  Lord. 
This  is  the  prudence  with  which  the  Divine  Prov- 
idence acts  as  one.  —  D.  P.  210. 

1262.  Who  does  not  name  fortune  ?  and  who 
does  not  acknowledge  it,  because  he  names  it,  and 
because  he  knows  something  concerning  it  from 
experience  ?  but  who  knows  what  it  is  ?  that  it  is 
something  cannot  be  denied,  because  it  is,  and  be- 
cause it  is  given  ;  and  nothing  can  be  and  be  given 
without  a  cause  ;  but  the  cause  of  this  something, 
or  fortune,  is  unknown ;  but  lest  it  should  be  de- 
nied, from  the  cause  alone  being  unknown,  take 
dice  or  playing  cards,  and  play,  or  consult  players ; 
who  of  them  denies  fortune  ?  for  they  play  with 
it  and  it  with  them  wonderfully  :  wlio  can  act 
against  it,  if  it  is  steadfast  ?  does  it  not  then  laugh 
at  prudence  and  wisdom  :  is  it  not,  while  you  shake 
the  dice  and  shuffle  the  cards,  as  if  it  knew  and 
disposed  the  shakings  and  shufflings  of  the  joints 
of  the  hand,  to  favor  one  more  than  the  other  from 
some  cause  ?  can  the  cause  be  given  from  any 
where  else  than  from  the  Divine  Providence  in 
ultimates,  where,  by  constancies  and  inconstancies, 
it  acts  wonderfully  with  human  prudence,  and  at  the 
same  time  hides  itself?  That  the  heathen  formerly 
acknowledged  fortune,  and  built  a  temple  to  it, 
also  the  Italians  at  Rome,  is  known.  Concerning 
this  fortune,  which,  as  was  said,  is  the  Divine 
Providence  in  ultimates,  it  has  been  given  to  know 
many  tilings,  which  it  is  not  permitted  to  make 
manifest :  from  which  it  was  manifest  to  me,  tliat 
it  is  not  an  illusion  of  the  mind,  nor  a  sport  of  na- 
ture, nor  any  thing  without  a  cause,  for  thia 
is  not  any  thing  ;  but  that  it  is  an  ocular  tes- 
tification that  tlio  Divine  Providence  is  in  the 
most  particular  things  of  man's  thoughts  and 
actions.  Since  the  Divine  Providence  is  given  in 
things  so  trifling  and  light,  why  not  in  the  most 
particular  things  of  aftairs  not  trifling  and  light 
which  are  the  affairs  of  peace  and  war  in  the  world, 
and  the  affairs  of  salvation  and  life  in  heaven  ? 


2G6 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


1263.  But  I  know  tliat  Iminan  prudence  brings 
over  the  rational  more  to  its  side,  than  the  Divine 
Providence  does  to  its ;  for  the  reason  that  the 
latter  is  not  apparent,  but  the  former  is  apparent : 
it  can  be  more  easily  received,  tiiat  there  is  one 
only  lift!,  wliich  is  God,  and  that  all  men  are  recipi- 
ents of  lite  from  Him,  as  has  been  shown  before 
in  many  places ;  and  yet  this  is  the  same  thing, 
because  prudence  is  of  life.  Who  in  reasoning 
does  not  speak  in  favor  of  one's  own  prudence  and 
in  favor  of  nature,  wlien  he  reasons  from  the  natu- 
ral or  external  man  ?  but  who  in  reasonmg  does 
not  speak  in  favor  of  the  Divine  Providence,  and 
in  favor  of  God,  when  he  reasons  from  the  spirit- 
ual or  internal  man  ?  But,  I  say  to  the  natural  man, 
pray  write  books,  and  fill  them  with  arguments, 
plausible,  probable,  and  likely,  and  in  your  judg- 
ment solid,  one  in  favor  of  one's  own  prudence, 
the  other  in  favor  of  nature,  and  afterwards  give 
them  into  the  hand  of  any  angel,  and  I  know  that 
he  will  write  below  these  few  words  :  They  are  all 
appearances  and  fallacies.  —  D.  P.  212,  213. 

Divine  Providence  in  Reference   to  temporal 
Things. 

12G4.  Certain  spirits  who  were  led  of  self,  and  be- 
lieved that  the  Divine  operates  nothing  with  man, 
said  that  they  confirmed  themselves  in  that  faith 
from  the  consideration  that  man  comes  to  dignities 
and  to  opulence  not  from  any  divine  aid  of  Provi- 
dence, but  from  his  own  proper  intelligence  and  pru- 
dence ;  and  sometimes  from  fortune,  and  still  in  such 
cases  from  causes  which  they  see  to  proceed  from 
men ;  saying  that  common  experience  testifies  this, 
since  the  wicked,  the  cunning,  and  the  impious  are 
often  raised  to  dignities  and  made  rich  in  preference 
to  the  good,  which  would  not  be  the  case  if  the  Di- 
vine ruled.  But  it  was  given  to  say  to  them  that 
confirmation  from  such  things  is  reasoning  from 
man's  own  proper  intelligence  and  from  his  own 
proper  love,  which  reasoning  is  from  mere  fallacies 
and  in  thick  darkness  concerning  causes  ;  for  they 
believe  that  to  be  exalted  to  dignities,  and  to  gain 
wealth  in  greater  abundance  than  others,  is  the 
very  essential  good  which  the  Divine  gives  to  man, 
and  thus  that  the  divine  benediction,  as  they  also 
call  those  things,  consists  in  them  alone :  yet  still 
such  things  are  rather  a  curse  to  those  who  love 
themselves  and  the  world  above  all  things,  for 
in  proportion  as  they  are  exalted  to  honors  and 
gain  wealth  by  their  own  study  and  their  own  art, 
in  the  same  proportion  also  they  are  lifted  up  into 
the  love  of  self  and  of  the  world,  till  at  length 
they  place  their  whole  heart  in  those  things,  and 
regard  them  as  the  only  goods,  thus  as  the  only 
satisfactions  and  happinesses  of  man;  when  yet 
those  things  have  an  end  with  the  life  of  man  in 
the  world  :  whereas  the  goods,  the  satisfactions 
and  happinesses,  which  are  given  and  provided 
for  man  from  the  Divine,  are  eternal,  and  have  no 
end,  thus  they  are  true  benedictions.  What  is 
temporary  bears  no  proportion  to  what  is  eternal, 
as  what  is  finite  of  time  bears  no  proportion  to  its 
infimte  ;  what  endures  to  eternity,  this  is,  but  what 
has  an  end,  respectively  is  not:  the  former,  which 
is,  the  Divine  provides,  but  not  what  is  not,  except 
so  far  as  this  latter  conduces  to  the  former ;  for 
Jenovah,  which  is  the  Divine  Itself,  is,  and  what  is 
from  Him,  also  is :  hence  it  is  evident  what  is  the 
quality  of  that  which  is  given  and  provided  for 
man  from  the  Divine,  and  what  is  the  quality  of 
what  man  procures  for  himself.  Moreover  every 
man  is  led  of  the  Divine  by  his  intellectual,  other- 
wise no  man  could  be  saved :  hence  it  is  that  the 
Divine  leaves  tliat  intellecC  lal  appertaining  to  man 


in  its  freedom,  nor  restrains  it :  from  this  cause  it 
comes  to  pass,  that  the  evil  succeed  in  the  machi- 
nations and  cunnings  which  are  from  their  under- 
standing, but  the  satisfactions  which  they  obtain 
thereby  have  an  end  with  their  life  in  the  world, 
and  become  unsatisfactory ;  whereas  the  things 
which  are  ))rovided  for  the  good  from  the  Divine, 
have  no  end,  and  become  satisfactions  and  happi- 
nesses to  eternity.  Thus  I  have  discoursed  with 
those  who  have  been  of  such  a  character  in  the 
world,  who  replied,  that  they  then  thought  nothing 
of  what  is  good,  satisfactory,  and  happy  to  eter- 
nity, and  that  when  they  were  in  their  own  loves, 
tiiey  altogether  denied  the  life  of  man  after  death  ; 
and  that  in  proportion  as  they  attained  to  honors 
and  to  riches,  in  the  same  proportion  they  believed 
that  no  other  goods  were  given,  yea,  neither 
heaven,  nor  the  Divine ;  consequently  that  they 
knew  not  what  it  is  to  be  led  by  the  Divine.  They 
who  have  confirmed  themselves  in  these  ideas  by 
doctrine  and  life  in  the  world,  remain  also  such  in 
the  other  life ;  interior  things  are  closed  to  them, 
and  thus  they  have  no  communication  with  heaven  ; 
and  exterior  things  alone  are  open  by  which  they 
then  have  communication  only  with  the  hells. 
Such  of  them  as  by  machinations,  arts,  and  cun- 
ning have  attained  to  honors  or  to  riches,  become 
magicians  there  ;  they  appear  beneath  the  buttocks 
sitting  at  a  table  with  a  hat  depressed  even  to  the 
eyebrows  ;  and  thus,  as  if  about  to  meditate,  they 
collect  such  things  as  serve  the  magic  art,  sup- 
posing that  they  can  lead  themselves  by  those 
things :  their  speech  falls  between  the  teeth  with  a 
kind  of  hissing;  and  afterwards  when  they  are 
devastated,  they  are  cast  into  a  pit  of  a  broad  bot- 
tom, where  there  is  thick  darkness  ;  the  lumen  of 
their  understanding  is  there  obscured  even  to  in- 
fatuation :  I  have  seen  some  cast  thither,  who  have 
been  esteemed  in  the  world  the  most  ingenious.  — 
A.  C.  10,409. 

1265.  The  case  is  similar  with  those,  who  place 
all  prosperity  in  worldly  and  corporeal  things, 
namely,  in  honors  and  riches,  and  believe  that  these 
alone  are  Divine  blessings,  wherefore  when  they 
see  some  of  those  who  are  evil  abound  in  such 
things,  and  not  so  the  good,  they  reject  from  their 
heart  and  deny  the  Divine  Providence  in  singu- 
lars ;  not  considering,  that  the  Divine  blessing 
consists  in  being  happy  to  eternity,  and  that  the 
Lord  regards  such  things  as  are  momentary,  as  the 
things  of  this  world  respectively  are,  no  otherwise 
than  as  means  to  eternal  things  ;  wherefore  also 
the  Lord  provides  for  the  good,  who  receive  his 
mercy  in  time,  such  things  as  conduce  to  the  hap- 
piness of  their  eternal  life,  riches  and  honors  to 
whom  they  are  not  hurtful,  and  not  riches  and 
honors  to  whom  they  are  hurtful ;  nevertheless  to 
these  latter  he  gives  in  time,  in  the  place  of  honors 
and  riches,  to  derive  gladness  from  a  few  things, 
and  to  be  more  content  than  the  rich  and  honored. 
i.  a  8717. 

12G6.  Every  considerate  person  may  know,  that 
eminence  and  opulence  in  the  world  are  not  real 
divine  blessings,  although  man  from  his  pleasura- 
ble principle  calls  them  so;  for  they  pass  away, 
and  likewise  seduce  many  and  avert  them  from 
heaven:  but  that  life  in  heaven  and  happiness 
there  are  real  blessings,  which  are  from  the  Di- 
vine. These  things  also  the  Lord  teaches  in  Luke ; 
"  Make  to  yourselves  treasure  in  the  heavens  that 
faileth  not,  where  the  thief  cometh  not,  nor  the 
moth  corrupteth ;  for  where  your  treasure  is,  there 
also  will  your  heart  be,"  xii.  33,  34. 

12t)7.  The  reason  why  tho  evil  succeed  accord- 
ing to  their  arts  is,  because  it  is  from  order  that 


WRITINGS    OP    EMANUEL    SWEDENBORG. 


267 


every  one  should  act  what  he  acts  from  reason,  and 
also  from  freedom  ;  wherefore  unless  it  were  left 
to  man  to  act  according  to  liis  reason  from  freedom, 
and  thus  also  uidcss  the  arts  succeeded  which  are 
tlience  derived,  man  could  not  in  any  wise  be  dis- 
posed to  receive  eternal  life,  for  this  is  insinuated 
when  man  is  in  freedom  and  his  reason  is  illus- 
trated. For  no  one  can  be  compelled  to  j^ood,  be- 
cause nothing  which  is  of  compulsion  inheres, 
since  it  is  not  his :  that  becomes  liis  wliich  is  done 
from  freedom,  for  what  is  from  the  will  is  done 
from  freedom,  and  the  will  is  the  man  himself; 
wherefore  unless  man  be  kept  in  the  freedom  also 
to  do  evil,  good  from  the  Lord  cannot  be  provided 
for  him.  —  Jl.  C.  10,776,  10,777. 

12(J8.  Tlie  Lord  by  His  Divine  Providence  con- 
joins Himself  to  natural  things  by  spiritual,  and 
to  temporal  things  by  eternal,  according  to  uses : 
natural  and  temporal  things  are  not  only  those 
which  are  proper  to  nature,  but  also  those  which 
arc  proper  to  men  in  the  natural  world  :  the  former 
and  tlie  latter  man  puts  off  by  death,  and  puts  on 
tiie  spiritual  and  eternal  things  corresponding  to 
them :  that  he  puts  on  these  according  to  uses, 
lias  been  shown  in  many  places  in  the  preceding 
pages.  The  natural  things  whicii  are  proper  to 
nature  have  reference  in  general  to  times  and 
spaces,  and  in  particular  to  those  things  which  are 
seen  upon  the  earth :  these  man  leaves  by  death, 
and  in  place  of  them  receives  spiritual  things, 
which  as  to  external  look  or  appearance  are  like 
them,  but  not  as  to  internal  look  or  essence  itself; 
which  subject  has  been  also  treated  of  above. 
The  temporal  things  which  are  proper  to  men  in 
the  natural  world  have  reference  in  general  to  dig- 
nities and  wealth,  and  in  particular  to  every  man's 
necessities,  wliich  are  food,  clothing,  and  habita- 
tion :  these  also  are  put  off  and  left  by  death,  and 
such  things  are  put  on  and  received  as  are  like 
them  as  to  external  look  or  appearance,  but  not 
as  to  internal  look  and  as  to  essence :  all  these 
tilings  have  their  internal  look  and  essence  from 
the  uses  of  temporal  things  in  the  world :  uses 
are  the  goods  which  are  called  goods  of  charity. 
From  these  things  it  may  be  evident  that  the  Lord 
by  his  Divine  Providence  conjoins  spiritual  and 
eternal  things  to  natural  and  temporal  things  ac- 
cording to  uses.  Dignities  with  their  honors  are 
natural  and  temporal,  when  man  regards  himself 
as  to  person  in  them,  and  not  the  commonwealtli 
and  uses  in  them ;  for  then  man  cannot  think  oth- 
erwise interiorly  with  himself,  than  that  tlie  com- 
monwealth is  for  the  sake  of  liimself,  and  not  he 
for  the  sake  of  the  commonwealth :  he  is  like  a 
king  who  thinks  that  the  kingdom  and  all  the  men 
in  it  are  for  the  sake  of  himself,  and  not  he  for  the 
sake  of  his  kingdom  and  men.  But  the  same  dig- 
nities with  their  honors  are  spiritual  and  eternal, 
when  man  regards  himself  as  to  person  for  the 
sake  of  the  commonwealth  and  uses,  and  not  these 
for  the  sake  of  himself:  if  he  does  this,  man  is 
then  in  the  truth  and  in  the  essence  of  his  dignity 
and  lienor;  but  if  the  former,  he  is  then  in  corre- 
spondence and  appearance;  and  if  he  confirms 
them  with  himself,  he  is  in  fallacies,  and  no  other- 
wise in  conjunction  with  the  Lord,  than  as  they 
are  who  are  in  falsities  and  thence  in  evils ;  for 
fallacies  are  the  falsities  with  which  evils  conjoin 
themselves :  they  have  indeed  performed  uses  and 
goods,  but  from  themselves  and  not  from  the  Lord ; 
thus  they  have  put  themselves  in  place  of  the 
Lord.  It  is  the  like  with  riches  and  wealth,  which 
are  also  natural  and  temporal,  also  spiritual  and 
eternal :  riches  and  wealth  are  natural  sa  ^.  tempo- 


ral with  those  who  only  look  at  them,  and  them- 
selves in  them,  and  ail  their  pleasure  and  delight 
in  these  two ;  but  tlie  same  are  spiritual  and  eter- 
nal with  those  who  look  at  good  uses  in  them, 
and  interior  phnisiirc  and  delight  in  these  :  with 
these,  exterior  j)leasure  and  delight  also  become 
spiritual,  and  tin;  temporal  becomes  eternal  ; 
wherefore  also  these  after  death  are  in  heaven,  and 
in  palaces  tiiere,  the  utensil  forms  of  whi«h  shine 
from  gold  and  precious  stones ;  which  however 
they  do  not  regard  otherwise  than  as  external 
things  shining  and  pellucid  from  internal  things, 
which  arc  uses,  from  which  they  have  pleasure 
itself  and  delight,  which  in  themselves  are  the 
felicitousness  and  happiness  of  heaven :  the  con- 
trary lot  have  those  who  have  looked  at  riches  and 
wealth  only  for  the  sake  of  them  and  of  them- 
selves :  thus  for  the  sake  of  external  things,  and 
not  at  the  same  time  of  internal  things  ;  thus  ac- 
cording to  appearances,  and  not  according  to  their 
essences :  when  they  put  them  off,  whicli  is  done 
when  they  die,  they  put  on  the  internals  of  them ; 
and  because  these  are  not  spiritual,  they  cannot 
but  be  infernal ;  for  either  the  one  or  the  other  is 
in  them,  but  both  cannot  be  at  the  same  time: 
whence  instead  of  riches  they  have  poverty,  and 
instead  of  wealth,  misery.  —  D.  P.  '220. 

Ill-gotten  Gains  never  abide. 

12G9.  Although  it  is  evident  from  the  acts  of 
many,  as  an  established  truth,  which  has  become 
so  familiar  as  to  be  known  as  a  proverb,  that  "  evil 
gjiins  do  not  come  to  the  third  heir ; "  nevertheless, 
many  being  so  unbelieving  and  blind,  care  not  by 
what  means  they  acquire  wealth.  It  has,  however, 
this  day,  been  also  confirmed  to  me  by  the  angels, 
that  this  is  the  case,  and  that  riclies  fraudulently 
acquired  pass  away,  or  are  dissipated,  so  that  the 
parties  themselves  know  not  by  what  means ;  where- 
as others  are  enriched  [thereby].  —  5.  D.  1212. 

Divine  Providence  concerningr  the  Reception 
of  Truths  and  Goods. 

1270.  The  Lord  does  not  let  man  interiorly  into 
the  truths  of  wisdom,  and  at  the  same  time  into 
the  goods  of  love,  except  so  far  as  man  can  be 
kept  in  them  until  the  end  of  life.  That  this  ar- 
canum of  the  Divine  Providence  may  be  disclosed, 
so  that  the  rational  man  may  see  it  in  its  light,  it 
must  be  unfolded  in  this  series.  1.  That  in  the 
interiors  with  man  there  cannot  be  evil  and  at  the 
same  time  good,  hence  neither  the  falsity  of  evil 
and  at  the  same  time  the  truth  of  good.  2.  That 
good  and  the  truth  of  good  cannot  be  introduced 
by  the  Lord  into  the  interiors  of  man,  except  so 
far  as  evil  and  the  falsity  of  evil  is  removed  there. 
3.  If  good  with  its  truth  were  introduced  there 
sooner  or  more  than  evil  with  its  fiilsity  is  re- 
moved, man  would  recede  from  good,  and  go 
back  to  his  evil.  4.  That  when  man  is  in  evil, 
many  truths  may  be  introduced  into  his  understand- 
ing, and  these  be  stored  up  in  the  memory,  and 
yet  not  be  profaned.  5.  But  that  the  Lord  by  His 
Divine  Providence  takes  the  greatest  possible  care, 
lest  it  should  be  received  thence  by  the  will  sooner 
and  more  than  as  far  as  man  removes  evil  as  of 
himself  in  the  external  man.  (i.  That  if  it  were 
done  sooner  and  more,  then  the  will  would  adul- 
terate the  good,  and  the  understanding  would  fal- 
sify the  truth,  by  mixing  them  with  evils  and  with 
falsities.  7.  That  therefore  the  Lord  does  not  let 
man  interiorly  into  the  truths  of  wisdom  and  into 
the  goods  of  love,  except  so  far  as  man  can  be 
kept  in  tliem  until  the  end  of  life.     .     .     . 


268 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


I'i?!.  That  in  the  interiors  of  man  there  can- 
not be  evil  with  its  falsity,  and  at  the  same  time 
good  with  its  truth,  may  be  seen  by  the  rational 
man  without  explanation ;  for  evil  is  opposite  to 
good,  and  good  is  opposite  to  evil ;  and  two  opposites 
cannot  be  together :  there  is  implanted  also  in  all 
evil  a  hatred  against  good,  and  there  is  implanted 
in  all  good  the  love  of  protecting  itself  against 
evil,  and  of  removing  it  from  itself:  from  which  it 
folhjws,  that  the  one  cannot  be  together  with  the 
other  ;  and  if  they  should  be  together,  there  would 
first  arise  conflict  and  combat,  and  then  destruc- 
tion: which  also  the  Lord  teaches  by  these  words  : 
"Every  kingdom  divided  against  itself  is  deso- 
lated, and  every  city  or  house  divided  against 
itself  does  not  stand.  Whoever  is  not  with  Mo, 
is  against  Me  ;  and  whoever  does  not  gather  with 
Me,  scatteretli,"  Matt.  xii.  30 :  and  elsewhere. 
"  No  one  can  serve  two  masters  at  the  same  time ; 
for  he  will  either  hate  the  one,  or  will  love  the 
other,"  Matt  vi.  24.  ...  If  good  with  its  truth 
were  introduced  sooner  or  more  than  evil  witli  its 
falsity  is  removed,  man  would  recede  from  good, 
and  turn  back  to  his  evil:  the  reason  is,  because 
evil  would  prevail ;  and  that  which  prevails,  con- 
quers ;  if  not  then,  still  afterwards  :  while  evil  as 
yet  prevails,  good  cannot  be  introduced  into  the  in- 
most apartments,  but  only  into  the  anterooms ; 
since,  as  was  said,  evil  and  good  cannot  be  to- 
gether ;  and  that  which  is  only  in  the  anterooms, 
is  removed  by  its  enemy,  who  is  in  the  apartments : 
hence  takes  place  a  receding  from  good  and  a  turn- 
ing back  to  evil,  which  is  the  worst  kind  of  prof- 
anation. Besides,  the  very  delight  of  man's  life 
is  to  love  himself  and  the  world  above  all  things : 
this  delight  cannot  be  removed  in  a  moment,  but 
successively ;  yet  as  much  of  this  delight  as  re- 
mains with  man,  so  nmch  evil  prevails  there  ;  and 
this  evil  can  no  otherwise  be  removed,  than  as  the 
love  of  self  becomes  the  love  of  uses,  or  as  the 
love  of  ruling  is  not  for  its  own  sake,  but  for  the 
sake  of  uses,  .  .  .  Since  therefore  the  state 
of  man's  life  must  be  inverted,  that  what  is  above 
may  be  below,  and  this  inversion  cannot  be  given 
in  a  moment,  for  the  greatest  delight  of  life,  which 
is  from  the  love  of  self  and  thence  of  dominion, 
cannot  be  diminished  and  turned  into  the  love  of 
uses  except  successively,  therefore  good  cannot  be 
introduced  by  the  Lord  sooner  and  more  than  as 
tliis  evil  is  removed ;  and  if  sooner  and  more,  man 
would  recede  from  good,  and  would  go  back  to  his 
evil.  .  .  .  That  when  man  is  in  evil,  many 
truths  may  be  introduced  into  his  understanding, 
and  these  stored  up  in  the  memory,  and  yet  not  be 
profaned :  the  reason  is,  because  the  understand- 
ing does  not  flow  into  the  will,  but  the  will  into 
the  understanding ;  and  because  it  does  not  flow 
into  the  will,  many  truths  may  be  received  by  the 
understanding,  and  these  be  stored  up  in  the  mem- 
ory, and  yet  not  be  mixed  with  evil  of  the  will, 
and  so  holy  things  not  be  profaned :  and  it  is  also 
incumbent  upon  every  one  to  learn  truths  from  the 
Word  or  from  preachings,  lay  them  up  in  the  mem- 
ory, and  think  upon  them  ;  tor  the  understanding, 
from  the  truths  which  are  in  the  memory,  and 
come  thence  into  thought,  will  teach  the  will,  that 
is,  will  teach  the  man,  what  he  should  do;  this 
therefore  is  the  principal  means  of  reformation: 
when  truths  are  only  in  the  understanding,  and 
hence  in  the  memory !i  they  are  not  in  the  man,  but 
out  of  him.  The  memory  of  man  may  be  com- 
pared with  the  ruminatory  stomach  in  certain  ani- 
mals, into  whicii  they  take  their  food ;  which,  as 
long  as  it  is  there,  is  "not  in  their  body,  but  out  of 


it ;  but  as  they  take  it  thence  and  swallow  it,  it 
becomes  of  their  life,  and  the  body  is  nourished ; 
but  in  man's  memory  there  is  not  material  but  spir- 
itual food,  which  is  understood  by  truths,  and  they 
are  in  themselves  thoughts  ;  as  far  as  man  takes 
them  thence  by  thinking,  as  if  ruminating,  so  far 
his  spiritual  mind  is  nourished.  .  .  .  The  Lord 
by  His  Divine  Providence  takes  the  greatest  pos- 
sible care,  that  it  should  not  be  received  thence 
by  the  will  sooner  and  more  than  as  far  as  man  as 
of  himself  removes  evil  in  the  external  man :  for 
that  which  is  received  by  the  will,  comes  into  the 
man,  and  is  appropriated  to  him,  and  becomes  of 
his  life  :  and  in  the  life  itself,  which  man  has  from 
the  will,  there  cannot  be  evil  and  good  at  the  same 
time,  for  thus  it  would  perish  ;  but  in  the  under- 
standing there  can  be  both,  which  are  there  called 
falsities  of  evil  or  truths  of  good ;  but  yet  not  at 
the  same  time,  otherwise  man  could  not  see  evil 
from  good,  and  know  good  from  evil ;  but  they  are 
distinguished  and  separated  there,  as  a  house  into 
interior  and  exterior  parts.  .  .  .  The  love  of 
self,  which  is  the  head  of  all  evils,  surpasses  other 
loves  in  the  talent  of  adulterating  goods  and  falsi- 
fying truths  ;  and  this  it  does  by  the  abuse  of 
rationality.  Because  this  love  is  such,  and  still  sur- 
passes in  the  talent  of  confirming  whatever  il 
pleases,  therefore  with  a  like  talent  also  it  can 
adulterate  the  goods  of  the  Word,  and  falsify  its 
truths,  when  it  is  held  by  some  necessity  to  con- 
fess them.  .  .  .  The  Lord  therefore  does  not 
let  man  interiorly  into  the  truths  of  wisdom  and 
into  the  goods  of  love,  except  as  far  as  man  can 
be  kept  in  them  until  the  end  of  life  :  the  Lord 
does  this,  lest  man  should  fall  into  that  most  griev- 
ous kind  of  profanation  of  what  is  holy :  on  ac- 
count of  that  danger,  the  Lord  also  permits  evils 
of  life  and  very  many  heretical  things  of  worship. 
—  D.  P.  232,  233. 

1272.  The  Lord,  who  provides  all  things  and 
foresees  all  things,  for  this  cause  conceals  the  op- 
erations of  His  providence,  so  that  man  scarce 
knows  whether  there  be  any  providence  at  all,  and 
it  is  permitted  him  rather  to  attribute  events  to 
prudence,  and  contingencies  to  fortune,  yea,  to  as- 
cribe several  things  to  nature,  than  that,  by  extant 
and  manifest  signs  of  providence  and  of  divine 
presence,  he  should  hastily  and  in  an  untimely 
manner  cast  himself  into  sanctities  in  which  he 
does  not  abide.  The  Lord  also  permits  similar 
things  by  the  other  laws  of  His  providence,  name- 
ly, by  these,  that  man  should  have  freedom,  and 
that  in  all  his  actions  he  should  act  according  to 
reason,  thus  altogether  as  of  himself;  for  it  is  bet- 
ter that  man  should  ascribe  the  operations  of  the 
Divine  Providence  to  prudence  and  fortune,  than 
that  he  should  acknowledge  them,  and  still  live  as 
adevil.  — ^.  JG.  1159. 

Permissions  of  Divine  ProTidence. 

1273.  There  are  not  any  laws  of  permission  by 
themselves,  or  separate  from  the  laws  of  the  Di- 
vine Providence  ;  but  tliey  are  the  same  ;  where- 
fore it  is  said  that  God  permits,  by  which  it  is  not 
understood  that  he  wills  it,  but  that  he  cannot 
avert  it,  for  the  sake  of  the  end,  which  is  salvation : 
whatever  is  done  for  the  sake  of  the  end,  which  is 
salvation,  is  according  to  the  laws  of  the  Divine 
Providence:  for,  as  was  said  before,  the  Divine 
Providence  perpetually  runs  different  from  and 
counter  to  the  will  of  man,  continually  intending 
the  end ;  wherefore,  in  every  moment  of  its  opera- 
tion, or  in  every  step  of  its  progress,  when  it  per- 
ceives man  to  wander  from   the  end,  it  directs, 


WRITINGS    OF    EMANUEL    SWEDENBORG, 


269 


bends  and  disposes  him  according  to  its  laws, 
by  leading  him  away  from  evil,  and  leading  to 
good  ;  that  this  cannot  he  done  without  the  per- 
mission of  evil,  will  be  seen  in  what  follows.  Be- 
sides, nothing  can  be  permitted  without  a  cause, 
and  the  cause  is  nowhere  else  given,  but  in  some 
law  of  tlie  Divine  Providence,  which  law  teaches 
why  it  is  permitted.  —  D.  P.  234. 

1274.  Every  worshipper  of  himself  and  wor- 
shipper of  nature  confirms  himself  against  the  Di- 
vine Providence,  when  he  sees  in  the  world  so 
many  iiiipious,  and  so  many  of  their  impieties,  and 
at  the  same  time  Uie  gloryings  of  some  about 
them,  and  still  none  of  their  punishments  therefor 
by  God.  And  he  confirms  himself  still  more 
against  the  Divine  Providence,  when  he  sees  that 
machinations,  craftiness  and  deceits  succeed,  even 
against  the  pious,  just  and  sincere ;  and  tliat  in- 
justice triumphs  over  justice  injudicial  trials  and 
in  business.  Especially  he  confirms  himself,  when 
he  sees  the  impious  raised  1o  honors,  and  become 
great  and  first  men  :  also  that  they  abound  in 
riches,  and  live  in  delic:!cios  and  magnificence; 
and  the  worshippers  of  God,  on  the  contrary,  in 
contempt  and  poverty.  lie  also  confirms  himself 
against  the  Divine  Providence,  when  he  thinks 
that  wars  are  permitted,  and  thus  the  slaughter  of 
so  many  men,  and  tlie  plunder  of  so  many  cities, 
nations  and  families :  and  also  that  victories  take 
the  side  of  prudence,  and  sometimes  not  that  of 
justice;  and  that  it  makes  no  difference  whether 
the  commander  is  uprigiit  or  unprincipled  ;  besides 
other  like  things :  all  wliicli  are  permissions  ac- 
cording to  the  laws  of  the  Divine  Providence.  — 
D.  P.  237. 

1275.  All  impieties,  and  also  gloryings  about 
them,  are  permissions,  tiie  causes  of  which  are 
the  laws  of  the  Divine  Providence.  Every  man 
can  freely,  yea,  most  freely,  think  what  he  will,  as 
well  against  God  as  for  God ;  and  he  who  thinks 
against  God  is  rarely  punished  in  the  natural 
world,  because  there  he  is  always  in  a  state  of 
reformation ;  but  he  is  punished  in  the  spiritual 
world,  which  is  done  after  death,  for  then  he  can 
no  longer  be  reformed.  .  .  .  All  the  laws 
of  the  Divine  Providence  are  necessities ;  and 
because  there  are  causes  why  such  things  are 
permitted,  it  is  manifest  that,  in  order  that  man 
may  live  a  man,  be  reformed  and  saved,  such 
things  cannot  be  taken  away  from  man  by  the 
Lord,  except  mediately  through  the  Word,  and 
in  particular  througii  the  precepts  of  the  deca- 
logue with  those  who  acknowledge  murders, 
adulteries,  thefts  and  false  testimonies  of  every 
kind  as  sins ;  but  with  those  who  do  not  ac- 
knowledge such  things  as  sins,  mediately  through 
the  civil  laws  and  fear  for  their  punishments;  also 
mediately  through  moral  laws,  and  the  fear  of  the 
loss  of  fame,  honor  and  gain  on  account  of  it :  by 
the  latter  means  the  Lord  leads  the  evil,  yet  only 
from  doing  those  things,  but  not  from  thinking  and 
willing  them :  but  by  the  former  means  the  Lord 
leads  the  good,  not  only  from  doing  them,  but  also 
from  thinking  and  willing  them. 

127(5.  Something  shall  now  be  said  concerning 
the  Divine  Providence,  why  it  permits  that  the  im- 
pious in  heart  should  be  raised  to  dignities  and 
gain  wealtii :  the  impious  or  the  evil  can  perform 
uses  equally  as  the  pious  or  the  good ;  yea,  from  a 
gtronger  fire  ;  for  they  regard  themselves  in  uses, 
and  honors  as  uses ;  wherefore,  in  that  degree  to 
which  the  love  of  self  mounts,  is  the  lust  of  doing 
uses  for  the  sake  of  its  glory  kindled  :  such  fire  is 
not  given  with  the  pious  or  the  good,  unless  it  is 


kindled  beneath  by  honor:  wherefore  the  impions 
in  heart,  who  arc  in  dignities,  the  Lord  governs  by 
the  fame  of  their  name,  and  excites  them  to  doing 
uses  to  the  community  or  the  country,  to  the  soci- 
ety or  city  in  which  tliey  are,  and  also  to  the  fellow- 
citizen  or  neighbor  with  whom  they  are:  this  is 
the  government  of  the  Lord,  which  is  called  the 
Divine  Providence  with  such :  for  the  kingdom  of 
the  liord  is  a  kingdom  of  uses  ;  and  when  there 
are  not  given  but  a  few  who  perform  uses  for  the 
sake  of  uses,  Ik-  causes  the  worshippers  of  self  to 
be  raised  to  the  higher  offices,  in  which  every  one 
is  excited  by  his  love  to  doiiig  good.  Suppose 
some  infernal  kingdom  in  the  world,  although  it  is 
not  given,  wli'-n-  nothing  but  the  loves  of  self  gov- 
ern :  the  love  of  self  itself  is  the  devil:  will  not 
every  one  do  uses  from  the  fire  of  his  love,  and 
from  the  splendor  of  his  glory,  more  than  in  any 
otlier  kingdom  ?  yet  with  all  thesi;  tlie  public  good 
is  carried  in  the  mouth,  but  their  own  good  in  the 
heart;  and  because  every  one  regards  it  as  his 
chief  object  to  become  greater,  for  he  aspires  to 
be  the  greatest,  can  such  a  one  see  that  there  is 
a  God  ?  there  is  a  smoke  as  of  a  conflagration 
which  closes  round,  through  which  no  spiritual 
truth  in  its  light  can  pass:  I  have  seen  that  smoke 
around  the  hells  of  such.  Light  a  lamp,  and  in- 
quire, how  many  there  are  in  the  kingdoms,  at  this 
day,  that  aspire  to  dignities,  who  are  loves  of  self 
and  of  the  world  :  will  you  among  a  thousand  find 
fifty  who  are  loves  of  God  ?  and  among  these  only 
a  few  who  aspire  to  dignities :  since  therefore  there 
are  so  few  in  number  who  are  loves  of  God,  and 
so  many  who  are  loves  of  self  and  of  the  world, 
and  since  the  latter  loves  from  their  fires  perform 
more  uses  than  the  loves  of  God  from  theirs,  how 
then  can  any  one  confirm  himself  by  the  fact  that 
the  evil  are  in  eminence  and  opulence  above  the 
good  ?  This  is  also  confirmed  by  these  words  of 
the  Lord:  "The  Lord  praised  the  unjust  steward, 
because  he  acted  prudently  ;  for  the  sons  of  this 
age  are  more  prudent  in  their  generation  than  the 
sons  of  light.  Thus  I  say  to  you,  make  to  your- 
selves friends  from  the  mammon  of  unrighteous- 
ness, that  when  ye  fail,  they  may  receive  you  into 
eternal  tabernacles,"  Luke  xvi.  8,  1).  What  is  un- 
derstood by  these  things  in  the  natural  sense,  is 
manifest :  but  in  the  spiritual  sense  by  the  mam- 
mon of  unrighteousness  are  understood  the  knowl- 
edges of  good  and  truth,  which  the  evil  possess, 
and  which  they  use  only  for  procuring  dignities 
and  wealth  to  themselves :  it  is  these  knowledges, 
from  which  the  good  or  the  sons  of  light  should 
make  to  themselves  friends,  and  which  shall  re- 
ceive them  into  eternal  tabernacles.  —  D.  P.  249, 
250. 

Permission  of  Divine  Providence  concerning 
Wars. 

1277.  The  worshipper  of  self  and  the  worship- 
per of  nature  confirms  himself  against  the  Divine 
Providence,  when  he  thinks  that  wars  are  permit- 
ted, and  then  the  slaughter  of  so  many  men,  and 
the  plunder  of  their  wealth.  It  is  not  from  the 
Divine  Providence  that  wars  exist,  because  they 
are  united  with  murders,  plunders,  violence,  cru- 
elties, and  other  enormous  evils,  which  are  dia- 
metrically against  christian  charity  :  but  still  they 
cannot  but  be  permitted,  because  the  life's  love  of 
men.  since  the  most  ancient,  who  are  understood 
by  Adam  and  his  wife,  has  become  such,  that  it 
wishes  to  rule  over  others,  and  at  length  over  all, 
and  wishes  to  possess  the  wealth  of  the  world, 
and  at  length  all :  these  two  loves  cannot  be  held 


270 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


in  bonds,  since  it  is  according  to  the  Divine  Prov- 
idence, tliat  it  should  be  permitted  to  every  one  to 
act  from  freedom  according  to  reason ;  and  be- 
cause witliout  peritiissions  man  cannot  be  led  from 
evil  by  the  Lord,  tlius  not  be  reformed  and  saved ; 
for  unless  it  were  permitted  that  evils  should 
break  out,  man  would  not  see  them,  thus  would 
not  acknowledge  them,  and  thus  could  not  be  led 
to  resist  them :  hence  it  is,  tliat  evils  cannot  be 
repressed  by  any  Providence  ;  for  thus  they  would 
remain  shut  in,  and,  like  the  disease  which  is 
called  cancer  and  gangrene,  would  spread  around 
and  consume  all  human  vitality.  For  man  from 
birth  is  like  a  little  hell,  between  which  and  heaven 
there  is  a  perpetual  disagreement :  no  man  can  be 
drawn  out  of  his  hell  by  the  Lord,  unless  he  sees 
that  he  is  in  it,  and  unless  he  wishes  to  be  drawn 
out ;  and  this  cannot  be  done  without  permissions, 
the  causes  of  which  are  the  laws  of  the  Divine 
Providence.  From  this  cause  it  is,  that  there  are 
wars,  greater  and  less ;  the  less  between  the  pos- 
sessors of  estates  and  their  neighbors,  and  the 
greater  between  the  raonarchs  of  kingdoms  and 
their  neighbors:  greater  and  less  makes  no  other 
difference,  than  that  the  less  is  kept  within  limits 
by  the  laws  of  the  nation,  and  the  gre'ater  by  the 
laws  of  nations  ;  and  that  the  less  as  well  as  the 
greater  wishes  to  transgress  its  laws,  but  the  less 
cannot,  and  the  greater  can  ;  yet  still  not  beyond 
possibility.  The  causes  that  the  greater  wars, 
because  they  are  united  with  homicides,  plunder, 
violence  and  cruelties,  are  not  repressed  by  the 
Lord  with  kings  and  generals,  neither  in  the  be- 
ginning, nor  in  progress,  but  in  the  end,  when  the 
power  of  the  one  or  the  other  has  become  so  weak 
that  danger  of  destruction  threatens  him,  are  very 
many,  which  are  stored  up  in  the  treasury  of  di- 
vine wisdom ;  of  which  some  have  been  revealed 
to  me ;  among  which  is  this ;  that  all  wars,  how 
political  soever  they  are,  are  representative  of  the 
states  of  the  church  in  heaven ;  and  that  they  are 
correspondences :  such  were  all  the  wars  described 
in  the  Word,  and  such  also  are  all  wars  at  this 
day  :  the  wars  described  in  the  Word  are  those 
wliich  the  children  of  Israel  carried  on  with  various 
nations,  as  the  Amorites,  the  Ammonites,  the  Moab- 
ites,  the  Piiilistines,  the  Syrians,  the  Egyptians,  the 
Chaldeans,  the  Assyrians  ;  and  when  the  children 
of  Israel,  who  represented  the  church,  receded 
from  the  commandments  and  statutes,  and  fell  into 
the  evils  which  were  signified  by  those  nations, 
(for  every  nation  with  which  the  children  of  Israel 
carried  on  war  signified  some  kind  of  evil,)  then 
they  were  punished  by  that  nation :  as,  when  they 
profaned  the  holy  things  of  the  church  by  foul 
idolatries,  they  were  punished  by  the  Assyrians 
and  Chaldeans,  since  by  Assyria  and  Chaldea  is 
signified  the  profanation  of  what  is  holy.  Like 
things  are  represented  by  wars  at  this  day,  wher- 
ever they  are  ;  for  all  things  which  are  done  in  the 
natural  world  correspond  to  spiritual  things  in  the 
spiritual  world,  and  all  spiritual  things  concern  the 
church.  It  is  not  known  in  this  world  what  king- 
doms in  the  christian  world  resemble  the  Moabites 
and  Ammonites,  what  ones  the  Syrians  and  Philis- 
tines, and  what  the  Chaldeans  and  Assyrians,  and 
the  rest  with  whom  the  children  of  Israel  carried 
on  wars ;  but  still  there  arc  those  who  resemble 
them.  But  what  the  church  is  in  the  countries, 
and  what  the  evils  are  into  which  it  is  falling, 
and  on  account  of  which  it  is  punished  by  wars, 
cannot  be  at  all  seen  in  the  natural  world,  since  in 
this  world  the  externals  only  are  manifest,  which 
do  not  make  the  church;  but  it  is  seen  in  the  spir- 


itual world,  where  the  internals,  in  which  the 
church  itself  is,  appear;  and  there  all  are  con- 
joined according  to  their  various  states :  the  con- 
flicts of  these  in  the  spiritual  world  correspond  to 
wars,  which  are  governed  on  both  sides  by  the 
Lord  by  correspondences  according  to  His  Divine 
Providence.  That  wars  in  the  world  are  gov- 
erned by  the  Divine  Providence  of  the  Lord, 
the  spiritual  man  acknowledges,  but  not  the  natu- 
ral man,  only  when  a  festival  is  appointed  on  ac- 
count of  a  victory,  as  he  can  then  give  thanks  to 
God  upon  his  knees,  that  He  has  given  the  vic- 
tory, and  also  with  a  few  words  before  he  goes  into 
battle  ;  but  when  he  returns  into  himself,  he  then 
ascribes  the  victory  either  to  the  prudence  of  the 
general,  or  to  some  measure  or  occurrence  in  the 
midst  of  the  battle,  concerning  which  they  had 
thought  nothing,  from  whicli  however  is  the  vic- 
tory. If  you  acknowledge  the  Divine  Providence 
in  them,  you  will  by  all  means  acknowledge  it  in 
the  affairs  of  war:  successes  also,  and  the  affairs 
of  war  managed  fortunately,  are  called,  by  the 
common  phrase,  the  fortune  of  war-;  and  this  is  the 
Divine  Providence,  especially  in  the  plans  and  de- 
liberations of  the  general ;  although  he  should 
then  and  afterwards  ascribe  all  things  of  it  to  hi3 
prudence.  But  lie  may  do  this  if  he  will,  for  he 
is  in  the  full  liberty  of  thinking  in  favor  of  the 
Divine  Providence,  and  against  it ;  yea,  in  favor 
of  God  and  against  Him ;  but  let  him  know  that 
no  jot  of  the  plan  and  deliberation  is  from  himself: 
it  all  flows  in  either  from  heaven  or  from  hell ; 
from  hell  from  permission,  from  heaven  from  Prov- 
idence. —  D.  P.  251. 

Concerning  the  Religions  of  various  Nations. 

1278.  The  merely  natural  man  confirms  himself 
against  the  Divine  Providence,  when  he  looks  at 
the  religions  of  the  various  nations  ;  that  there  are 
given  those  who  are  altogether  ignorant  of  God  ; 
and  that  there  are  given  those  who  adore  the  sun 
and  moon ;  also  who  adore  idols  and  carved  im- 
ages. They  who  from  these  things  deduce  argu- 
ments against  the  Divine  Providence,  do  not  know 
the  arcana  of  heaven,  which  are  innumerable,  of 
which  man  knows  scarcely  one :  among  them  also 
is  this,  that  man  is  not  taught  from  heaven  imme- 
diately, but  mediately  ;  and  because  it  is  mediately, 
and  the  gospel  could  not  come  by  missionaries  to 
all  who  dwell  in  the  universal  habitable  world ; 
but  still,  by  various  ways,  religion  could  be  spread 
abroad,  even  to  the  nations  which  are  in  the  cor- 
ners of  the  world ;  wherefore  by  the  Divine  Prov- 
idence this  has  been  done  ;  for  no  man  has  religion 
from  himself,  but  through  another,  who  either  him- 
self or  by  transmission  from  others  knew  from  ths 
Word,  that  there  is  a  God,  that  there  are  a  heaven 
and  a  hell,  that  there  is  a  life  after  death,  and  that 
God  is  to  be  worshipped,  that  one  may  be  made 
blessed.  When  religion  is  once  implanted,  th:it 
nation  is  led  by  the  Lord  according  to  the  precepts 
and  tenets  of  its  religion  ;  and  the  Lord  provides 
that  in  every  religion  there  should  be  precepts, 
such  as  are  in  the  decalogue ;  as  that  God  is  to  be 
worshipped.  His  name  not  to  be  profiined,  a  soleimi 
day  to  be  kept,  parents  to  be  honored  ;  that  one 
must  not  kill,  nor  commit  adultery,  nor  steal,  nor 
testify  falsely :  the  nation  which  makes  these  pre- 
cepts divine,  and  lives  according  to  them  from  re- 
ligion, is  saved :  most  of  the  nations  also,  remote 
from  Christianity,  look  upon  these  laws  not  as  civil, 
but  as  divine,  and  esteem  tiiem  holy*  Among  the 
arcana  of  heaven  is  also  this,  that  the  angelic 
heaven  before  the  Lord  is  as  ono  man,  whose  soul 


WRITINGS    OF  EMANUEL  SWEDENBORG. 


271 


and  life  is  the  Lord,  and  that  that  divine  man  is  in 
all  form  a  man,  not  only  as  to  the  external  mem- 
bers and  organs,  but  also  as  to  the  internal  mem- 
bers and  organs,  which  are  very  many  ;  and  also 
as  to  tlie  skins,  membranes,  cartilages  and  bones ; 
but  the  latter  and  the  former  in  that  n)an  are  not 
material,  but  are  spiritual ;  and  it  is  provided  by 
the  Lord,  that  those  also  to  whom  tiic  g(wpel  could 
not  come,  but  only  religion,  might  also  have  place 
in  that  divine  man,  that  is,  in  heaven,  by  consti- 
tuting those  things  which  are  called  skins,  mem- 
branes, cartilages  and  bones :  and  that  they  might 
be  in  heavenly  joy  in  like  manner  as  others  :  for  it 
matters  not,  whether  they  are  in  such  joy  as  the 
angels  of  the  highest  heaven  have,  or  in  such  joy 
as  the  angels  of  the  ultimate  heaven  have;  for 
every  one  that  comes  into  heaven,  comes  into  the 
higiiest  joy  of  his  heart ;  he  does  not  sustain  a 
higher,  for  in  it  he  would  be  sutfocated.  —  D.  P. 
254. 

Concerning:  the  Mahometan  Religion. 

1279.  The  merely  natural  man  confirms  himself 
against  the  Divine  Providence,  when  he  looks  at 
tlie  Mahometan  religion,  that  it  is  received  by  so 
many  empires  and  kingdoms :  that  this  religion  is 
received  by  more  kingdoms  than  the  christian  re- 
ligion, may  bring  a  scandal  to  tiiose,  who  think 
concerning  the  Divine  l^rovidence,  and  at  the  same 
time  believe  that  no  one  can  be  saved,  except  he 
who  is  born  a  christian,  tlius  where  the  Word  is, 
and  the  Lord  is  known  by  it:  but  the  Mahometan 
religion  is  not  a  scandal  to  those  who  believe  that 
all  things  are  of  tlie  Divine  Providence  ;  they  in- 
quire wlierein  it  is,  and  also  find  out :  it  is  in  this, 
that  the  Mahometan  religion  acknowledges  the 
Lord  as  the  Son  of  God,  the  wisest  of  men,  and 
as  the  greatest  prophet,  who  came  into  the  world 
that  he  might  teach  men :  tlie  greatest  part  of 
them  make  Him  greater  than  Mahomet.  That  it 
may  be  fully  known,  that  that  religion  was  raised 
up  of  the  Divine  Providence  of  the  Lord  for  de- 
stroying the  idolatries  of  very  many  nations,  it 
shall  be  told  in  some  order ;  wherefore  first  con- 
cerning the  origin  of  idolatries.  Before  that  re- 
ligion, the  worship  of  idols  was  common  in  the 
whole  habitable  world  :  the  reason  was,  because 
the  churches  before  the  coming  of  the  Lord  were 
all  representative  churches :  such  also  was  the  Is- 
raelitish  church ;  the  tent  therein,  the  garments  of 
Aaron,  the  sacrifices,  all  things  of  the  temple  of 
Jerusalem,  and  also  the  statutes,  were  representa- 
tive ;  and  with  the  ancients  there  was  the  science 
of  correspondences,  which  is  also  that  of  repre- 
sentations, itself  the  science  of  sciences,  es- 
pecially cultivated  in  Egypt ;  hence  their  hiero- 
glyphics :  from  this  science  they  knew  what  ani- 
mals of  every  kind  signified ;  also  what  trees  of 
every  kind,  as  also  what  mountains,  hills,  rivers, 
fountains  ;  and  also  what  the  sun,  moon,  and  stars ; 
and  because  all  their  worship  was  representative, 
consisting  of  mere  correspondences,  therefore  they 
held  worship  upon  mountains  and  hills,  and  also 
in  groves  and  gardens ;  and  therefore  they  conse- 
crated fountains,  and  in  adorations  of  God  turned 
their  faces  to  the  rising  sun :  and  moreover  made 
sculptured  horses,  oxen,  calves,  lambs,  yea,  birds, 
fish,  serpiiits  ;  and  placed  them  at  home  and  else- 
where in  order  according  to  the  spiritual  things  of 
the  church,  to  which  they  corresponded,  or  which 
they  represented.  They  placed  like  things  also 
in  tJieir  temples,  that  they  might  recall  to  remem- 
brance the  holy  things  which  they  signified.  Af- 
ter a  time,  when  the  science  of  correspondences 


was  obliterated,  posterity  began  to  worship  the 
sculptures  themselves  as  in  themselves  holy  ;  not 
knowing  that  the  ancients,  their  parents,  saw  noth- 
ing holy  in  them,  but  only  that  according  to  cor- 
respondences they  represented  and  hence  signified 
holy  things.  Hence  arose  tlie  idolatries,  which 
filled  the  wliole  habitable  world,  as  well  Asia  with 
the  neighboring  islands,  as  Africa  and  Europe. 
That  all  these  idolatries  might  be  extirpated,  it 
was  brought  about  of  the  Divine  Providence  of 
the  Lord,  that  a  new  religion,  accommodated  to 
the  genius  of  the  orientals,  should  be  introduced ; 
in  which  tliere  should  bo  something  from  both  tes- 
taments of  the  Word,  iuid  which  should  teach  that 
the  Lord  came  into  tlu'  world,  and  that  he  was  the 
greatest  prophet,  the  wisest  of  all,  and  the  Son  of 
God:  this  was  done  by  Mahomet,  from  wliom  that 
religion  is  called  the  Mahometan  religion.  This 
religion  was  raised  up  of  the  Divine  Providenco 
of  the  Lord,  and  accommodaled,  as  was  said,  l; 
the  genius  of  the  orientals,  to  the  end  that  i 
might  destroy  the  iflolatries  of  so  many  nations, 
and  give  some  knowledge  concerning  the  Lord, 
before  they  should  come  into  the  spiritual  world ; 
which  religion  would  not  have  been  received  by  so 
many  kingdoms,  and  could  not  have  extirpated  the 
idolatries,  unless  it  had  been  made  conformable 
to  and  on  a  level  with  the  ideas  of  the  thoughts 
and  life  of  them  all.  The  reason  that  they  did  not 
acknowledge  the  Lord  as  the  God  of  heaven  and 
earth,  was  because  the  orientals  acknowledged  God 
the  Creator  of  the  universe,  and  could  not  com- 
prehend that  He  came  into  the  world  and  assuuied 
the  Human ;  as  neither  do  the  christians  compre- 
hend it,  who  therefore  in  their  thought  separate 
His  Divine  from  His  Human,  and  place  the  Divine 
near  the  Father  in  heaven,  and  His  Human  they 
know  not  where.  From  these  things  it  may  be 
seen,  that  the  Mahometan  religion  arose  also  of 
the  Divine  Providence  of  the  Lord  ;  and  that  all 
those  of  that  religion,  who  acknowledge  the  \jox<1 
as  the  Son  of  God,  and  at  the  same  time  live  ac- 
cording to  the  commandments  of  the  decalogue, 
which  they  also  have,  by  shunning  evils  as  sina, 
come  into  the  heaven  which  is  called  the  Mahom- 
etan heaven :  this  heaven  is  also  divided  into  three 
heavens,  the  highest,  the  middle,  and  the  lowest ; 
in  the  highest  heaven  are  those  who  acknowledge 
the  Lord  as  one  with  the  Father,  and  thus  that  he 
alone  is  God ;  in  the  second  heaven  are  those  who 
abdicate  many  wives  and  live  with  one;  and  in 
the  last,  those  who  are  being  initiated.  —  D.  P.  255. 

Concerning   the  Corruptions  of  the  Christian 
Religion. 

1280.  The  merely  natural  man  confirms  himself 
against  the  Divine  Providence  from  this,  that  in 
very  many  kingdoms,  where  the  christian  religion 
is  received,  there  are  those  who  claim  to  them- 
selves divine  power,  and  wish  to  be  worshipped 
as  gods ;  and  that  they  invoke  dead  men.  It 
shall  now  be  told  why  the  Lord  permitted  such 
things :  that  He  permitted  them  for  the  sake 
of  the  end,  which  is  salvation,  cannot  be  denied ; 
for  it  is  known  that  without  the  Lord  there  is 
no  salvation ;  and  because  it  is  so,  it  was  neces- 
sary, that  the  Lord  should  be  preached  from  the 
Word,  and  by  it  the  christian  church  be  estab- 
lished ;  but  this  could  not  be  done,  except  by 
champions,  who  should  do  it  from  zeal ;  nor  were 
others  given  but  those  who  were  in  heat  like  zeal, 
from  the  fire  of  the  love  of  self:  this  fire  first  ex- 
cited them  t«)  preach  the  Lord  and  to  teach  the 
Word ;  from  this  primeval  state  of  theirs  it  is,  that 


272 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


•'  Lucifer  is  called  son  of  the  morning,"  verse  12. 
But  as  tlioy  saw  that  by  tlie  holy  things  of  the 
Word  and  of  the  cluirch  tliey  could  rule,  the  love 
of  self,  by  whicli  they  were  at  first  excited  to 
preach  the  Lord,  burst  forth  from  the  interior,  and 
raised  itself  at  length  even  to  that  height,  that 
they  transferred  all  the  divine  power  of  tlie  Lord 
to  themselves,  not  leaving  any  thing.  This  could 
not  be  repressed  by  the  Divine  Providence  of  the 
Lord,  for  if  it  were  repressed,  they  would  have 
proclaimed  tlie  Lord  not  God,  and  the  Word  not 
holy,  and  would  have  made  tlieinselves  Socinians 
or  Arians,  and  thus  would  have  destroyed  the 
whole  church  ;  which,  whatever  the  chief  priests 
may  be,  still  remains  with  tlie  nation  subject  to 
theui ;  for  all  those  of  that  religion,  who  also  go  to 
the  Lord,  and  shun  evils  as  sins,  are  saved  ;  where- 
fore from  them  also  arc  very  many  heavenly  soci- 
eties in  the  spiritual  world  :  and  it  was  also  pro- 
vided, that  there  should  be  a  nation  among  them 
which  has  not  gone  under  the  yoke  of  such  dom- 
ination, and  whicli  liolds  the  Word  holy ;  this  na- 
tion is  the  noble  French  nation.  But  what  was 
done?  when  the  love  of  self  lifted  up  its  dominion 
even  to  the  throne  of  the  Lord,  removed  Him,  and 
placed  itself  thereon,  that  love,  which  is  Lucifer, 
could  not  do  otherwise  than  profane  all  things  of 
the  Word  and  of  the  churcli ;  lest  it  should  A.: 
which,  the  Lord  by  His  Divine  Providence  pro- 
vided that  they  should  recede  from  the  worship  of 
Him,  and  invoke  dead  men,  pray  to  the  sculptures 
of  them,  kiss  their  bones,  and  fall  down  at  their 
tombs,  prohibit  the  Word  from  being  read,  and 
place  holy  worship  in  masses  not  understood  by 
the  common  people,  and  sell  salvation  for  money; 
since,  if  tiiey  had  not  done  these  things,  they 
would  have  profaned  the  holy  things  of  the  Word 
and  of  the  church:  for,  as  was  shown  in  the  pre- 
ceding chapter,  no  others  profane  holy  things,  but 
they  who  know  them.  Lest  therefore  they  should 
profane  the  most  Holy  Supper,  it  is  of  the  Divine 
Providence  that  they  should  divide  it,  and  give 
the  bread  to  the  people,  and  drink  the  wine  them- 
selves ;  for  the  wine  in  the  Holy  Supper  signifies 
holy  truth,  and  the  bread  holy  good  ;  but  when 
they  are  divided,  the  wine  signifies  truth  profaned, 
and  the  bread  good  adulterated  ;  and  moreover 
that  they  should  make  it  corporeal  and  mate- 
rial, and  assume  this  as  the  primary  of  religion. 
He  who  turns  attention  to  each  of  these  things, 
and  weighs  them  in  some  illustration  of  mind,  can 
see  the  wonders  of  the  Divine  Providence,  for  pro- 
tecting the  holy  things  of  the  church,  and  for 
saving  all  as  many  as  can  be  saved,  and  as  it  were 
of  rescuing  from  the  fire  those  who  are  willing  to 
be  rescued.  —  D.  P.  257. 

Evils  are  permitted  for  the  Sake  of  Salvation. 

V2S\.  Unless  it  were  permitted  man  to  think  ac- 
cording to  the  love  of  his  will,  which  is  implanted 
in  him  from  inheritance,  that  love  would  remain 
shut  up,  and  never  come  into  man's  sight ;  and  the 
love  of  evil  not  apparent,  is  like  an  enemy  in  am- 
bush, like  corruption  in  a  sore,  like  poison  in  the 
blood,  and  like  rottenness  in  the  chest ;  which,  if 
they  are  kept  shut  in,  induce  death.  But  yet, 
when  it  is  permitted  man  to  think  the  evils  of  his 
life's  love  even  to  intention,  they  are  cured  by 
spiritual  means,  as  diseases  are  by  natural  means. 
What  man  would  be,  if  it  were  not  allowable  for 
him  to  think  according  to  the  delights  of  his  life's 
love,  shall  now  be  told:  he  would  no  longer  be 
man  ;  he  would  lose  his  two  faculties,  which  are 
r.allcd   liberty  and  rationality,  in  wliich   humanity 


itself  consists  :  the  delights  of  those  evils  would 
take  possession  of  the  interiors  of  his  mind,  so  far 
as  to  shut  the  gate,  and  then  he  could  not  do  oth- 
erwise than  speak  and  do  like  things  ;  and  thus 
would  be  insane  not  only  before  himself,  but  also 
before  the  world  ;  and  at  length  he  would  not  know- 
how  to  conceal  the  private  parts :  but  lest  he 
should  become  such,  it  is  indeed  permitted  him 
to  think  and  will  his  hereditary  evils,  but  not  to 
speak  and  do  them ;  and  in  the  mean  time,  he 
learns  civil,  moral  and  spiritual  things,  which  also 
enter  into  his  thoughts,  and  remove  those  insani- 
ties, and  through  whicli  he  is  cured  by  the  Lord  ; 
but  still  no  further  than  that  he  may  know  how  to 
guard  the  door;  unless  he  also  acknowledges  God, 
and  implores  His  help,  that  he  may  be  able  to  re- 
sist them  :  and  as  far  as  he  then  resists,  so  far  he 
does  not  admit  them  into  the  intentions,  and  at 
length  neither  into  the  thoughts.  Since  therefore 
it  is  in  man's  liberty  to  think  as  he  pleases,  for  the 
sake  of  the  end  that  his  life's  love  may  go  forth 
from  its  lurking-places  into  the  light  of  his  under- 
standing, and  since  he  otherwise  would  not  know 
any  thing  concerning  his  evil,  and  thus  would  not 
shun  it,  it  follows  that  it  would  increase  with  him, 
until  there  would  not  be  left  room  for  renewal  with 
him,  and  hardly  with  his  children,  if  he  should  be- 
get any  ;  for  the  evil  of  the  parent  ia  handed  down 
to  the  offspring :  but  the  Lord  provides  that  this 
should  not  be  done. 

1282.  The  Lord  might  have  cured  the  under- 
standing with  every  man,  and  thus  have  caused 
that  he  should  not  think  evils  but  goods  ;  and  this, 
by  various  fears,  by  miracles,  by  speaking  with  the 
dead,  and  by  visions  and  dreams ;  but  only  to  cure 
the  understanding,  is  only  to  cure  man  outwardly ; 
for  the  understanding  with  its  thought  is  the  exter- 
nal of  man's  life,  and  the  will  with  its  affection  ia 
the  internal  of  his  life;  wherefore  the  curing  of 
the  understanding  alone  would  be  like  a  palliative 
cure,  by  which  the  interior  malignity  is  shut  in 
and  prevented  from  coming  out :  it  would  consume 
first  the  neighboring,  and  afterwards  the  remoter 
parts,  until  all  would  be  mortified ;  it  is  the  will 
itself  which  is  to  be  cured,  not  by  the  influx  of 
the  understanding  into  it,  because  that  is  not 
given ;  but  by  instruction  and  exhortation  from 
the  understanding.  If  the  understanding  only  is 
cured,  man  would  become  like  a  preserved  carcass, 
spread  over  with  fragrant  spices  and  roses,  which 
shortly  imbibe  the  stench  from  the  carcass,  so  that 
they  cannot  be  presented  to  one's  nose  :  so  would 
it  happen  with  heavenly  truths  in  the  understand- 
ing, if  evil  love  of  the  will  was  obstructed.  —  D. 
P.  281,  282. 

Divine  Providence  equally  with  the  Evil  as 
with  the  Good. 

1283.  The  Divine  Providence,  not  only  with  the 
good,  but  also  with  the  evil,  is  universal  in  the 
most  particular  things ;  and  still  it  is  not  in  their 
evils.  It  was  shown  above,  that  the  Divine  Prov- 
idence is  in  the  most  particular  things  of  the 
thoughts  and  affections  of  man ;  by  which  is  un- 
derstood, that  man  can  think  and  will  nothing  of 
himself;  but  that  all  that  he  thinks  and  wills,  and 
thence  speaks  and  does,  is  from  influx ;  if  it  ia 
good,  from  influx  from  heaven,  and  if  evil,  from 
influx  from  hell ;  or,  what  is  the  same,  that  good 
is  from  influx  from  the  Lord,  and  evil  from  the  pro- 
prium  of  man.  But  I  know  that  these  things  can 
hardly  be  comprehetided,  because  a  distinction  ia 
made  between  that  which  flows  in  from  heaven  or 
from  the  Lord,  and  that  which  flows  in  from  hell 


WRITINGS    OF    EMANUEL    SWEDENBOUG. 


273 


or  from  the  proprium  of  man ;  and  still  it  is  said, 
that  the  Divine  Providence  is  in  the  most  particu- 
lar thinjjs  of  the  thoajrhts  and  affections  of  man, 
so  far  that  man  cannot  tiiink  and  will  from  him- 
self: but  because  it  is  said,  tliat  he  can  also  I'rom 
hell,  also  from  his  proprium,  it  appears  as  contra- 
dictory, but  still  it  is  not  ;  that  it  is  not,  will  bo 
seen  in  what  follows,  after  some  things  are  pre- 
mised, which  will  illustrate  the  subject. 

1284.  That  no  one  can  think  from  himself,  but 
from  the  Lord,  all  the  angels  of  heaven  confess  ; 
but  that  no  one  can  think  from  any  other  than 
from  himself,  all  tiie  spirits  of  hell  say :  yet  it  has 
many  times  been  shown  to  the  latter,  that  not  one 
of  them  thinks  from  himself,  nor  can ;  but  that  it 
flows  in :  but  in  vain  ;  they  did  not  wish  to  receive 
it.  But  experience  will  teach,  first,  that  all  of 
thougiit  and  affection,  even  with  the  spirits  of  hell, 
flows  in  from  heaven ;  but  that  good  flowing  in  is 
there  turned  into  evil,  and  truth  into  falsity  ;  thus 
all  into  the  opposite :  this  has  been  shown  thus  ; 
there  was  let  down  from  heaven  a  certain  truth 
from  the  Word,  and  this  was  received  by  those 
who  were  above  in  hell,  and  by  them  it  was  let 
down  into  the  lower  parts  even  to  the  lowest ;  and 
in  the  way  it  was  successively  turned  into  falsity, 
and  at  length  into  the  falsity  altogether  opposite  to 
the  truth ;  and  they  with  whom  it  was  turned, 
thought  the  falsity  as  from  themselves,  and  did 
not  know  otherwise  ;  when  yet  it  was  a  truth  from 
heaven  thus  falsified  and  perverted  while  flowing 
down  in  the  way  to  tJie  lowest  hell.  That  this 
has  been  done,  I  have  heard  three  or  four  times : 
the  like  is  done  with  good ;  this  flowing  down 
from  heaven  is  progressively  turned  into  evil  oppo- 
site to  the  good.  Hence  it  was  manifest,  that 
truth  and  good  proceeding  from  the  Lord,  received 
by  tiiose  who  are  in  falsity  and  in  evil,  is  changed, 
find  passes  into  another  form,  so  that  the  first  form 
<k)os  not  appear.  The  like  takes  place  with  every 
evil  man  ;  for  he,  as  to  his  spirit,  is  in  hell. 

128.5.  That  neither  does  any  one  in  hell  think 
from  liimself,  but  from  others  around  him,  nor 
these  others  from  themselves,  but  also  from  others, 
and  that  thoughts  and  affections  go  in  order  from 
society  to  society,  without  any  one  knowing  oth- 
erwise than  that  they  are  from  himself,  has  been 
very  often  shown.  Some  who  believed  that  they 
thought  and  willed  from  themselves,  were  sent 
int'v  a  f ociety,  the  communication  with  the  neigh- 
ooring  ones  being  intercepted,  to  which  also  their 
thougits  vere  accustomed  to  extend,  and  they 
were  deta  .ned  in  it :  and  then  they  were  told  to 
think  otherwise  than  the  spirits  of  that  society 
tiiought,  and  to  compel  themselves  to  think  con- 
trary to  it;  but  they  confessed  that  this  was  im- 
possible to  them.  This  was  done  with  many,  and 
with  Leibnitz  too;  who  also  was  convinced  that 
no  one  thinks  from  himself,  but  from  others,  and 
that  neither  do  others  from  themselves,  and  that 
all  do  from  influx  from  heaven,  and  that  heaven 
does  from  influx  from  the  Lord.  Some,  meditating 
on  this  subject,  said  that  this  was  astonishing,  and 
that  scarcely  any  one  could  be  led  to  believe  it, 
because  it  is  altogether  contrary  to  appearance ; 
Hut  that  still  they  could  not  deny  it,  because  it 
■«raa  fully  shown :  but  yet,  when  they  were  in  the 
aomiration,  they  said,  that  thus  they  were  not  in 
fault  that  they  thought  evil:  also  that  it  thus 
seemed  as  if  evil  was  from  the  Lord:  and  also 
that  they  did  not  comprehend  how  the  Lord  alone 
could  cause  tluit  all  should  think  in  such  different 
manners.  But  these  three  things  are  to  be  un- 
folded in  the  following  pages. 
35 


1286.  To  the  experiments  adduced  must  also 
be  added  these  :  when  it  was  given  me  by  the 
Lord  to  speak  with  spirits  and  angels,  this  arca- 
num was  immediately  disclosed  to  me;  for  it  was 
said  to  me  I'rom  heaven,  tliat  I  believed  like  oth- 
ers, that  I  thought  and  that  I  willed  of  myself; 
when  yet  nothing  was  from  myself;  but  that  if 
good,  that  it  was  from  the  Lord,  and  if  evil,  it 
was  from  hell :  that  it  was  so,  was  also  demon- 
strated to  the  life  by  various  thoughts  and  affec- 
tions induced  upon  me ;  and  it  was  gradually 
given  to  perceive  and  feel  it ;  wherefore,  after- 
wards, as  soon  as  any  evil  glided  into  the  will,  or 
any  falsity  into  the  understanding,  I  searched 
whence  it  was,  and  it  was  disclosed  to  me ;  and  it 
was  also  given  to  speak  with  them,  to  confute 
them,  and  to  compel  them  to  recede,  and  thus  to 
take  back  their  evil  and  falsity,  and  retain  it  with 
themselves,  and  not  infuse  any  such  thing  into  my 
thought  any  more:  this  has  been  done  a  thousand 
times ;  and  I  have  remained  in  this  state  now  for 
many  years,  and  still  remain  in  it :  and  yet  I  seem 
to  myself  to  think  and  will  of  myself  like  others, 
with  no  difference ;  for  it  is  of  the  Providence  of 
the  Lord  that  it  should  appear  so  to  every  one,  as 
was  shown  above  in  an  article  thereon.  Novitiate 
spirits  wonder  at  this  my  state,  not  seeing  other- 
wise than  that  I  do  not  think  and  will  any  thing 
of  myself,  and  therefore  that  I  am  like  some  empty 
thing :  but  I  have  opened  the  arcanum  to  them ; 
and  that  I  also  still  think  interiorly,  and  perceive 
what  flows  into  my  exterior  thought,  whether  it  is 
from  heaven  or  whether  from  hell ;  and  that  I  re- 
ject the  latter,  and  receive  the  former,  and  that  I 
still  seem  to  myself  to  think  and  will  of  myself, 
like  them.  —  D.  P.  287-2!  »0. 

1287.  That  from  one  only  fountain  of  life  flows 
in  all  that  man  thinks  and  wills,  and  hence  that  he 
speaks  and  does,  and  still  that  the  only  fountaio 
of  life,  which  is  the  Lord,  is  not  the  cause  that 
man  thinks  evil  and  falsity,  may  be  illustrated  by 
these  things  in  the  natural  world :  from  its  sun 
proceed  heat  and  light,  and  these  two  flow  into  all 
subjects  and  objects,  which  appear  before  the 
eyes ;  not  only  into  good  subjects  and  beautiful 
objects,  but  also  into  evil  subjects  and  unbeautiful 
objects,  and  produce  varieties  in  them :  for  they 
flow  in  not  only  into  trees  which  bear  good  fruits, 
but  also  into  trees  which  bear  bad  fruits ;  yea,  also 
into  the  fruits  themselves,  and  give  vegetations  to 
them :  in  like  manner  into  good  seeds,  and  also 
into  weeds :  then  too  into  shrubs  of  good  use  or 
wholesome,  and  also  into  shrubs  of  evil  use  or 
poisonous :  and  yet  it  is  the  same  heat,  and  the 
same  light,  in  which  there  is  no  cause  of  evil,  but 
this  is  in  tiie  subjects  and  objects  receiving.  The 
heat  which  hatches  eggs  in  which  lies  hid  an  owl, 
a  toad,  an  asp,  does  the  like  as  when  it  hatches 
eggs  in  which  lies  hid  a  dove,  a  beautiful  bird,  and 
a  swan  :  place  eggs  of  both  kinds  under  a  hen, 
and  from  her  heat,  which  in  itself  is  harmless,  they 
will  be  hatched ;  what  therefore  has  heat  in  com- 
mon with  those  evil  and  noxious  things  ?  Heat, 
flowing  into  marshy,  stercoraceous,  rotten  and 
cadaverous  things,  does  in  like  manner  as  it  does 
when  into  vinous,  fragrant,  vegetative  and  living 
things :  who  does  not  see  that  the  cause  is  not  in 
the  heat,  but  in  the  subject  receiving  ?  Th''  same 
light  also  presents  pleasant  colors  in  one  object, 
and  unpleasant  in  another ;  yea,  it  brightens  itself 
in  bright  things,  and  shines  ;  and  it  dims  itself  in 
things  inclining  to  black,  and  darkens  itself.  It 
is  the  like  in  the  spiritual  world :  there  also  la 
heat  and  liffht  from  its  eun.  which  is  the  Lon" 


274 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


which  flow  from  Him  into  their  subjects  and  ob- 
jects :  the  subjects  and  objects  there  are  angels 
and  spirits  ;  in  particular,  the  voluntary  and  intel- 
lectual things  of  thorn.  Ileat  there  is  the  divine 
love  proceeding,  and  light  there  is  the  divine  wis- 
dom proceeding :  these  are  not  the  cause  that  they 
are  received  otherwise  by  one  than  by  another  ;  for 
the  Lord  says,  "  That  he  maketh  the  sun  to  rise 
upon  the  evil  and  the  good,  and  sendeth  rain  upon 
the  just  and  the  unjust,"  Matt.  v.  4.5:  by  the  sun 
in  the  supreme  spiritual  sense  is  understood  the 
Divine  Love,  and  by  rain,  the  Divine  Wisdom. 

1288.  To  these  things  I  will  add  an  angelic  sen- 
timent concerning  will  and  intelligence  with  man  : 
the  sentiment  is  this,  that  there  is  not  given  a 
grain  of  his  own  will  and  his  own  prudence  with 
any  man ;  saying,  if  there  was  given  a  grain  with 
any  one  whatever,  heaven  would  not  hold  together, 
nor  hell ;  and  the  wholf  human  race  would  perish  : 
the  reason  they  say  is,  because  myriads  of  myriads 
of  men,  as  many  as  have  been  born  from  the  crea- 
tion of  the  world,  constitute  heaven  and  hell ;  one 
of  which  is  under  the  other  in  such  order,  that  on 
both  sides  they  make  a  one;  heaven  one  beautiful 
man,  and  hell  one  monstrous  man:  if  any  had  a 
grain  of  his  own  will  and  his  own  intelligence, 
that  one  could  not  subsist,  but  would  be  torn  in 
pieces,  and  with  it  would  perish  that  divine  form  ; 
which  can  no  otherwise  hold  together  and  be  per- 
manent, than  when  the  Lord  is  all  in  all,  and  they 
nothing  in  the  whole.  They  say  there  is  still  a 
reason;  that  to  think  and  will  from  self,  is  the  Di- 
vine itself;  and  to  think  and  will  from  God,  is  the 
human  itself;  and  the  Divine  itself  cannot  be  ap- 
propriated to  any  man,  for  thus  man  would  become 
God.  Keep  this,  and  if  you  wish,  you  will  be 
confirmed  by  the  angels,  when  you  come  into  the 
spiritual  world  after  death. 

l'2Sd.  It  was  said  above,  that  when  certain  ones 
were  convinced  that  no  one  thinks  from  himself, 
but  from  others,  and  tliat  all  others  do  not  from 
themselves,  but  from  influx  tluongh  heaven  from 
the  Lord,  they  said  in  admiration,  that  thus  they 
are  not  in  fault  if  they  do  evil ;  also,  that  thus  it 
seems  that  evil  is  from  the  Lord ;  as  also,  that 
they  did  not  comprehend  that  the  Lord  alone  could 
cause  that  all  should  think  in  such  different  man- 
ners. Now  because  these  three  things  cannot  but 
flow  into  the  thoughts  with  those  who  only  think 
of  effects  from  etfects,  and  not  of  effects  from 
causes,  it  is  necessary  that  they  should  be  taken 
up,  and  be  disclosed  from  causes.  First  :  That 
thus  they  would  not  bo  in  fault,  that  they  do  evil : 
for  if  all  that  man  thinks  flows  in  from  others,  it 
seems  as  if  the  fault  was  with  those  from  whom 
it  flows  in:  but  still  the  fault  itself  is  with  him 
who  receives,  for  he  receives  it  as  his  own,  nor 
does  hQ  know  any  other,  nor  wish  to  know  any 
other :  for  every  ono  wishes  to  be  his  own, 
and  to  be  led  of  himself,  especially  to  think 
and  will  from  himself;  for  this  is  freedom  itself, 
which  appears  as  proprium,  in  which  every  man 
is ;  wherefore,  if  he  knew  that  that  which  he 
thinks  and  wills  flowed  in  from  another,  he  would 
seem  to  himself  as  if  bound  and  a  captive,  no 
longer  at  his  own  direction  ;  and  thus  all  the  de- 
light of  his  life  would  perish,  and  at  length  the 
human  itself.  That  it  is  so,  1  "have  often  seen 
confirmed :  it  was  given  to  some  to  perceive  and 
feel  that  they  were  led  by  others ;  they  then 
burned  with  anger,  till  they  became  as  if  out  of 
their  right  mind  ;  and  they  said  that  they  would 
wish  ratljer  to  be  held  bound  in  hell,  than  not  be 
permitted  to  think  as  they  will,  and  to  will  as  they 


think :  that  this  is  not  permitted,  they  called  beinc, 
tied  as  to  the  life  itself,  which  is  harder  and  more 
intolerable  than  to  be  tied  as  to  body :  not  ta 
be  permitted  to  speak  and  do  as  they  think  and 
will,  they  did  not  call  beinsr  tied,  because  the  de- 
light of  civil  and  moral  life,  which  consists  in 
speaking  and  doing,  bridles  it,  and  at  the  same 
time  as  it  were  mitigates  it.  Now  because  man 
does  not  wish  to  know  that  he  is  led  by  others  to 
think,  but  wishes  to  think  from  himself,  and  also 
believes  this,  it  follows  that  he  is  in  fault,  nor  can 
reject  it  from  himself,  as  long  as  he  loves  to  think 
what  he  thinks  :  but  if  he  does  not  love  it,  he  re- 
leases himself  from  connection  with  them  ;  this  is 
done  when  he  knows  that  it  is  evil,  and  therefore 
wills  to  shun  it  and  desist  from  it ;  then  also  he  is 
taken  by  the  Lord  from  the  society  which  is  in 
that  evil,  and  is  transferred  into  a  society  in  which 
it  is  not:  but  if  he  knows  evil,  and  does  not  shun 
it,  then  the  fault  is  imputed  to  him,  and  he  be- 
comes guilty  of  that  evil.  Wfiatever  therefore 
man  believes  that  he  does  from  himself,  is  said  to 
be  done  from  man,  and  not  from  the  Lord.  Sec- 
ondly :  That  thus  it  seems,  that  evil  is  from  the 
Lord :  this  may  be  thought  as  a  conclusion  fron» 
the  things  which  were  shown  above,  which  are,, 
that  good  flowing  in  from  the  Lord  is  turned  into 
evil,  and  truth  into  flxlsity,  in  hell :  but  who  can- 
not see  that  evil  and  falsity  are  not  from  good  and 
truth,  thus  from  the  Lord,  but  from  the  subject 
and  object  receiving,  which  is  in  evil  and  falsity, 
and  perverts  and  inverts  it?  as  has  also  been  fully 
shown  above.  But  whence  evil  and  falsity  is  with 
man,  has  been  shown  many  times  in  the  preceding 
pages.  The  experiment  has  also  been  made  in 
the  spiritual  world  with  those  who  believed  that 
the  Lord  could  remove  evils  with  the  evil,  and  in- 
troduce goods  in  their  place,  and  thus  transfer  the 
whole  hell  into  heaven,  and  save  all :  but  that  this 
is  impossible,  will  be  seen  at  the  end  of  this  trea- 
tise, where  instantaneous  salvation  and  immediate 
mercy  are  to  be  discussed.  Thirdly:  That  they 
do  not  comprehend,  that  the  Lord  alone  can  cause 
that  all  should  think  in  so  different  a  manner:  the 
divine  love  of  the  Lord  is  infinite,  and  His  divine 
wisdom  is  infinite  ;  and  infinite  things  of  love  and 
infinite  tilings  of  wisdom  proceed  from  the  Lord, 
and  these  flow  in  vnth  all  in  heaven,  and  thence 
with  all  in  hell,  and  from  both  with  all  in  the 
world  ;  wherefore  it  cannot  be  wanting  to  any  one 
to  think  and  will,  for  infinite  things  are  infinitely 
all.  Those  infinite  things  which  proceed  from  the 
Lord,  not  only  flow  in  universally,  but  also  most 
particularly ;  for  tiie  Divine  is  universal  from 
things  the  most  particular ;  and  the  most  particu 
lar  divine  things  are  what  is  called  the  universal  * 
as  was  shown  above ;  and  the  most  particular  di 
vine  is  also  infinite.  From  these  things  it  may  be 
evident,  that  the  Lord  alone  makes  every  one 
think  and  will  according  to  his  quality,  and  ac- 
cording to  the  laws  of  His  Providence.  —  D.  P. 
2l>2-2t)4. 

Divine  Providence  concerning  the  Withdraw* 
nieut  from  Evil. 

121)0.  That  the  Divine  Providence  with  the  evil 
may  be  distinctly  perceived,  and  thus  compre- 
hended, the  following  things  are  to  be  explained 
in  series:  First:  That  there  are  innumerable 
tilings  in  every  evil :  every  evil  appears  before  man 
as  one  simple  thing;  so  appears  hatred  and  re- 
venge, so  theft  and  fraud,  so  adultery  and  whore- 
dom, so  pride  and  elation  of  mind,  besides  the 
rest ;  and  it  is  not  known  that  there  are  innumer- 


WRITINGS    OF   EMANUEL  SWEDENBORG. 


275 


anle  things  in  evnry  evil :  there  are  more  than 
thore  are  fibres  and  vessels  in  man's  body  ;  for  an 
evil  man  is  a  hell  in  the  least  form ;  and  iioll  con- 
sists of  myriads  of  myriads  ;  and  every  one  there 
is  in  form  as  a  m:in,  althontrh  monstrous  ;  and  all 
the  fibres  and  all  the  vessels  in  him  are  inverted : 
the  spirit  itself  is  an  evil,  appeariiifj  to  itself  as  a 
one  ;  but  as  many  innumerable  thinj^s  as  there  are 
in  it,  so  many  are  the  concupiscences  of  that  evil ; 
for  every  man  is  his  j^ood  or  his  evil,  from  the 
head  to  the  sole  of  the  foot :  since  therefore  an 
evil  one  is  such,  it  is  manifest  that  he  is  one  evil 
compounded  of  various  innumerable  ones,  which 
distinctly  are  evils,  and  are  called  concupiscences 
of  evil.  From  this  it  follows,  that  all  these  thinors, 
in  the  order  in  which  they  are,  must  be  repaired 
and  converted  by  the  Lord,  that  man  may  be  re- 
formed, and  that  this  cannot  be  done  except  by  the 
Divine  Providence  of  the  Lord,  successively  from 
man's  first  a^?  even  to  his  last.  Every  concu- 
piscence of  evil  in  hell,  when  it  is  represented, 
appears  like  a  noxious  animal;  as,  cither  like  a 
dragon,  or  like  a  basilisk,  or  like  a  viper,  or  like  an 
owl,  or  like  an  owlet,  and  so  on:  in  like  manner 
do  the  concupiscences  of  evil  appear  with  an  evil 
man,  when  he  is  viewed  by  the  anorels  :  all  these 
forms  of  concupiscences  must  be  converted  one  by 
one ;  the  man  himself,  who  as  to  his  spirit  appears 
as  a  man-monster  or  as  a  devil,  must  be  converted, 
that  he  may  be  like  a  bea\Uiful  anr^ol  ;  and  every 
concupiscence  of  evil  must  bo  converted,  that  it 
may  appear  like  a  lamb,  or  a  sheep,  or  like  a 
dove  and  a  turtle  dove ;  just  as  the  aflt?ctions 
of  good  of  the  angels  in  heaven  appear,  when  they 
are  represented  ;  and  to  convert  a  dragon  into  a 
Iamb,  a  basilisk  into  a  sheep,  and  an  owl  into  a 
dove,  cannot  be  done  except  gradually,  by  eradi- 
cating evil  from  their  seed,  and  implanting  good 
seed  in  its  plivce.  But  this  cannot  be  done  other- 
wise than  comparatively  as  is  done  with  the  graft- 
ing of  trees,  the  roots  of  which,  with  some  of  the 
trunk,  remain ;  but  still  the  ingrafted  branch  turns 
the  sap  extracted  through  the  old  root  into  sap 
making  good  fruits :  the  branch  to  be  ingrafted 
cannot  be  taken  from  elsewhere  than  from  the 
Lord,  who  is  the  tree  of  life ;  which  is  also  accord- 
ing to  the  words  of  the  Lord,  John  xv.  1-7.  Sec- 
ondly :  That  the  evil  of  himself  continually  leads 
himself  deeper  into  his  evils  :  it  is  said,  of  himself, 
because  all  evil  is  from  man ;  for  he  turns  good, 
which  is  from  the  Lord,  into  evil,  as  was  said 
above.  The  cause  itself  that  the  evil  leads  him- 
eelf  deeper  into  evil  is,  that  lie  brings  himself  into 
infernal  societies  more  and  more  interiorly,  and 
also  deeper  and  deeper,  as  he  wills  and  does  evil ; 
hence  also  the  delight  of  evil  increases,  and  this 
80  takes  possession  of  his  tliouglits  that  at  length 
he  feels  notliing  sweeter ;  and  he  who  has  brought 
himself  more  interiorly  and  deeper  into  infernal 
societies,  becomes  as  if  bound  around  with  bonds ; 
but  as  long  as  he  lives  in  the  world  he  does  not 
feel  the  bonds  ;  they  are  as  of  soft  wool,  or  of  deli- 
cate threads  of  silk,  which  ho  loves,  because  they 
titillate ;  but  after  death,  those  bonds  from  soft 
become  hard,  and  from  titillating,  galling.  That 
the  delight  of  evil  receives  increase,  is  known  from 
thefts,  robberies,  plunderings,  revenges,  domineer- 
mgs,  gains,  and  other  things :  who  does  not  feel 
elevations  of  delight  in  them  according  to  the 
success  and  according  to  unrestrained  exercise  ? 
it  is  known,  that  a  thief  feels  such  delight  in 
thefts  that  he  cannot  desist ;  and,  what  is  won- 
derful, that  he  loves  one  stolon  coin  more  than  ten 
coins  presented  as  a  gift:  the   like  would  also  be 


wun  adulteries,  unless  it  was  provided  that  that  evil 
should  decrease  in  potency  according  to  the  abuse: 
but  stillthe  delight  of  thinkingand  speakinir  of  them 
remains  with  many,  and  if  no  more,  still  the  lust  of 
touching.  But  it  is  not  known  that  this  is  from  hence, 
viz.,  that  he  brings  himself  into  infernal  societies 
more  and  more  interiorly,  also  deeper  and  deeper, 
as  he  commits  evils  from  will  and  at  the  same  time 
thought :  if  they  are  only  in  thought,  and  not  in 
the  will,  he  is  not  yet  with  evil  in  an  infernal  soci- 
ety ;  but  he  then  enters,  when  they  are  also  in  the 
will :  if  he  then  thinks  also  that  that  evil  is  con- 
trary to  the  precepts  of  the  decalogue,  and  makes 
them  divine,  he  then  commits  it  from  purpose,  and 
thereby  lets  himself  down  deeply,  from  which  he 
cannot  be  drawn  out  except  by  actual  repentance. 
It  is  to  be  known,  that  every  man  as  to  his  spirit 
is  in  the  spiritual  world  in  some  society  there;  an 
evil  man  in  an  infernal  society,  and  a  good  man  in 
a  heavenly  society;  he  also  appears  sometimes 
there,  when  he  is  in  deep  meditation.  Also,  that 
as  sound  with  speech  spreads  itself  around  in  the 
air  in  the  natural  world,  so  affliction  with  thought 
spreads  itself  around  into  societies  in  the  spiritual 
world:  there  is  also  a  correspondence  ;  for  affec- 
tion corresponds  to  sound,  and  thought  to  speech. 
Thirdly  :  That  the  Divine  Providence  with  the 
evil  is  the  continual  permission  of  evil,  to  the  end 
that  there  may  be  a  continual  withdrawment. 
That  the  Divine  Providence  with  evil  men  is  con- 
tinual permission,  is  because  nothing  else  can  go 
forth  from  their  life  but  evil ;  for  man,  whether  he 
is  in  good  or  in  evil,  cannot  be  in  both  at  the  same 
time,  nor  by  turns,  unless  he  is  lukewarm  ;  and 
evil  of  life  is  not  introduced  into  the  will  and 
through  it  into  thought  by  the  Lord,  but  is  intro- 
duced by  man  ;  and  this  is  called  permission.  Now 
because  all  things  which  an  evil  man  wills  and 
thinks  arc  of  permission,  it  is  asked.  What  then  is 
the  Divine  Providence  therein,  which  is  said  to 
be  in  things  the  most  particular  with  every  man, 
as  well  evil  as  good  ?  but  it  consists  in  this,  that 
it  continually  permits  for  the  end,  and  that  it  per- 
mits such  things  as  are  of  the  end,  and  not  others  ; 
and  that  it  continually  surveys,  separates,  and 
purifies  the  evils  which  proceed  from  permission, 
and  those  not  agreeing  it  sends  away  and  dis- 
charges through  unknown  ways :  these  things  are 
especially  done  in  man's  interior  will,  and  from 
this  in  his  interior  thought :  the  Divine  Provi- 
dence is  also  continual  in  this,  that  it  takes  care 
lest  the  things  to  be  sent  away  and  disciiarged 
should  be  received  again  by  the  will;  since  all 
things  which  are  received  by  the  will,  are  appro- 
priated to  man  ;  but  those  which  are  received  by 
the  thought,  and  not  by  the  will,  are  separated  and 
sent  off.  This  is  the  continual  Providence  of  the 
Lord  with  the  evil,  which,  as  was  said,  is  a  contin- 
ual permission,  for  the  end  that  there  may  be  a 
perpetual  withdrawment.  Concerning  these  things 
man  scarcely  knows  any  thing,  because  he  does 
not  perceive :  the  primary  cause  that  he  does  not 
perceive  is,  because  they  are  evils  of  the  concu- 
piscences of  his  life's  love,  and  these  evils  are  not 
felt  as  evils,  but  as  delights,  to  which  no  one  at- 
tends :  who  attends  to  the  delights  of  his  love  ? 
in  them  his  thought  swims,  like  a  boat  which  is 
carried  in  the  current  of  a  river ;  and  it  is  perceived 
as  an  atmosphere  smelling  fragrantly,  whicli  is 
drawn  in  with  a  full  breath :  he  can  only  feel 
something  of  them  in  his  external  thought,  but 
still  he  neither  attends  to  them  there,  unless  he 
knows  full  well  that  they  are  evils.  But  more 
will  be  said  concerning  these  things  in  what  now 


276 


COMPENDIUM    OF    THE    THEOLOGICAL    AND  SPIRITUAL 


follows.      Fourthly  :    That    the     withdrawment 
from  evil  is  done  by  the  Lord  in  a  thousand  ways, 
even  the  most  secret :  only  a  few  of  them  have 
been  disclosed  to  me,  and  none  but  the  most  com- 
mon ;  which  are,  that  tlie  delights  of  the  concu- 
piscences, concerning  which  man  knows  nothing, 
are  emitted  in  heaps  and  bundles  into  the  interior 
thoughts,  which  are  of  the  spirit  of  man,  and  thence 
into  his  exterior  thoughts,  in  which  they  appear  un- 
der some  sense  of  pleasure,  either  pleasant  or  eager, 
and  are  mixed  there  with  his  natural  and  sensual 
delights :  the  means  of  separation  and  purification 
are  there,  and  also  the  ways  of  withdrawment  and 
discharge:  the  means  are  especially  the  delights  of 
meditation,  thought  and  reflection  for  the  sake  of 
certain  ends,  which  are  uses;  and  the  ends  which 
are  uses  are  just  as  many  as  are  the  particulars 
and  singulars  of  any  one's  business  or  function,  and 
as  are  the  delights  of  reflection  for  the  sake  of  the 
ends  that  he  may  appear  as  a  civil  and  moral,  and 
also  as  a  spiritual  man  ;  besides  the  undelightful 
things  which  sometimes  come  in :  these  delights, 
because  they  are  of  his  love  in  the  external  man, 
are  means  of  the  separation,  purification,  excretion 
and  withdrawment  of  the  delights  of  the  concu- 
piscences of  evil  in  the  internal  man.     Let  there 
be  as  an  example  an  unjust  judge,  who  regards 
gains  or  friendships  as  ends,  or  as  the  uses  of  his 
function  :  interiorly  he  is  continually  in  them,  but 
exteriorly  that  he  may  act  as  one  skilled   in  the 
law  and  just :  he  is  continually  in  the  delight  of 
meditation,  thought,  reflection  and  intention,  that 
he  may  bend,   turn,  accommodate  and  adapt  the 
right,  so  that  it  may  appear  conformable  to  the 
laws,  and  analogous  to  justice ;  nor  does  he  know 
that  his   internal   delight  consists  of  clandestine 
craftinesses,  frauds,  deceits,  thefts,  and  many  other 
things  ;  and  that  that  delight,  composed  of  so  many 
delights  of  the  concupiscences  of  evil,  rules  in  all 
and   each  of  the  things  of  external   thought,   in 
which  the  delights  of  the  appearance  that  he  is 
just  and  sincere,  are :  into  these  external  delights 
the  internal  delights  are  let  down,  and  are  mixed 
like  food  in  the  stomach,  and  are  there  separated, 
purified  and  drawn  off".     That  the  withdrawment 
from  evils  is  done  by  the  Lord  in  a  thousand  ways, 
even  the  most  secret,  cannot  better  be  seen,  and 
tlnis  concluded,  than  from  the  secret  operations  of 
the  soul  in  the  body:  those  concerning  which  man 
knows,  are  these  ;  that  he  looks  at  tlie  food  which 
he  is  about  to  eat,  perceives  it  by  the  smell,  has 
an  appetite  for  it,  tastes  it,  masticates  it  with  the 
teeth,  turns  it  back  by  the  tongue  into  the  cesoph- 
agus,  and  so  into  the  stomach  ;  but  yet  the  secret 
operations  of  the  soul,  concerning  which  he  knows 
nothing,  because  he  is  not  sensible  of  them,  are 
these  ;  that  the  stomach  rolls  round   the  received 
food,  opens  and  separates  it  by  solvents,  that  is, 
digests  it,  and   presents  suitable  parts  to  the  little 
ducts  opening  there   and  to  the  passages,  which 
imbibe  them  ;  and  that  it  sends  off  some  into  the 
blood,  some  into  the  lymphatic  vessels,  some  into 
the  lacteal  vessels  of  the  mesentery,  and  lets  down 
some   into   the   intestines ;   then   that   the   chyle, 
drawn  up  from  its  cistern  in  the  mesentery  through 
the  thoracic  duct,  is  brought  into  the  vena  cava, 
and  so  into   the   lieart,  and  from  the   heart   into 
the  lungs,  and  from  these  through  the  left  ven- 
tricle of  the  heart  into  the  aorta,  and   from  this 
through  the  branches,  into  the  viscera  of  the  whole 
body,  and  also  into  the  kidneys,  in  each  of  which 
there  is  made  a  separation  and  purification  of  the 
blood,  and  a  withdrawment  of  things  heterogene- 
ous :  to  say  nothing  as  to  how  the  heart  sends  up 


its  blood,  purified  in  the  lungs,  into  the  brain  , 
which  is  done  by  the  arteries,  that  are  called  the 
carotids ;  and  how  the  brain  sends  back  tne  vivi- 
fied blood  into  the  vena  cava,  mentionea  mat 
above,  where  the  thoracic  duct  orings  m  tne  cny.e, 
and  so  again  into  the  heart  These,  besides  mnu- 
merable  other  things,  are  tne  secret  operations  of 
the  soul  in  the  body :  of  them  man  feels  nothing, 
and  he  who  is  not  skilled  in  the  science  of  anato- 
my, knows  nothing ;  and  yet  the  like  things  are 
done  in  the  interiors  of  the  mind  of  man  ;  for  noth- 
ing can  be  done  in  the  body,  unless  thence  ;  for 
the  mind  of  man  is  his  spirit,  and  his  spirit  is 
equally  a  man,  with  the  only  difference,  that  the 
things  which  are  done  in  the  body  are  done  natu- 
rally, and  the  things  which  are  done  in  the  mind 
are  done  spiritually  :  there  is  in  every  way  a  sim- 
ilarity. From  these  things  it  is  manifest  that  the 
Divine  Providence  operates  in  a  thousand  ways, 
even  the  most  secret,  with  every  man ;  and  that 
it  is  continual  in  the  end  of  purifying  him,  because 
it  is  in  the  end  of  saving  him;  and  that  nothing 
more  is  incumbent  upon  man,  but  to  remove  evils 
in  the  external  man  :  the  rest  the  Lord  provides 
if  he  is  implored.  —  D.  P.  21>6. 


Particular    Leading    of   the    Good    and    Evil 
through  this  World. 

1291.  There  are  in  the  world  men-angels,  and 
there  are  men-devils  ;  heaven  is  from  men-angels, 
and  hell  is  from  men-devils.  With  a  man-angel 
all  the  degrees  of  his  life  are  open  even  to  the 
Lord  ;  but  with  a  man-devil  only  the  ultimate  de- 
gree is  open,  and  the  superior  degrees  are  closed. 
A  man-angel  is  led  of  the  Lord  both  from  within 
and  from  without;  but  a  man-devil  is  led  of  him- 
self from  within,  and  of  the  Lord  from  without. 
A  man-angel  is  led  of  the  Lord  according  to  order, 
from  within  from  order,  from  without  to  order;  but 
a  man-devil  is  led  of  the  Lord  to  order  from  with- 
out, but  of  himself  against  order  from  within.  A 
man-angel  is  continually  withdrawn  from  evil  by 
the  Lord,  and  led  to  good  ;  but  a  man-devil  is  con- 
tinually, also,  withdrawn  by  the  Lord  from  evil, 
but  from  a  more  grievous  to  a  less  one,  for  he  can- 
not be  led  to  good.  A  man-angel  is  continually 
withdrawn  from  hell  by  the  Lord,  and  is  led  into 
a  heaven  more  and  more  interiorly  ;  but  a  man- 
devil  is  continually,  also,  withdrawn  from  hell,  but 
from  a  more  grievous  to  a  milder  one,  for  he  can- 
not be  led  into  heaven.  A  man-angel,  because 
he  is  led  of  the  Lord,  is  led  by  civil  law,  by  moral 
law,  and  by  spiritual  law,  on  account  of  the  Divine 
[principle]  which  is  in  them  ;  a  man-devil  is  led 
by  the  same  law,  but  on  account  of  what  is  of  him- 
self in  them.  A  man-angel  from  the  Lord  loves 
the  goods  of  the  church,  which,  also,  are  the  goods 
of  heaven,  because  they  are  goods,  in  like  manner, 
its  truths,  because  they  are  truths  ;  but  of  himself 
he  loves  the  goods  of  the  body  and  of  the  world, 
because  they  are  for  use,  and  because  they  are  for 
pleasure,  in  like  manner,  the  truths  which  are  of 
the  sciences,  yet  he  loves  both  the  latter  and  the 
former  apparently  of  himself,  but  actually  from  the 
Lord  :  but  a  man-devil  from  himself,  alpo  loves  the 
goods  of  the  body  and  of  the  world,  because  they 
are  for  use,  and  because  they  are  for  pleasure,  in 
like  manner  the  truths  wliich  are  of  the  sciences ; 
but  he  loves  both  the  latter  and  the  f  )rmer  appar- 
ently from  himself,  but  actually  from  hell.  A 
man-angel  is  in  freedom  and  in  the  delight  of  his 
heart,  when  he  does  good  from  good,  and  likewise 
when  he  is  not  doing  evil ;  but  a  man-devil  is  in 
freedom  and  in  the  delight  of  his  heart  when  ho 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


277 


does  {^ood  from  evil,  and  likewise  wliilst  he  is 
doing  evil.  A  man-angel  and  a  nian-devil  appear 
like  to  each  other  as  to  externals,  but  they  are  alto- 
gether unlike  as  to  internals  ;  wherefore,  when  ex- 
ternal things  are  laid  aside  by  death,  they  are  mani- 
festly unlike ;  the  one  is  taken  away  into  heaven,  and 
the  other  is  conveyed  down  to  hell.  — Jl.  E.  1145. 

12!t2.  Man  is  not  in  hell  as  a  spirit  who  is  in- 
scribed in  the  society,  for  man  is  continually  in  a 
state  of  reformation  ;  wherefore,  according  to  liis 
life  and  its  changes,  he  is  transferred  by  the  Lord 
from  one  society  of  hell  into  another,  if  he  is 
evil ;  but  if  he  suffers  himself  to  be  reformed,  he 
is  led  out  of  hell,  and  is  led  away  into  heaven,  and 
is  also  transferred  there  from  one  society  to  an- 
other, and  this  until  death  ;  after  which  he  is  no 
longer  carried  from  society  to  society  there  ;  be- 
cause he  is  then  no  longer  in  a  state  of  reformation, 
but  remains  in  that  in  which  he  is  according  to 
life :  wherefore,  when  man  dies,  he  is  inscribed  in 
his  place.       D.  P.  307. 

V2i)S.  B  t  that  man  may  be  brought  out  of  hell, 
and  brougli  into  heaven,  by  the  Lord,  it  is  neces- 
sary that  he  should  resist  hell,  that  is,  evils,  as  from 
himself;  if  he  does  not  resist  as  from  himself,  he 
remains  in  hell,  and  hell  in  him,  nor  are  they  sep- 
arated to  eternity.  This,  likewise,  follows  from 
the  above-mentioned  laws  of  Divine  Providence, 
which  have  been  explained.  That  this  is  the  case, 
experience  also  will  teach  :  evils  are  removed  from 
man  either  by  punishments,  or  by  temptations  and 
consetjuent  aversions,  or  by  the  affections  of  truth 
and  good.  Evils  are  removed  by  punishments  with 
those  who  are  not  reformed ;  by  temptations  and 
consequent  aversions  with  those  about  to  be  re- 
formed ;  and  by  the  affections  of  truth  and  good 
with  the  regenerate.  Experience  is  this ;  when  an 
unreformed  or  evil  person  undergoes  punishments, 
.as  is  the  case  in  hell,  he  is  kept  in  the  punishment 
until  it  is  perceived  that  of  himself  he  refuses  evils, 
nor  Ls  he  sooner  liberated,  and  thus  he  is  com- 
pelled of  himself  to  remove  evils ;  if  he  be  not  pun- 
ished even  to  that  intention  and  will,  he  remains 
in  his  evil ;  nevertheless,  evil  is  not  still  extirpated, 
because  he  has  not  compelled  himself,  therefore  it 
remains  within,  and  recurs  when  the  fear  ceases. 
Evils  are  removed  by  temptations  with  those  who 
jare  about  to  be  reformed,  which  temptations  are 
not  punishments,  but  combats :  persons  in  these 
circumstances  are  not  compelled  to  resist  evils,  but 
compel  themselves,  and  implore  the  Lord,  and  are 
thus  liberated  from  the  evils  wiiich  they  have  re- 
sisted ;  these  afterwards  desist  from  evils,  not  from 
any  fear  of  punishment,  but  from  aversion  to  evil, 
which  aversion  in  their  case  is  at  length  resistance. 
But  with  the  regenerate;  there  are  not  any  temp- 
tations or  combats,  but  affections  of  truth  and  good, 
which  withhold  evils  at  a  distance  from  them  :  for 
they  are  altogether  separated  from  hell,  from 
whence  evils  come,  and  are  conjoined  to  the  Lord. 
To  be  separated  and  removed  from  evils  is  nothing 
else  tlian  to  be  separated  and  removed  from  infer- 
nal societies.  The  Lord  is  able  to  separate  and 
remove  all,  as  many  as  He  wills,  from  infernal  so- 
cieties, tiuis  from  evils,  and  is  likewise  able  to 
transniit  tliem  into  heavenly  societies,  thus  into 
goods,  but  this  endures  only  for  a  few  hours,  after 
which  the  evils  recur :  this,  also,  I  have  occasion- 
ally seen  effected,  and  likewise  that  the  evil  per- 
son continued  evil  as  before.  In  the  whole  spirit- 
ual world  tJiere  is  not  given  an  example  of  any  one 
being  removed  from  evils,  except  by  combat  or  re- 
sistance as  from  himself,  or  of  any  one  being  re- 
moved, except  by  the  Lord  alone. — ^i.  E.  1164. 


1294.  But  how  the  Lord  flows  in,  and  how  man 
is  thus  led,  cannot  be  known  from  any  other  source, 
than  from  the  spiritual  world,  in  which  world  man 
is  as  to  his  spirit,  thus  as  to  his  affections  and  con- 
sequent thoughts,  for  the  latter  and  the  former  are 
tiie  spirit  of  man,  and  it  is  this  which  thinks  from 
his  affection,  and  not  the  body.  The  affections  of 
man,  from  which  his  thoughts  are  derived,  iiave 
extent  into  societies  in  the  spiritual  world,  in 
every  direction,  into  a  greater  or  lesser  number 
according  to  the  quantity  or  (juaiity  of  affection  : 
within  those  societies  man  is  as  to  his  spirit,  tied 
to  them  as  with  stretched-out  cords  which  circum- 
scribe the  space  for  his  walking,  and  then  as  he 
proceeds  from  one  affection  into  another,  so  ho 
proceeds  from  one  society  into  another,  and  in 
whatsoever  society  he  is,  and  wheresoever  he  is  in 
the  society,  there  is  the  centre  from  which  thf^ 
affection  and  its  thought  expatiates  to  the  rest  of 
the  society  as  to  circimifercnces,  which  thus  are  in 
continual  connection  with  the  affection  of  the  cen- 
tre, from  which  affection  in  this  case  ho  thinks  am! 
speaks.  Man  procures  to  himself  in  the  world 
this  sphere,  which  is  the  sphere  yf  his  affections 
and  consequent  thoughts,  if  he  be  an  evil  man,  in 
hell,  if  he  be  a  good  man,  in  heaven.  That  this  is 
the  case,  man  is  ignorant,  because  he  is  ignorant 
that  such  things  are.  Through  those  societies 
man,  that  is,  his  mind,  walks  free,  although  bound, 
and  the  Lord  leads  him,  nor  does  he  take  a  step, 
into  which  and  from  which  the  Lord  does  not  lead, 
and  gives  to  the  man  continually  to  know  no  other- 
wise, than  that  he  goes  of  himself  in  full  liberty 
and  it  is  allowed  him  to  persuade  himself  of  this, 
because  it  is  from  the  law  of  Divine  Providence 
that  man  should  be  conveyed  whither  his  affection 
wills.  If  the  affection  be  evil,  he  is  carried  about 
through  infernal  societies,  and  if  he  does  not  look 
to  the  Lord,  he  is  brought  into  those  societies  more 
entirely  and  deeply,  yet  still  the  Lord  leads  him  as 
by  the  hand  by  permitting,  and  withdrawing  so 
far  as  the  man  is  willing  to  follow  from  freedom  ; 
but  if  he  looks  to  the  Lord,  he  is  brought  forth  from 
those  societies  successively,  according  to  the  order 
and  connection  in  which  they  are  ;  which  order  and 
connection  are  known  to  no  one  but  to  the  Lord 
alone  ;  and  thus  he  is  conveyed  by  continual  steps 
out  of  hell  upwards  towards  heaven  and  into 
heaven.  This  is  effected  by  the  Lord  whilst  man 
is  ignorant  of  it,  since  if  man  knew  it,  he  would 
disturb  the  continuation  of  that  progress  by  leading 
himself. 4.  E.  1174. 

Every  Man  may  be  reformed,  and  Predesti- 
nation is  not  given. 

1295.  Sound  reason  dictates  that  all  are  predes- 
tined to  heaven  and  no  one  to  hell.  —  The  end  of 
creation  is  a  heaven  from  the  human  race.  —  Every 
man  was  created  that  he  might  come  into  heaven. 

—  The  Divine  Love  cannot  do  otherwise  than  will 
this,  and  the  Divine  Wisdom  cannot  do  otherwise 
than  provide  it.  —  Hence  it  is  from  the  Divine 
Providence,  that  every  man  can  be  saved,  and  that 
they  are  saved  who  acknowledge  God  and  live 
well.  —  Man  himself  is  in  fault  if  he  is  not  saved. 

—  Any  other  predestination  than  to  heaven  is  con- 
trary to  the  Divine  Love,  which  '<  infinite  ;  —  also 
contrary  to  the  Divine  Wisdom,  which  is  infinite. 

—  Through  divine  truths  and  divine  goods  as 
means,  the  Divine  Providence  operates  its  end, 
which  is  the  salvation  of  man  ;  for  he  who  wills 
the  end,  wills  also  the  means.  —  The  operation  of 
the  Divine  Providence  for  saving  man  commences 
from  his  birth,  and  lasts  until  the  end  of  liis  life^ 


278 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


and  afterwards  to  eternity.  —  That  this  may  be 
understood,  it  is  to  be  known,  that  the  Lord  sees 
what  man  is,  and  foresees  wliat  he  wills  to  be,  thus 
what  he  is  to  be  ;  and  the  freedom  of  his  will  can- 
not be  taken  away,  that  he  may  be  man  and  thence 
immortal,  as  has  been  before  shown  in  many  places ; 
wherefore  tlie  Lord  foresees  his  state  after  deatli, 
and  provides  for  it  from  his  birth  even  to  the  end  of 
his  life :  witli  the  evil  he  provides,  by  permitting  and 
continually  withdrawing  from  evils  ;  but  with  the 
good  he  provides,  by  leading  to  good  ;  thus  the 
Divine  Providence  is  continually  in  the  operation  of 
saving  nian ;  but  there  cannot  more  be  saved  than 
are  willing  to  be  saved,  and  they  are  willing  to  be 
saved  who  acknowledge  God,  and  are  led  by  Him  ; 
and  they  are  not  willing  who  do  not  acknowledge 
God,  and  lead  themselves ;  for  the  latter  do  not 
think  concerning  eternal  life  and  concerning  salva- 
tion, but  the  former  do  :  this  the  Lord  sees,  and 
still  leads  them ;  and  leads  according  to  the  laws 
of  His  Divine  Providence,  contrary  to  which  He 
cannot  act ;  since  to  act  contrary  to  them  would 
be  to  act  contrary  to  His  divine  love,  and  contrary 
to  His  divine  wisdom,  that  is,  contrary  to  Himself. 
Now  because  He  foresees  the  state  of  all  after 
death,  and  also  foresees  the  places  of  those  in  hell 
who  are  not  willing  to  be  saved,  and  the  places  of 
those  in  heaven  who  are  willing  to  be  saved,  it 
follows,. as  was  said,  that  He  provides  for  the  evil 
iheir  places  by  permitting  and  withdrawing,  and 
for  the  good  tiieir  places  by  leading ;  and  unless 
this  was  done  continually  from  the  birth  of  every 
one  to  the  end  of  his  life,  heaven  would  not 
subsist,  nor  hell ;  for,  without  that  foresight  and 
dt  the  same  time  providence,  there  would  not  be  a 
iieaven  nor  a  hell,  except  a  certain  confused  thing. 
—  The  operation  of  the  Divine  Providence  contin- 
ually takes  place  through  means  from  pure  mercy. 

—  There  are  means  for  forming  and  perfecting 
natural  civil  life  :  also  for  forming  and  perfecting 
rational  moral  life :  as  also  for  forming  and  perfect- 
ing heavenly  and  spiritual  life.  These  means 
succeed,  one  kind  after  another,  from  infancy  even 
to  the  last  age  of  man,  and  after  that  to  eternity. 

129G.  That  the  Divine  Providence  operates  all 
things  from  pure  mercy,  is  because  the  divine 
essence  itself  is  pure  love,  and  it  is  this  which 
operates  through  the  divine  wisdom  ;  and  this  op- 
eration is  what  is  called  the  Divine  Providence. 
That  that  pure  love  is  pure  mercy,  is,  1.  Because 
it  operates  with  all  that  are  in  the  universal  hab- 
itable world,  who  are  such  that  they  can  do  nothing 
from  themselves.  2.  That  it  operates  with  the 
evil  and  unjust  equally  as  with  the  good  and  just. 
3.  That  it  leads  the  former  in  hell  and  snatches 
them  out  thence.  4.  That  it  perpetually  strives 
there  with  them,  and  fights  against  the  devil  for 
them,  that  is,  against  the  evils  of  hell.  5.  That 
on  this  account  it  came  into  the  world,  and  under- 
went temptations  even  to  the  last  of  them,  which 
was  the  passion  of  the  cross.  (J.  That  it  acts  con- 
•.inually  with  the  unclean  that  it  may  render  them 
clean,  and  with  the  insane  that  it  may  render  them 
tiane :  thus  it  labors  continually  from  pure  mercy. 

—  D.  P.  322-337. 

Divine  Foresight  with  Divine  Provideuce. 

1297.  The  Lord  foresaw  from  eternity  what  the 
human  race  would  be,  and  what  would  be  the 
quality  of  each  member  of  it,  and  that  evil  would 
continually  increase,  till  at  lenuth  man  would  of 
himself  rush  headlong  into  hell.  On  this  account, 
rhe  Lord  has  not  only  provide" .  vieans,  by  which 
nan  may  be  turned  from  hell  and  led  to  heaven, 


but  also  from  Providence  He  continually  turns  and 
leads  him.  The  Lord  also  foresaw,  that  it  would 
be  impossible  for  any  good  to  be  rooted  in  man, 
except  in  his  free  will,  since  whatever  is  not  rooted 
in  the  free  will,  is  dissipated  on  the  first  approach 
of  evil  and  temptation.  This  the  Lord  foresaw, 
and  also  that  man  of  himself,  or  of  his  free  will, 
would  thus  incline  towards  the  deepest  hell,  where- 
fore the  Lord  provides,  that  if  a  man  should  not 
suffer  himself  to  be  led  in  freedom  to  heaven,  he 
may  still  be  turned  towards  a  milder  hell,  but  if  he 
should  suffer  himself  to  be  led  in  freedom  to  good, 
he  may  be  led  to  heaven.  Hence  it  is  manifest 
what  foresight  means,  and  what  providence,  and 
that  the  things  which  are  foreseen  are  thus  pro- 
vided. And  hence  it  may  be  evident  how  greatly 
man  errs,  who  believes  that  the  Lord  has  not  fore 
seen,  and  does  not  see,  the  most  individual  things 
in  man,  and  that  He  does  not  foresee  and  lead 
in  them,  when  the  truth  is,  that  the  Lord's  fore- 
sight and  providence  is  in  the  very  minutest  of  aM 
these  most  individual  things,  and  in  things  so  very 
minute,  that  it  is  impossible  by  any  stretch  of 
thought  to  comprehend  a  thousand  thoasandth  part 
of  them.  Every  smallest  moment  of  man's  life 
contains  a  series  of  consequences  extending  to 
eternity,  for  each  moment  is  a  new  beginning  of 
subsequent  ones,  and  so  with  all  and  single  mo- 
ments of  his  life  both  in  regard  to  his  understand- 
ing and  will.  And  as  the  Lord  foresaw  from  eter- 
nity what  would  be  man's  quality,  and  what  it 
would  be  to  eternity,  it  is  manifest  that  the  Divine 
Providence  is  in  the  most  particular  and  individual 
things,  and  governs  and  inclines  him,  as  was  said, 
to  such  a  quality,  and  this  by  a  continual  modera- 
ting of  his  frt^  will.  —  Jl.  C.  3854. 

Divine  Providence  in  Things  most  particular. 

1298.  It  is  Jehovah  from  whom  order  is  derived  : 
hence  it  may  be  said  that  Jehovah  is  order  itself; 
for  from  himself  he  roles  over  order,  not  in  the 
universal  only,  as  is  commonly  supposed,  but  in 
the  most  minute  particulars :  for  particulars  are 
what  constitute  a  universal,  and  to  talk  of  a  uni- 
versal, and  to  separate  particulars  from  it,  ■>vc«ild 
be  like  talking  of  a  whole  in  which  there  are  no 
parts,  and  thus  like  talking  of  something  in  which 
there  is  nothing.  Consequently  it  is  most  false, 
and  a  mere  creation  of  the  mind,  to  say  that  the 
Lord's  providence  is  universal,  and  not  at  the  same 
time  over  the  minutest  particulars  ;  for  to  provide 
and  rule  in  the  universal,  and  not  at  the  same  time 
in  the  minutest  particulars,  is  not  to  provide  and 
rule  at  all.  This  is  philosophically  true  ;  and  yet 
it  is  surprising,  that  philosophers  themselves,  even 
the  more  sublime  of  them,  conceive  and  think 
otherwise.  — ^.  C.  1919. 

1299.  I  have  discoursed  with  spirits  concerning^ 
the  Lord's  universal  government,  that  what  is  uni- 
versal cannot  in  any  wise  exist  without  singulars, 
and  that  what  is  universal  without  singulars  is 
nothing,  for  the  reason  why  it  is  called  universal 
is,  because  singulars  taken  together  are  so  named, 
as  particulars  taken  together  are  called  a  general; 
therefore  to  say  that  Providence  is  in  the  universal 
and  not  in  singulars,  is  to  say  nothing.  If  any  one 
by  providence  in  the  universal  understands  the 
conservation  of  the  whole  according  to  an  order 
impressed  on  universal  nature  at  its  first  crea- 
tion, he  does  not  consider  that  nothing  can  subsist 
unless  it  perpetually  exists,  for,  as  is  known  in  the 
learned  world,  subsistence  is  perpetual  existence, 
thus  conservation  is  perpetual  creation ;  conse- 
quently  Providence  is   continually  in  singulars. 


WRITINGS    OF    EMANUEL    SWEDENBORPr. 


279 


S  f  confim\  vhem*;lve8  in  the  persuasion  that 
wi.  i  is  iiiiiver.".al  may  exist  without  what  is  partic- 
uUi  Vroin  the  case  of  a  king,  who  reigns  univer- 
sally but  not  singularly  ;  but  they  do  not  consider, 
that  royalty  is  attendant  not  only  on  the  king  him- 
self, bat  also  on  his  ministers,  who  are  his  vicege- 
rents in  such  things  wherein  he  himself  is  not 
able  to  act  •,  thus  the  universal  which  is  of  the 
king,  is  in  things  singular.  But  with  the  Lord 
there  is  no  need  of  this,  for  whatever  is  in  Him  is 
infinite,  because  Divine  :  that  the  angels  are  his 
ministers,  is  that  they  may  be  in  active  life,  and 
thence  in  happiness  ;  but  yet  the  ministries  which 
they  fulfil,  are  not  from  them,  but  from  influx  from 
the  Lord,  which  also  the  angels  unanimously  confess. 

l.'JOO.  From  wiiat  has  now  been  said,  it  may 
also  be  manifest,  that  what  is  universal  is  alto- 
gether according  to  singulars  ;  if  these  be  less 
singular,  the  universal  also  is  less  elevated,  but  if 
they  be  more  singular,  the  universal  is  hence  more 
elevated,  for  singulars  cause  the  universal  to  be 
and  to  be  called  universal.  Hence  it  may  bo 
known  what  is  the  quality  of  the  Divine  universal, 
namely  that  it  is  in  the  most  singular  things  of  all, 
for  it  is  most  elevated  above  all,  because  Divine 
and  infinite. 

1301.  There  was  a  certain  one  who  had  con- 
firmed himself  in  this,  that  nothing  was  of  the 
Divine  Providence,  but  that  all  things  and  each 
were  of  prudence,  and  also  from  fortune  and 
chance  ;  he  stated  fortune,  but  he  know  not  what  it 
was :  he  was  amongst  the  evil  subtle  spirits,  because 
he  had  indulged  in  thought  more  than  in  discourse 
and  conversation.  When  he  came  into  the  other 
life,  he  continued  there  his  former  life,  as  all  are 
wont  to  do ;  he  inquired  out  and  also  imbibed  all 
things,  even  magical  artifices,  which  he  supposed 
might  be  serviceable  to  him,  and  by  which  he 
might  provide  for  himself,  that  of  himself  he  might 
<ind  satisfaction.  I  conversed  with  him,  and  he 
said,  that  he  was  in  his  heaven  when  he  did  this, 
and  that  it  was  impossible  any  other  heaven  could 
1)6  given  than  what  he  made  for  himself;  but  it 
was  given  to  reply,  that  his  tieaven  is  turned  into 
hell,  as  soon  as  the  real  heaven  itself  flows  in  into 
it  He  was  at  this  time  in  the  world  of  spirits,  and 
when  spirits  are  there  they  are  in  the  delights  of 
the  loves  in  which  they  had  been  in  the  world. 
But  it  then  came  to  pass  that  heaven  flowed  in  into 
liis  delight,  and  he  was  then  suddenly  sensible  of 
liell,  and  said  with  horror,  that  this  he  never  be- 
lieved. It  was  told  me  by  good  spirits,  that  he 
was  worse  than  others,  because  a  more  subtle 
influx  flowed  from  him  than  from  others.  After- 
wards the  same-  spirit  was  reduced  to  the  state 
of  his  infancy,  and  it  was  shown  by  the  Lord  to  the 
angels  what  his  quality  was  at  that  time,  and  also 
then  what  was  the  quality  of  his  future  life  which 
was  foreseen,  and  that  each  of  the  things  of  his 
life  had  been  under  the  Lord's  guidance,  and  that 
otherwise  he  would  have  plunged  himself  into  the 
most  grievous  hell,  if  there  had  been  even  the  least 
cessation  of  the  continual  Providence  of  the  Lord  ; 
tliis  can  be  presented  visibly  to  the  angels.  He 
was  also  asked,  whether  he  ever  thought  about 
eternal  life:  he  said  that  he  did  not  believe  in  it, 
and  that  he  rejected  every  thing  of  the  sort,  by 
reason  that  he  saw  so  much  confusion,  that  the 
righteous  suffered,  and  the  wicked  gloried,  with 
other  things  of  a  similar  kind  ;  also  because  he 
eaw  that  brute  animals  had  similar  senses,  similar 
life,  and  aLso  observation  an  i  prudence ;  thus  he 
believed  that  he  should  die  as  they  did :  he  said  ! 
likewise  he  was  in  the  utmost  amazement,  when  ] 


he  apperceived  that  he  lived  after  death.  —  ^1.  C. 
G4H'>-<;484. 

1302.  Divine  Providence  is  universal,  but  uni- 
versal becauso  in  things  most  singular,  and  not  a 
single  hair  falls  from  the  head,  that  is,  nothing  so 
minute  is  given,  that  it  is  not  foreseen  and  accord- 
ingly provided  for.  —  .?.  C  2(;!)4. 

1303.  The  angels  discoursed  wisely,  saying  that 
the  Lord's  Providence  is  in  the  most  singular  of 
all  things,  but  not  according  to  such  an  order  as 
man  proposes  to  himself,  because  the  things  to 
come  are  botli  foreseen  and  provided ;  and  that 
the  case  hi'rein  is  like  that  of  a  person  who  builds 
a  palace,  who  first  collects  materials  of  every  kind, 
and  casts  them  together  into  heaps,  where  they 
lie  without  any  order,  whilst  it  is  only  in  the  un- 
derstanding of  the  architect  what  sort  of  palace 
is  to  be  thence  erected.  —  .'1.  C.  (>48li. 

1304.  There  was  a  certain  one  who  had  con- 
firmed himself  in  the  belief  that  there  was  no 
providence,  but  that  all  things  flow  from  the 
thought  and  prudence  of  man,  and  from  fortune, 
as  to  which,  however,  he  knew  not  what  it  was. 
He  was  among  the  subtle  evil  spirits,  because  he 
had  indulged  more  in  thought  than  in  discourse 
and  conversation.  He  appliec^  every  thing  which 
he  perceived  in  the  other  life  td-the  end  of  promot- 
ing his  own  interest,  as  he  was  intent  upon  exalt- 
ing himself. 

1305.  He  was  afterwards  reduced  to  the  state 
of  his  infancy,  and  his  quality  fully  disclosed  in 
the  presence  of  the  angels,  and  it  was  demonstrat- 
ed that  from  having  been  of  such  a  character  in  his 
infancy  he  never  could  have  been  otherwise  (than 
he  was),  and  it  was  shown  also  how  every  single 
act  of  his  life  had  been  so  overruled  by  the  Lord 
as  to  prevent  him  from  plunging  himself  into  the 
most  grievous  hell,  into  which  he  would  have 
rushed  if  the  Lord's  continual  providence  had 
ceased  in  the  least  degree.  When  it  is  shown 
by  the  Lord  angels  can  see,  almost  at  a  glance, 
every  act  of  the  life  of  any  one,  as  much  from 
its  manifestations  in  infancy,  as  in  adult  age, 
whence  it  was  also  given  to  know  that  the  Lord's 
Providence  operates  in  the  most  singular  things. 
—  S.  D.  428;>,  4290. 

How   angelic    Spirits   view  whatever   comes 
to   pass. 

1306.  I  perceived  by  a  spiritual  idea  communi- 
cated by  angelic  spirits,  that  they  so  regard  existing 
things  as  to  recognize  the  Lord's  disposal  and  per- 
mission in  every  particular.  They  unceasingly 
look  upon  the  events  that  occur  as  proceeding  from 
the  Lord  thus  disposing  and  permitting,  yet  not  as 
men,  or  non-evil,  or  evil  spirits  do,  who  would  fain 
have  the  Lord  dispose  things  according  to  their 
views,  fantasies,  and  cupidities,  and  when  they 
happen  otherwise,  give  way  to  doubt  and  deny  a 
providence ;  all  wjiich  flows  from  the  fact  that 
they  are  not  in  faith,  and  thus  from  their  fantasies 
would  have  the  universe  and  all  its  details  gov- 
erned just  as  they  would  govern  it  themselves. 
They  neither  can  nor  will  acknowledge  that  all 
and  singular  events  happen  in  such  a  way  that 
man  may  not  perceive  it,  and  thus  may  be  kept  in 
faith,  or  brought  to  the  state  of  angelic  spirits,  of 
whom  I  am  now  speaking,  especially  that  man 
should  not  be  solicitous  about  the  future,  or  trust 
to  his  own  prudence.  Wherefore  those  that  are 
in  faith  rarely  obtain  the  objects  of  their  desire, 
while  they  desire  them,  but  yet,  if  it  be  for  their 
good,  they  obtain  them  afterwards,  when  not  think- 
ing of  them.  —  S.  D.  35.38. 


280 


COMPENPIUM    OF    THE    THEOLOGICAL    AND    SriRITUAL. 


Providence   not   Necessity, 

1307.  When  I  was  discoursing  with  the  angels 
concerning  the  Divine  Providence  of  the  Lord,  there 
were  spirits  also  present,  who  impressed  on  them- 
selves some  idea  concerning  fate  orahsolute  neces- 
sity: they  supposed  that  the  Lord  acted  from  that 
necessity,  because  he  caimot  otherwise  proceed 
than  according  to  things  most  essential,  thus  ac- 
cording to  those  things  which  are  of  the  most  perfect 
order.  But  it  was  shown  them,  that  man  has  free- 
dom, and  that  if  he  has  freedoui,  it  is  not  from  neces- 
sity :  this  was  illustrated  by  the  case  of  houses  which 
are  to  be  built,  in  that  th^  bricks,  the  mortar,  the 
sand,  the  stones  serving  fcr  pedestals  and  pillars, 
also  the  timbers  and  beam^,  and  several  things  of 
the  like  nature,  are  brouj^ht  together  not  in  that 
order  in  which  the  house  is  to  be  constructed, 
but  according  to  pleasure,  and  that  the  Lord  alone 
knows  what  sort  of  house  may  thence  be  built ,  all 
those  things,  which  are  from  the  Lord,  are  most 
essential,  but  they  do  not  follow  in  order  from  ne- 
cessity, but  in  apj)lication  to  the  freedom  of  man. 
—  ^.  C.  G487. 

Concerning  Fortune  and  Chance. 

1308.  I  have  discoursed  with  spirits  concerning 
fortune,  which  in  the  world  appears  as  fortuitous 
chance,  because  they  krow  not  whence  it  is  ;  and 
because  they  kno«  not  whence  it  is,  some  deny 
that  it  is.  When  an  accident  befell  me  which 
appeared  fortuitous,  i'.  tvas  said  by  the  aiigels.  that 
it  befell  me  because  t,ach  spirits  were  present,  and 
that  when  the  accident  is  evil,  the  sphere  of  such 
spirits  prevailed.  Evil  spirits  also,  by  their  arts, 
had  the  skill  to  produce  a  sphere,  from  which  were 
unfortunate  circumstances,  which  circumstances 
appeared  absolutely  as  of  chance.  And  it  was 
further  said,  that  all  things,  yea,  the  smallest 
things  of  all,  to  the  smallest  of  the  smallest  things, 
are  directed  by  the  Providence  of  the  Lord,  even 
as  to  the  very  steps  ;  and  when  such  a  sphere 
prevails  as  is  contrary  thereto,  misfortunes  happen ; 
and  it  was  confirmed  by  them,  that  there  is  not 
given  any  such  thing  as  chance ;  and  tha,t  apparent 
accident,  or  fortune,  is  Providence  in  the  ultimate 
of  order,  in  which  all  things  are  respectively  incon- 
stant. 

1309.  During  several  years  I  have  attentively 
obeerved,  whether  fortune  was  any  thing,  and  I 
have  discovered  that  it  was,  and  that  prudence  in 
such  case  availed  nothing :  all  likewise,  who  have 
long  retiected  on  the  subject,  know  and  confess 
this,  but  they  do  not  know  whence  it  is ;  scarcely 
any  one  knows  that  it  is  from  the  spiritual  world, 
when  yet  it  is  thence.  On  a  time  when  I  was 
playing  at  a  common  game  of  chance  with  dice  in 
company,  the  spirits  who  were  with  me  discoursed 
witli  me  concerning  fortune  in  games,  and  said, 
tJiat  what  is  fortunate  was  represented  to  them  by 
a  bright  cloud,  and  what  is  unfortunate  by  a  dusky 
cloud  ;  and  when  a  dusky  cloud  appeared  with  me, 
that  it  was  impossible  for  nie  to  win  ;  and  also 
from  that  mark  they  predicted  to  me  the  turns  of 
fortune  in  that  game :  hence  it  was  given  to 
know,  that  what  is  attributed  to  fortune,  even  in 
games,  is  from  the  spiritual  world  ;  nnieh  more 
what  befalls  man  as  to  vicissitudes  in  the  course 
of  his  life  ;  and  that  what  is  called  fortune  is  from 
the  influx  of  Providence  in  the  ultimates  of  order, 
where  it  so  exists  ;  thus  that  Providence  is  in  the 
most  singular  things  of  all,  according  to  the  Lord's 
words,  that  not  even  a  hair  falls  from  the  head 
without  the  will  of  God.  —  ^.  C.  6493,  6494. 


Accidents. 

1310.  From  what  has  been  said,  it  is  now  evi 
dent  that  all  evils,  even  those  which  occur  by 
accident,  come  from  liell :  of  tl)is  infernal  spirits 
are  ignorant ;  they  nevertheless  burst  forth  from 
them.  For  the  inmost  and  interior  heaven,  as 
mediums  or  mediations,  arrange  and  administer 
the  things  which  are  foreseen  and  provided  by  the 
Lord  as  salutary  to  the  human  race;  which  things, 
when  they  come  to  men  who  trust  in  themselves, 
and  indulge  in  the  loves  of  self  and  the  world,  are 
immediately  changed  into  evils,  and  also  into  acci- 
dents. Thus  there  is  not  even  the  least  evil  that 
happens  to  man,  which  does  not  break  forth  from 
hell.  —  S.  D.  224. 

1311.  I  perceived  that  no  disasters  or  fortnitous 
evils,  as  they  are  called,  can  happen  to  a  man 
with  whom  the  Lord  is ;  for  when  by  the  agency 
of  evil  spirits  who  are  present,  a  restive  horse 
threatened  injury  (to  his  rider),  those  spirits  were 
suddenly  cast  down.  They  that  were  with  uie 
observed,  that  from  such  things  it  might  be  per- 
ceived what  kind  of  spirits  they  are  who  bring 
misfortunes  with  them,  which  was  afterwards  con- 
firmed. —  5. />.  4138. 

Care  for  the  Morrow. 

1312.  Manna  was  given  to  the  Israelites  every 
morning,  and  worms  were  bred  in  the  residne  ;  by 
which  is  signified  that  the  Lord  daily  provides 
necessaries,  and  that  thus  they  ought  not  to  be  anx- 
ious about  acquiring  them  of  themselves.  This  is 
also  meant  by  the  "  daily  bread  "  in  the  Lord's 
Prayer;  and  likewise  by  the  Lord's  words  in  Mat- 
thew, "  Take  no  thought,  therefore,  for  the  morrow, 
for  the  morrow  shall  take  thought  for  the  things  of 
itself."  The  subject  here  treated  of  in  the  inter- 
nal sense,  is  concerning  care  for  the  morrow, 
and  that  that  care  is  not  only  prohibited,  bat  also 
damned ;  that  it  is  prohibited,  is  signified  by  this, 
that  they  were  not  to  leave  the  residoe  of  the 
manna  till  the  morning- ;  and  that  it  is  damned,  is 
signified  by  this,  that  worms  were  bred  in  the  resi- 
due, and  that  it  grew  putrid.  He  who  looks  at 
the  subject  no  farther  than  from  the  sense  of  the 
letter,  may  believe  that  all  care  for  the  morrow  is 
to  be  cast  off",  and  thus  that  necessaries  are  to  be 
expected  daily  from  heaven ;  but  he  who  looks  at 
the  subject  deeper  than  from  the  letter,  as  from  the 
internal  sense,  may  know  what  is  meant  by  care  for 
the  morrow.  It  does  not  mean  the  care  of  procur- 
ing for  one's  self  food  and  raiment,  and  also  means 
for  the  time  to  come,  for  it  is  not  contrary  to  order 
for  one  to  look  forward  in  providing  for  iiimself  and 
those  dependent  upon  him.  But  those  have  care 
for  the  morrow,  who  are  not  content  with  their 
own  lot,  who  do  not  trust  to  the  Divine  Being,  but 
to  themselves,  and  who  look  only  to  worldly  and 
terrestrial  things,  and  not  to  heavenly.  With  such 
there  universally  prevails  anxiety  about  things  to 
come,  a  desire  of  possessing  all  things,  and  of 
ruling  over  all,  which  is  kindled  and  grows,  and  at 
length  passes  all  bounds.  These  grieve  if  they  do 
not  enjoy  what  they  desire,  and  are  tormented  when 
they  lose  it ;  neither  is  there  any  consolation  for 
them,  for  on  such  occasions  they  rage  against  the 
Divine,  reject  it  together  with  all  faith,  and  curse 
themselves.     Such  are  those  with  whom  there  is 

':  care  for  the  morrow.  It  is  altogether  other^vise  with 
those  who  trust  in  the  Divine  Being;  these,  althotigh 
1  they  have  care  for  the  morrow,  yet  have  it  not,  for 
j  they  do  not  think  of  the  morrow  with  solicitude, 
I  still  less  with  anxiety  ;  they  are  of  an  equally  coqh 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


281 


posed  mind  whether  ihey  obtain  what  they  desire  or 
!i()t,  neither  do  they  grieve  at  its  loss,  but  are  con- 
tent with  their  lot.  If  they  become  opulent,  they 
do  not  set  the  heart  on  opulence  ;  if  exalted  to 
honors,  they  do  not  consider  themselves  more  wor- 
thy than  others  ;  neither  are  they  made  sad  if  they 
become  poor,  nor  dejected  if  their  condition  be 
humble  :  they  know  that  with  those  wlio  trust  in 
the  Divine  Being,  all  things  tend  to  a  happy  state 
to  eternity,  and  that  the  tilings  which  befall  them 
in  time  still  conduce  to  that  end.  It  is  to  be 
noted  that  the  Divine  Providence  is  universal, 
that  is,  in  every  minutest  thing;  and  that  they 
who  are  in  the  stream  of  Providence  are  carried 
on  continually  to  felicities,  whatever  may  be  tlie 
appearance  of  the  means:  and  that  they  are  in  the 
stream  of  Providence  who  put  their  trust  in  the 
Divine  Being,  and  attribute  all  things  to  Him;  and 
that  they  are  not  in  the  stream  of  Providence,  wjjo 
trust  to  themselves  alone,  and  attribute  all  things 
to  themselves,  for  they  are  in  the  opposite  princi- 
ple, since  they  refuse  to  allow  a  providence  to  the 
Divine  Being,  but  claim  it  for  themselves.  It  is 
to  be  noted,  also,  that  so  far  as  one  is  in  the  stream 
of  Providence,  so  far  ho  is  in  a  state  of  peace.  — 
A.  C.  8478. 

Misfortunes  which  befall  the  Faithful. 

1313.  I  have  conversed  with  angelic  spirits  con- 
cerning the  misfortunes  or  distresses  which  befall 
the  faithful,  who,  it  is  known,  suffer  in  some  cases 
as  much  as,  and  even  more  than  the  wicked ;  the 
reason  why  some  of  them  are  thus  let  into  tempta- 
tions, was  stated  to  be  this,  —  that  they  might  not 
attribute  good  to  themselves;  for  if  they  were  ex- 
empted, they  would  attribute  such  exemption  to 
their  own  goodness,  and  thus  claim  merit  and 
righteousness  to  themselves.  And  that  this  may 
be  prevented,  misfortunes  and  distresses  are  per- 
mitted to  come  over  them,  that  they  may  perish  as 
to  that  life,  and  also  as  to  (the  inordinate  love  of) 
wealth  and  possessions  ;  but  if  they  were  not  of 
such  a  character  as  to  attribute  good  to  them- 
selves, they  would  be  more  often  exempted  from 
common  misfortunes  and  distresses.  Thus  there 
are  latent  causes  which  operate ;  for  it  is  known, 
that  when  misfortune  is  impending,  many  of 
the  faithful  think  about  good,  and  thus  that  they 
ought  to  be  spared  on  account  of  the  good  which 
they  have  done  ;  but  if  they  were  then  spared, 
they  would  boast  that  it  was  because  they  were 
good,  and  thus  they  might  object  tiiis  to  the  wick- 
ed, and  consequently  claim  goodness  to  themselves. 
—  S.  D.  1G30. 

Divine    Providence    in    the    Time    of   One's 
Death. 

1314.  Every  man's  life  is  provided  by  the  Lord, 
both  as  to  its  duration  and  as  to  its  mode  ;  wherefore, 
from  the  very  first  infancy  he  is  directed  by  the 
Lord  to  eternal  life,  so  that  the  Lord's  providence 
begins  with  man  from  the  earliest  infancy. 

1315.  If  some  die  in  infancy,  others  in  childhood, 
others  in  youth,  others  in  riper  years,  and  otliers  in 
the  latest  old  age,  there  are  four  reasons  for  all  tliis. 
The  first  regards  man's  use  in  this  world  in  refer- 
ence to  his  fellow-creatures ;  the  second  regards 
his  use  in  this  world  in  reference  to  spirits  and  an- 
gels with  wjioin  man  is  in  communication  as  to  his 
interiors,  so  long  as  he  lives  in  this  world,  which  is 
the  general  ultimate  and  basis  of  all  things;  the 
third  regards  man's  use  in  this  world  in  reference 
to  himself,  either  in  order  that  he  may  be  regen- 
erated, or  that  he  may  be  immersed  into  his  own 

3ti 


evils,  lest  they  should  be  dormant,  and  should 
break  out  in  the  other  world,  which  would  tend 
only  to  his  eternal  detriment;  the  fourth  regards 
also  his  use  in  the  other  life,  and  onward  to  eternity. 
—  S.  D.  5002, 5003. 


PART  vn. 

MARRIAGE. 
Nature  and  Origin  of  Marriage. 

131ti.  Without  some  species  of  marriage,  it  is  im- 
possible f(jr  any  thing  to  exist  or  be  produced.  In  all 
the  organic  substances  of  which  man  is  composed, 
whether  they  be  compound  or  simple,  yea,  even  the 
most  simple,  there  is  both  a  passive  and  an  active 
principle,  which  could  not  even  bo  there,  much  less 
could  they  produce  any  thing,  unless  they  were  con- 
joined by  a  kind  of  marriage  like  that  of  man  and 
wife  ;  and  the  case  is  the  same  throughout  all  na- 
ture. These  perpetual  marriages  derive  their  origin 
and  birth  from  the  celestial  marriage,  and  by  this 
means  the  image  of  the  Lord's  Kingdom  is  im- 
pressed on  every  thing  in  universal  nature,  as  well 
inanimate  as  animate.  —  A.  C.  718. 

1317.  Conjugial  love  derives  its  origin  from  the 
Divine  marriage  of  good  and  truth,  thus  from  the 
Lord  himself.  That  conjugial  love  is  thence,  does 
not  appear  to  the  sense  and  apprehension,  but  still 
it  may  be  manifest  from  influx  and  from  correspon- 
dence, and  moreover  from  the  Word  ;  from  influx, 
inasmuch  as  heaven,  from  the  union  of  good  and  of 
truth,  which  flows  from  the  Lord,  is  compared  to  a 
marriage,  and  is  called  a  marriage  ;  from  corre- 
spondence, inasmuch  as  when  good  united  to  truth 
flows  down  into  an  inferior  sphere,  it  forms  a  union 
of  minds,  and  when  into  a  still  lower  sphere,  it 
forms  a  marriage  :  wherefore  a  union  of  minds,  by 
virtue  of  good  united  to  truth  from  the  Lord,  is 
essential  conjugial  love. 

1318.  That  genuine  conjugial  love  is  thence, 
may  appear  also  from  this,  that  no  one  can  be  in 
it,  unless  he  be  in  the  good  of  truth  and  in  the 
truth  of  godd  from  the  Lord ;  and  likewise  from 
this,  that  heavenly  blessedness  and  happiness  is  in 
that  love,  and  they  who  are  in  it,  all  come  into 
heaven,  or  into  the  heavenly  marriage ;  and  also 
from  this,  that  when  the  angels  discoursed  together 
concerning  the  union  of  good  and  of  truth,  then  in 
an  inferior  sphere  with  good  spirits,  there  is  pre- 
sented a  representative  of  marriage  ;  but  with  evil 
spirits  a  representative  of  adultery :  hence  it  is, 
that  in  the  Word,  the  union  of  good  and  of  truth  is 
called  a  marriage,  but  the  adulteration  of  good  and 
the  falsification  of  truth  is  called  adultery  and 
whoredom.  —  A.  C.  2728,  2729. 

1319.  The  origin  of  love  truly  conjugial  is  the 
love  of  the  Lord  towards  the  church,  whence  the 
Lord  is  called,  in  the  Word,  the  Bridegroom,  and 
Husband,  and  the  church,  bride  and  wife  :  from 
this  marriage  the  church  is  a  church  in  general 
and  in  particular;  the  church  in  particular  is  the 
man  in  whom  the  church  is  :  hence  it  is  evident, 
that  the  conjunction  of  the  Lord  with  the  man  of 
the  church  is  the  very  origin  of  love  truly  conju- 
gial. But  how  that  conjunction  can  be  the  origin 
shall  also  be  explained:  the  conjunction  of  the 
Lord  with  the  man  of  the  church  is  the  conjunction 
of  good  and  truth  ;  from  the  Lord  is  good,  and 
with  man  is  truth  ;  and  hence  is  the  conjunction 
which  is  called  the  heavenly  marriage,  from  wJiich 
marriage  exists  love  truly  conjugial  between  two 
married  partners,  who  are  in  such  co   junction  with 


283 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


the  Lord  :  .ence  it  is  first  evident,  that  love  truly 
conjugial  .s  from  the  Lord  alone,  and  with  those 
who  are  in  the  conjunction  of  good  and  truth  from 
the  Lord :  inasmuch  as  tills  conjunction  is  recipro- 
cal, it  is  described  by  the  Lord,  that  "  They  are  in 
Ilim  and  lie  in  them  "  (John  xiv.  20).  This  con- 
junction or  this  marria<j[c  was  thus  established  from 
creation  :  the  man  [vir]  was  created  to  be  the  un- 
derstandinj^  of  truth,  and  the  woman  [famina)  to 
be  the  affection  of  good,  consequently  the  man  to 
be  truth  and  the  woman  good  :  when  the  under- 
standing of  truth,  which  is  with  the  man,  makes 
one  with  the  affection  of  good,  which  is  with  the 
woman,  there  is  a  conjunction  of  two  minds  into 
one :  this  conjunction  is  the  spiritual  m:irriage, 
from  which  descends  conjugial  love:  for  when  two 
minds  are  conjoined  to  be  as  one  mind,  there  is 
between  them  love,  and  this  love,  which  is  the 
love  of  spiritual  marriage,  whilst  it  descends  into 
the  body,  becomes  the  love  of  natural  marriage. 
That  this  is  the  case,  any  one  may,  if  he  be  will- 
ing, clearly  perceive :  the  married  pair,  who  inte- 
riorly as  to  their  minds  love  each  other  mutually 
and  interchangeably,  also  love  each  other  mutually 
and  interchangeably  as  to  their  bodies :  it  is  well 
known,  that  all  love  descends  into  the  body  from 
the  affection  of  the  mind,  and  that  without  that 
origin  not  any  love  exists.  — .//.  £.  983. 

1320.  Wisdom  cannot  exist  with  man  but 
through  the  love  of  being  wise  ;  if  this  love  be 
taken  away,  it  is  altogether  impossible  that  man 
should  be  wise  ;  wisdom  from  this  love  is  under- 
stood by  the  truth  of  good,  or  by  truth  from  good ; 
but  when  man  has  from  that  love  procured  to  him- 
self wisdom,  and  loves  it  in  himself,  or  himself  for 
it,  then  he  forms  a  love  which  is  the  love  of  wis- 
dom, and  is  understood  by  the  good  of  truth,  or 
good  from  that  truth ;  there  are  therefore  with  man 
two  loves,  whereof  one,  whic"h  is  prior,  is  the  love 
of  being  wise,  and  the  other,  which  is  posterior,  is 
the  love  of  wisdom  ;  but  this  latter  love,  if  it  re- 
mains with  man,  is  an  evil  love,  and  is  called 
pride,  or  the  love  of  his  own  intelligence  ;  there- 
fore it  was  provided  from  creation,  that  this  love 
should  be  taken  out  of  the  man  lest  it 'destroy  him, 
and  be  transcribed  into  the  woman  that  it  might 
become  conjugial  love  which  makes  him  whole 
again.  —  C.  L.  88. 

Distinction  of  Sex  in  the  Spirit. 

1321.  Since  man  {homo)  lives  a  man  after  death, 
and  man  is  male  and  female,  and  the  mascu- 
line is  one  thing  and  the  feminine  is  another, 
and  the  difference  is  such,  that  the  one  cannot  be 
changed  into  the  other,  it  follows  that  after  death 
the  male  lives  a  male,  and  the  female  lives  a 
female,  each  a  spiritual  man  [hoino).  It  is  said, 
that  the  masculine  caimot  be  changed  into  the 
feminine,  nor  the  feminine  into  the  masculine,  and 
that  therefore  after  death  the  male  is  a  male,  and 
the  female  is  a  female ;  but  because  it  is  not 
known  in  Avhat  the  masculine  essentially  consists. 


here  briefly  said ;  the  distinction  consists  essen- 
tially in  this,  that  the  inmost  in  the  masculine  is 
love,  and  the  covering  of  this  is  wisdom,  or,  what 
is  the  same  thing,  that  it  is  love  veiled  with  wis- 
dom ;  and  that  the  inmost  in  the  female  is  that 
wisdom  of  the  male,  and  its  covering  is  the  love 
thence;  but  this  love  is' feminine  love,  and  is 
given  by  the  Lord  to  the  wife  through  the  wisdom 
of  the  husband,  and  the  former  love  is  masculine 
love,  and  is  the  love  of  being  wise,  and  is  given  by 
tlie  Lord  to  the  husband  according  to  the  reception 


of  wisdom  ;  from  this  it  is,  that  the  male  is  the  wis- 
dom of  love,  and  that  the  female  is  the  iove  of  that 
wisdom  ;  wherefore  from  creation  there  is  implanted 
in  each  a  love  of  conjunction  into  one.  That  the 
feminine  is  from  the  masculine,  or  that  the  woman 
was  taken  out  of  the  man,  is  manifest  from  these 
words  in  Genesis;  "Jehovah  God  took  out  one 
of  the  man's  ribs,  and  closed  up  the  flesh  in  the 
place  thereof,  and  he  builded  the  rib,  which  he 
had  taken  out  of  the  man,  into  a  woman ;  and  he 
brought  her  to  the  man ;  and  the  man  said.  This 
is  bone  of  my  bones,  and  flesh  of  my  flesh ;  hence 
she  shall  be  called  Eve,  because  she  was  taken 
out  of  man,"  chap.  ii.  21-2.3;  what  is  signified  by 
rib,  and  what  hyjlesh,  will  be  shown  elsewhere. 

1322.  From  this  primitive  formation  it  follows, 
that  the  male  is  born  intellectual,  and  that  the 
female  is  born  voluntary,*  or,  what  is  the  same, 
that  the  male  is  born  into  the  affection  of  knowing, 
of  understanding,  and  of  being  wise,  and  that  the 
female  is  born  into  the  love  of  conjoining  herself 
with  that  affection  in  the  male.  And  because 
the  interiors  form  the  exteriors  to  their  likeness, 
and  the  masculine  form  is  a  form  of  intellect,  and 
the  feminine  form  is  a  form  of  the  love  thereof, 
therefore  the  male  differs  from  the  female  in  face, 
voice,  and  body,  the  male  having  harder  features,  a 
rougher  voice,  and  a  stronger  body,  and  moreover  a 
bearded  chin,  and  in  general  a  form  less  beautiful 
than  the  female ;  they  differ  also  in  gestures  and 
manners  ;  in  a  word,  not  any  thing  is  similar,  but 
still  there  is  in  all  particulars  something  conjunc- 
tive ;  yea,  the  masculine  in  the  male  is  masculine, 
in  every  part  of  his  body,  even  the  most  minute, 
and  also  in  every  idea  of  thought,  and  in  every 
spark  of  his  affection ;  the  same  is  true  of  the 
feminine  in  the  female ;  and  since,  therefore,  the 
one  cannot  be  changed  into  the  other,  it  follows, 
that  after  death  the  male  is  male,  and  the  female 
is  female.  —  C.  L.  32,  33. 

The  Love  of  the  Sex  and  Conjugial  LoTe  re- 
main after  Death. 

1323.  That  the  love  of  the  sex  remains  with 
man  (homo)  after  death,  is,  because  a  male  is  then  a 
male,  and  a  female  is  a  female,  and  the  masculine 
in  the  male  is  masculine  in  the  whole  and  in  every 
part  thereof;  in  like  manner  the  feminine  in  the 
female ;  and  there  is  something  conjunctive  in  all 
their  parts,  yea,  in  the  most  particular.  Now,  be- 
cause this  conjunctiveness  was  implanted  from 
creation,  and  is  therefore  perpetual,  it  follows  tfjat 
the  one  desires  and  breathes  after  conjunction  with 
the  other.  Love,  considered  in  itself,  is  notiiing 
else  but  a  desire,  and  thence  an  effort,  towards  con- 
junction, and  conjugial  love  towards  conjunction 
into  one ;  forthe  male  man  and  the  female  man 
were  so  created,  tnai  irom  twothey  may  become 
as  one  man,"or  6tl6  fl^sh,  iilid  whuii  tlmy  butioiileT 


one,  they  are  tliefl,  taken  together,  man  [komo'ijii- 

1ns  tulness  ;  but  witnout  that  coniunct.inn,  they  arft 

two^and  eacli  is  as  a  divided  or  half-man.     Now, 

and  in  what  the  feminine,  therefore   it  shall   be1~h<^i!*«iJt    IhiJ.   L,uiijuiicLiveny»y    lies  inmostly  con 


cealed  in  all  the  particulars  of  the  male,  and  in  all 
the  particulars  of  the  female,  and  tlie  faculty  and 
desire  of  conjunction  into  one  are  within  all  par- 
ticulars, it  follows  that  the  mutual  and  reciprocal 


*  Volutitury  is  not  used  liere  in  its  most  common  sense  :  tlm 
word  translated  "  intellectual  "  is  iniellectualU ;  and  llie  worJ 
translated  voluntary  is  voluntiina  ;  intellectual i::  is  frum  iniel~ 
lectus,  which  means  understanding,  and  voluntaria  is  from  volun- 
tas, wh'tch  means  will  ;  and  the  reader  may  perceive  in  what 
sense  "  voluntary  "  is  used  here,  hy  considering  that  it  has  the 
same  relation  to  the  will  which  "  intellectual  "  has  to  the  undar- 
Btaiiding. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


283 


fovo  of  the  sex  remains  with  men  {homines)  after 
death. 

1324.  We  speak  distinctively  of  the  love  of  the 
sex,  and  of  conjugial  love,  because  the  love  of  the 
sex  is  a  thing  diiferent  from  conjugial  love  ;  the 
love  of  the  sex  is  with  the  natural  man,  but  con- 
jugial  love  witli  the  spiritual  man ;  the  natural 
man  loves  and  desires  only  external  conjunctions, 
and  from  them  pleasures  of  the  body  ;  but  the 
spiritual  man  loves  and  desires  internal  conjunc- 
tion, and  from  this,  happiness  of  the  spirit,  and  this 
happiness  he  perceives  to  be  given  with  one  wife, 
with  whom  he  may  perpetually  be  more  and  more 
conjoined  into  one,  and  the  more  he  is  so  con- 
joined, he  perceives  his  happiness  ascending  in  a 
like  degree,  and  I'uduring  to  eternity  ;  but  the  nat- 
ural man  thinks  nothing  of  this.  Hence  it  is  that 
it  is  said,  that  conjugial  love  after  death  remains 
with  those  who  go  to  heaven,  who  are  those  who 
become  spiritual  on  earth.  —  C.  L.  37,  38. 

13*25.  Since  the  love  of  the  sex  is  one  thing,  and 
conjugial  love  another,  therefore  each  is  men- 
tioned, and  it  is  said  that  the  latter  also  remains 
after  death  such  as  it  was  with  man  while  he  lived 
in  the  world,  in  his  internal  man:  but  as  few  know 
the  distinction  between  the  love  of  the  sex  and 
conjugial  love,  therefore,  in  the  threshold  of  this 
treatise,  I  will  premise  something  concerning  it. 
The  love  of  the  sex  is  a  love  for  many  and  with 
many  of  the  sex,  whereas  conjugial  love  is  only  for 
one  and  with  one  of  the  sex  ;  moreover,  love  for 
many  and  with  many  is  a  natural  love,  for  it  is  in 
common  with  beasts  and  birds,  which  are  natural : 
but  conjugial  love  is  a  spiritual  love,  and  peculiar 
and  proper  to  men,  because  men  were  created, 
and  arc  born  to  become  spiritual ;  wherefore,  so 
far  as  man  becomes  spiritual,  so  far  he  puts  off  the 
love  of  the  sex  and  puts  on  conjugial  love.  In  the 
beginning  of  marriage,  the  love  of  the  sex  appears 
as  if  conjoined  witii  conjugial  love,  but  in  the  prog- 
ress of  marriage  they  are  separated,  and  then, 
with  those  who  are  spiritual,  the  love  of  the  sex  is 
exterminated,  and  conjugial  love  is  insinuated  ;  but 
with  those  who  are  natural,  the  contrary  takes 
place.  From  what  is  here  said,  it  is  evident,  tliat 
the  love  of  the  sex,  because  it  is  with  many,  and  is 
in  itself  natural,  yea,  animal,  is  impure  and  un- 
chaste, and,  because  it  is  vague  and  unlimited,  is 
scprtatory  ;  whereas  conjugial  love  is  altogether 
otherwise. —  C.  L.  48. 

The  Lord's  Words  respecting  no  Marriat^e  in 
the  Heavenly  World. 

1!32G.  In  the  Evangelists  are  these  words  ;  "  Cer- 
tain of  the  Sadducees,  who  say  that  there  is  no 
resurrection,  asked  Jesus,  saying.  Master,  Moses 
wrote,  if  a  man  die,  having  no  ciiildren,  his  brother 
shall  take  his  wife,  and  raise  up  seed  unto  his 
brother.  Now  there  were  with  us  seven  brethren, 
and  the  first,when  he  had  married  a  wife,  deceased, 
and,  having  no  issue,  left  his  wife  unto  his  brother  ; 
likewise  the  second  also,  and  the  third,  unto  the 
seventh  ;  hist  of  all  the  woman  died  also ;  there- 
fore, in  the  resurrection,  whose  wife  shall  she  be 
of  the  seven?  But  Jesus,  answering,  said  unto 
them,  'J'he  sons  of  this  age  marry  and  are  given  in 
marriage,  but  they  who  shall  be  accounted  wor- 
thy to  attain  another  age,  and  resurrection  from 
the  dead,  shall  neither  marry  nor  be  given  in  mar- 
riage, neither  can  they  die  any  more,  for  they  are 
like  unto  the  angels,  and  are  the  sons  of  God, 
being  sons  of  the  resurrection.  But  that  the  dead 
rise  again,  even  Moses  showed  at  the  bush,  when 
he  called  the  Lord  the  God  of  Abraham,  and  the 


God  of  Isaac,  and  the  God  of  Jacob  ;  for  he  is  not 
the  God  of  the  dead,  but  of  the  living  ;  for  all 
live  unto  him,"  Luke,  xx,  27-;}8  ;  Matt.  xxii.  23- 
33;  Mark  xii.  18-27.  Tiiere  are  two  things 
which  the  Lord  taught  by  tlu.'se  words  ;  first,  that 
man  [homo)  rises  again  after  death  ;  and,  secondly, 
that  thoy  are  not  given  in  marriage  in  heaven. 
That  man  rises  again  after  death,  he  taught  by 
these  words,  that  "  God  is  not  the  God  of  the  dead, 
but  of  the  living,"  and  that  Abmham,  Isaac,  and 
Jacob  are  alive  ;  he  taught  the  same  also  in  the 
parable  concerning  the  rich  man  in  hell  and  Laza- 
rus in  heaven,  Luke  xvi.  22-;ii.  Secondly,  that 
in  heaven  they  are  not  given  in  marriage,  he 
taught  by  these  words ;  "  Tliey  wjio  sliall  be  ac- 
counted worthy  to  attain  another  ago,  neither  marry 
nor  are  givtm  in  marriage."  That  no  other  mip- 
tials  are  here  meant  but  spiritual  nuptials,  is  very 
evident  from  the  words  which  immediately  follow, 
that  they  can  no  more  die,  because  they  are  like 
the  angels,  and  are  sons  of  God,  since  sons  of  the 
resurrection :  by  spiritual  nuptials  is  meant  con- 
junction with  the  Lord,  and  this  is  effected  on 
earth,  and  when  it  is  effected  on  earth,  it  is  also 
effected  in  the  heavens  ;  wherefore,  in  tlie  heavens, 
the  nuptials  are  not  repeated,  nor  are  they  given 
in  marriage.  This  is  also  meant  by  these  words, 
"  The  sons  of  this  age  marry  and  are  given  in  mar- 
riage, but  they  who  are  accounted  worthy  to  attain 
another  age,  neither  marry  nor  are  given  in  mar- 
riage : "  these  are  also  called  by  the  Lord  sons 
of  nuptials.  Matt.  ix.  15;  Mark  ii.  19;  and  now, 
angels,  sons  of  God,  and  sons  of  the  resurrection. 
That  to  celebrate  nuptials  is  to  be  joined  with 
the  Lord,  and  that  to  enter  into  nuptials  is  to  be 
received  into  heaven  by  the  Lord,  is  manifest  from 
the  following  passages:  "The  kingdom  of  heaven 
is  like  unto  a  man,  a  king,  who  made  a  marriage 
(nuptials)  for  his  son,  and  sent  out  servants,  and  in- 
vited to  the  marriage  "  (nuptials).  Matt.  xxii.  1-14. 
"  The  kingdom  of  heaven  is  like  unto  ten  virgins, 
who  went  forth  to  meet  the  bridegroom,  of  which, 
five,  being  prepared,  entered  in  to  the  marriage  " 
(nuptials).  Matt.  xxv.  1,  and  the  following  verses  : 
that  the  Lord  here  meant  himself,  is  evident  from 
verse  13,  following  there,  where  it  is  said,  "  Watch 
ye,  because  ye  know  not  the  day  and  hour  in  which 
the  son  of  man  is  about  to  come  ; "  also  from  the 
Revelation,  "  The  time  of  the  marriage  (nuptials) 
of  the  Lamb  is  come,  and  his  wife  hath  made  her- 
self ready  ;  blessed  are  they  who  are  called  to  the 
marriage  supper  of  the  lamb,"  xix.  7,  9.  —  C  h. 
4L 

Marriages  in  the  Heavens. 

1327.  Because  heaven  is  from  the  human  race, 
and  thence  the  angels  there  are  of  both  sexes  ;  and 
because  it  is  from  creation  that  the  woman  should 
be  for  the  man,  and  the  man  for  the  woman,  thus 
each  should  be  the  other's  ;  and  because  this  lovo 
is  innate  in  each ;  it  follows  that  there  are  mar 
riages  in  the  heavens  as  well  as  on  earth :  but 
marriages  in  the  heavens  are  very  different  from 
marriages  in  the  earth. 

1328.  Marriage  in  the  heavens  is  the  conjunc- 
tion of  two  into  one  mind  :  what  this  conjunction 
is,  shall  be  first  explained.  Mind  consists  of  two 
parts,  one  of  which  is  called  the  understanding, 
the  other  the  will ;  when  these  two  parts  act  as 
one,  then  they  are  called  one  n:ind :  in  heaven  tlie 
husband  acts  that  part  which  is  called  the  under 
standing,  and  the  wife  that  which  is  called  the 
will.  When  that  conjunction,  which  is  of  the  in- 
teriors, descends  into  the  inferiors  which   are  of 


284 


COMPENDIUM  OF   THE   THEOLOGICAL  AND   SPIRITUAL 


tneir  body,  then  it  is  perceived  and  felt  as  love  ; 
this  love  is  conjugial  love.  P^rom  these  things  it  is 
evident,  that  conjugial  love  derives  its  origin  from 
the  conjunction  of  two  into  one  mind  :  this  is  called 
in  heaven  cohabitation  ;  and  it  is  said  that  they 
are  not  two,  but  one  ;  wherefore  two  conjugial 
partners  in  heaven  are  not  called  two,  but  one 
angel. 

13"2!>.  That  there  is  also  such  a  conjunction  of 
husband  and  wife  in  the  inmosts,  which  are  of  their 
minds,  comes  from  creation  itself;  for  the  man  is 
born  to  be  intellectual,  thus  to  think  from  the  un- 
derstanding, but  the  woman  is  born  to  be  volun- 
tary, thus  to  think  from  the  will ;  which  also  is 
evident  from  the  inclination  or  cornate  disposition 
of  each,  as  also  from  their  form.  From  the  dis- 
position, in  that  the  man  acts  from  reason,  but  the 
woman  from  affection.  From  the  form,  in  that  the 
man  has  a  rougher  and  less  beautiful  face,  a  heav- 
ier speech,  and  a  harder  body,  but  the  woman 
has  a  smoother  and  more  beautiful  face,  a  more 
tender  speech,  and  a  soller  body.  Similar  is  the 
distinction  between  the  understanding  and  the 
will,  or  between  thought  and  affection  ;  similar 
also  that  between  trutli  and  good,  and  similar  that 
between  faith  and  love  ;  for  truth  and  faith  are  of 
the  understanding,  and  good  and  love  are  of  the 
will. 

1330.  Every  one,  whether  man  or  woman,  pos- 
sesses understanding  and  will,  but  still  with  man 
tlie  understanding  predominates,  and  with  woman 
the  will  predominates,  and  the  person  is  accord- 
ing to  that  which  predominates  :  but  in  marriages 
in  the  heavens  there  is  not  any  predominance,  for 
the  will  of  the  wife  is  also  that  of  the  husband,  and 
the  understanding  of  the  husband  is  also  that  of 
the  wife,  since  one  loves  to  will  and  to  think  as 
the  other,  thus  mutually  and  reciprocally  ;  hence 
their  conjunction  into  one.  This  conjunction  is 
actual  conjunction,  for  the  will  of  the  wife  enters 
into  tlie  understanding  of  the  husband,  and  the 
understanding  of  the  husband  into  the  will  of  the 
wife,  and  this  especially  wjien  they  look  at  each 
other  face  to  face  ;  for,  as  has  been  often  said 
above,  there  is  a  communication  of  thoughts  and 
affections  in  the  heavens,  especially  of  one  conju- 
gial partner  with  another,  because  they  love  each 
other.  From  these  things  it  may  be  manifest 
what  is  the  conjunction  of  minds,  which  makes 
marriage  and  produces  conjugial  love  in  the  heav- 
ens, namely,  that  it  is  that  one  wishes  all  his  own 
to  be  the  other's,  and  so  reciprocally. 

l;i31.  It  has  been  said  to  me  by  the  angels,  that 
as  far  as  two  conjugial  partners  are  in  such  con- 
junction, so  far  they  are  in  conjugial  love,  and  at 
the  same  time,  so  far  in  intelligence,  wisdom,  and 
happiness,  because  divine  good  and  divine  truth, 
from  which  all  intelligence,  wisdom,  and  happiness 
are,  principally  flow  into  conjugial  love  ;  conse- 
quently that  conjugial  love  is  the  very  plane  of  the 
divine  influx,  because  it  is  at  the  same  time  the 
marriage  of  truth  and  good.  —  H.  H.  36(5-370. 

1332.  Good  and  truth  conjoined  with  an  angel 
or  a  man,  are  not  two  but  one,  since  then  the  good 
is  of  truth  and  the  truth  is  of  good.  This  con- 
junction is  as  when  a  man  thinks  what  he  wills,  and 
w  ills  what  he  thinks ;  then  the  thought  and  will 
make  one,  tluis  one  mind,  for  thought  forms,  or 
exhibits  in  form,  that  which  the  will  wills,  and  the 
will  gives  it  delight:  hence  also  it  is,  that  two 
conjugial  partners  in  heaven  are  not  called  two, 
but  one  angel.  This  also  is  what  is  understood 
by  the  Lord's  words  :  "  Have  ye  not  read,  that  He 
who  made  from  the  beginning,  made  them  male 


and  female,  and  said.  For  this  reason  a  man  shal 
leave  father  and  mother,  and  shall  cleave  to  hii* 
wife,  and  they  two  shall  be  one  flesh ;  wherefore 
they  are  no  longer  two,  but  one  flesh ;  wherefore, 
what  God  hath  joined  together,  let  not  man  sepa- 
rate. All  do  not  receive  this  word,  but  those  to 
whom  it  is  given.  Matt.  xix.  i-G,  11 ;  Mark  x.  6- 
9 ;  Gen.  ii.  24.  Here  is  described  the  heavenly 
marriage  in  which  the  angels  are,  and  at  the  same 
time  the  marriage  of  good  and  truth  ;  and  by  man's 
not  separating  what  God  has  joined  together,  is 
meant,  that  good  is  not  to  be  separated  from  trath. 
—  H.  H.  372. 

i:3J}3.  From  what  has  been  now  said  concerning 
the  origin  of  conjugial  love,  it  may  be  concluded 
who  are  in  that  love,  and  who  are  not ;  that  they 
are  in  conjugial  love  who  from  divine  trutlis  are 
in  divine  good  ;  and  that  conjugial  love  is  so  far 
genuine,  as  the  truths  which  are  conjoined  to 
good  are  more  genuine ;  and  because  all  good, 
which  is  conjoined  to  truths,  is  from  the  Lord,  it 
follows,  that  no  one  can  be  in  love  truly  conjugial, 
uidess  he  acknowledges  the  Lord,  and  his  Divine  ; 
for  without  that  acknowledgment  the  Lord  cannot 
flow  in,  and  be  conjoined  to  tlie  truths  which  are 
with  man. 

1.'334.  From  these  things  it  is  evident,  that  those 
are  not  in  conjugial  love  who  are  in  falses,  and 
especially  those  who  are  in  falses  from  evil.  With 
those  who  are  in  evil,  and  thence  in  falses,  the 
interiors  also,  which  are  of  the  mind,  are  closed ; 
wherefore  there  cannot  be  given  therein  any  origin 
of  conjugial  love. 

l;335.  Neither  is  conjugial  love  given  between 
two  who  are  of  a  diflferent  religion,  since  the  truth 
of  the  one  does  not  agree  with  the  good  of  the 
other,  and  two  dissimilar  and  discordant  things 
cannot  make  one  mind  out  of  two ;  wherefore  the 
origin  of  their  love  does  not  partake  at  all  of  the 
spiritual.  If  they  cohabit  and  agree  together,  it  is 
only  from  natural  causes.  It  is  from  this  cause 
that  marriages  in  the  heavens  are  contracted  with 
those  who  are  within  a  society,  because  they  are 
in  similar  good  and  truth,  but  not  witli  those  who 
are  out  of  the  society. 

I33G.  Neither  can  love  truly  conjugial  be  given 
between  one  husband  and  several  wives ;  for  this 
destroys  its  spiritual  origin,  which  is,  that  out  of 
two  should  be  formed  one  mind ;  consequentlyit 
destroys  interior  conjunction,  which  is  of  good  and 
truth,  which  is  that  from  which  is  the  very  es- 
sence of  that  love.  Marriage  with  more  than  one 
is  like  an  understanding  divided  into  several  wills, 
and  like  a  man  attached  not  to  one  but  to  several 
churches,  for  thus  his  faith  is  distracted,  so  that  it 
becomes  none.  The  angels  say,  that  to  marry  more 
wives  than  one  is  altogether  contrary  to  divine 
order  ;  and  that  they  know  this  from  several  causes, 
and  also  from  this,  that  as  soon  as  they  think  of 
marriage  with  more  than  one,  they  are  alienated 
from  internal  blessedness  and  heavenly  happiness, 
and  that  then  they  become  like  drunken  persons, 
because  good  is  disjoined  from  its  truth  with  them  ; 
and  since  the  interiors,  which  are  of  their  mind, 
from  thought  alone  witli  some  intentness,  come 
into  such  a  state,  they  perceive  clearly  that  mar- 
riage with  more  than  one  would  close  their  inter- 
nal, and  cause  conjugial  love  to  be  displaced  by 
the  love  of  lasciviousness,  which  love  withdraws 
from  heaven.  They  say  further  that  man  hardly 
comprehends  this,  because  there  are  few  who  are 
in  genuine  conjugial  love,  and  those  who  are  not 
in  it  know  nothing  at  all  concerning  the  interior 
delight  which  is  in  that  love,  but  only  conceraiog 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


285 


the  delight  of  lascivioiisness,  which  delight  is 
turned  into  what  is  undelightful  after  a  short  co- 
habitation ;  whereas,  the  delight  of  love  truly  con- 
jiigial  not  only  endures  to  old  age  in  the  world, 
but  also  becomes  the  delight  of  heaven  after  de- 
cease, and  is  then  filled  with  interior  delight,  which 
is  perfected  to  eternity. 

1837.  The  love  of  dominion  of  one  over  the 
other,  entirely  takes  away  conjugial  love  and  its 
heavenly  delight;  for,  as  was  said  above,  conju- 
gial love  and  its  delight  consists  in  this,  that  the 
will  of  the  one  bo  that  of  the  other,  and  this  mutu- 
ally and  reciprocally  :  the  love  of  dominion  in  mar- 
riage destroys  this,  for  he  wiio  domineers  wishes 
that  his  will  alone  should  be  in  the  other,  and 
none  of  the  other's  reciprocally  in  himself;  hence 
there  is  nothing  mutual,  consequently  no  commu- 
nication of  any  love  and  its  delight  with  the  other. 
and  reciprocally  ;  wiiich  comnnmication,  liowever, 
and  thence  conjunction,  is  the  interior  delight  it- 
self, which  is  called  blessedness,  in  marriage.  The 
love  of  dominion  utterly  extinguishes  tliis  blessed- 
ness, and  with  it  all  the  cele.<tial  and  spiritual  of 
mat  love,  so  that  it  is  not  known  that  it  exists.  — 
H.  H.  370-380. 

\'^\^.  Genuine  conjugial  love  is  in  the  inmost 
heaven,  because  the  angels  there  are  in  the  mar- 
riage of  good  and  truth,  and  also  in  innocence : 
-he  angels  of  the  inferior  heavens  are  also  in  con- 
jugial love,  but  only  so  far  as  in  innocence,  for 
conjugial  love,  viewed  in  itself,  is  a  state  of  inno- 
cence ;  wherefore,  between  conjugial  partners, 
who  arc  in  conjugial  love,  heavenly  delights  are 
before  their  minds  almost  like  the  sports  of  inno- 
cence, as  among  infants  ;  for  every  thing  deligiits 
their  minds,  since  heaven  with  its  joy  flows  in  into 
each  of  the  things  of  their  life.  Wherefore  con- 
jugial love  is  represented  in  the  heavens  by  the 
most  beautiful  things :  I  have  seen  it  represented 
by  a  virgin  of  inexpressible  beauty,  encompassed 
with  a  bright  cloud  ;  and  it  was  said  that  the  an- 
gels in  heaven  have  all  their  beauty  from  conjugial 
love.  The  affections  and  thoughts  flowing  from 
it  are  represented  by  adamantine  auras  sparkling 
as  from  carbuncles  and  rubies,  and  tiiis  with  de- 
lights which  affect  the  interiors  of  the  mind.  In  a 
word,  heaven  represents  itself  in  conjugial  love, 
because  heaven  with  the  angels  is  the  conjunction 
of  good  and  truth,  and  this  conjunction  makes  con- 
jugial love.  .  .  .  Marriages  in  the  heavens 
differ  from  marriages  upon  eartti  in  this,  that  mar- 
riages on  earth  arc  also  for  the  procreation  of 
offspring,  but  not  in  the  heavens ;  instead  of  that 
procreation,  there  is  in  the  heavens  a  procreation 
of  good  and  truth  :  that  there  is  the  latter  procrea- 
tion instead  of  the  former,  is  because  their  mar- 
riage is  the  marriage  of  good  and  truth,  as  was 
shown  above,  and  in  that  marriage  good  and  truth, 
and  their  conjunction,  are  loved  above  all  things  ; 
therefore,  these  are  what  are  propagated  from 
marriages  in  the  heavens.  Hence  it  is,  that  by  na- 
tivities and  generations  in  the  Word,  are  signi- 
fied spiritual  nativities  and  generations,  which  are 
of  good  and  of  truth,  —  by  a  mother  and  father, 
trulii  conjoined  to  good  which  procreates,  by  sons 
and  daughters,  the  truths  and  goods  wliich  are 
procreated,  and  by  sons-in-law  and  daughters-in- 
law,  the  conjunctions  of  these,  and  so  forth.  From 
those  things  it  is '  evident,  that  marriages  in  the 
heavens  are  not  like  marriages  on  earth :  in  the 
heavens,  the  nuptials  are  spiritual,  which  are  not 
to  be  called  nuptials,  but  conjunctions  of  minds 
from  the  marriage  of  good  and  truth ;  but  in  the 
earth  they  are  nuptials,  because  they  are  not  only 


of  the  spirit  but  also  of  the  flesh.  And  because 
there  are  not  nuptials  in  the  heavens,  therefore 
two  conjugial  partners  there  are  not  called  hus- 
band and  wife  ;  but  the  conjugial  partner  of  another, 
from  an  angelic  idea  of  the  conjunction  of  two 
minds  into  one,  is  called  by  a  word  which  signifies 
one's  own  mutual,  reciprociilly.  From  these  things 
it  may  be  known,  how  the  Lord's  words  concerning 
nuptials  are  to  be  understood,  Luke  xx.  3.1,  30. 

1331).  How  marriages  are  joined  in  the  heavens, 
it  has  also  been  granted  mo  to  see.  Every  where 
in  heaven  those  who  are  alike  are  consociated, 
and  those  who  are  unlike  are  dissociated  ;  hence 
every  society  of  heaven  consists  of  those  who  are 
alike  :  like  are  brought  to  like,  not  of  themselves, 
but  of  the  Lord  ;  in  like  miinner  one  conjugial 
partner  to  another  conjugial  partner,  whose  minds 
can  be  conjoined  into  one  ;  wherefore  at  first  sight 
they  intimately  love  each  other,  and  see  them- 
selves to  be  conjugial  partners,  and  enter  into  mar- 
riage :  hence  it  is  that  all  the  marriages  of  h(>aven 
are  from  the  Lord  alone.  They  also  celebrate 
festivities,  which  is  done  in  a  company  of  many ; 
the  festivities  differ  in  different  societies,  —  H.  H. 
382,  383. 

Description  of  a  Marriase  Ceremony  in 
Heaven. 

1340.  Towards  evening  there  came  a  footman 
clothed  in  linen  to  the  ten  strangers  who  attended 
the  angel,  and  invited  them  to  nuptials  to  be  cele- 
brated the  next  day  ;  and  the  strangers  were  much 
rejoiced  that  they  were  about  to  see  nuptials  in  heav- 
en. After  this  they  were  conducted  to  one  of  the 
chief  counsellors,  and  supped  with  him,  and  after 
supper  they  returned,  and  retired  each  to  his  own 
bed  chamber,  and  slept  till  morning ;  and  when  they 
awoke,  they  heard  the  singing  of  the  virgins  and 
young  girls  from  the  houses  round  the  places  of 
public  resort,  mentioned  above  ;  the  affection  of 
conjugial  love  was  sung  at  (hat  time  ;  by  the  sweet- 
ness of  which  being  deeply  affected  and  moved, 
they  perceived  a  blessed  gladness  infused  into  their 
joys,  which  exalted  and  renewed  them.  At  the 
hour  appointed,  the  angel  said.  Arise,  and  put  on 
the  garments  of  heaven  which  our  prince  has  sent 
you ;  and  they  put  them  on,  and  behold  !  the  gar- 
ments shone  as  with  flaming  light  and  they  asked 
the  angel,  Whence  is  this  ?  He  i  'plied.  It  is  be- 
cause you  are  going  to  nuptials,  and  then  our  gar- 
ments always  become  luminous,  and  are  nuptial 
garments. 

1341.  After  this  the  angel  conducted  them  to  the 
house  of  the  nuptials,  and  the  porter  opened  the 
door  ;  and  presently  they  were  received  « ithin  the 
threshold,  and  saluted  by  an  angel  sent  from  the 
bridegroom,  and  introduced  and  led  to  the  seats 
appointed  for  them;  and, soon  after  they  were  in- 
vited into  an  anteroom  of  the  marriage  chamber, 
where  they  saw  in  the  middle  a  table,  on  which 
was  placed  a  inngnificent  candlestick  with  seven 
branches  and  sconces  of  gold  ;  and  against  the 
walls  hung  lamps  of  silver,  which  being  lighted, 
the  atmosphere  appeared  as  if  golden  ;  and  they 
observed  on  each  side  of  the  candlestick  two  tables, 
on  which  were  loaves  in  triple  order,  and  tibles  also 
at  the  four  corners  of  the  room,  on  which  were 
cups  of  crystal.  Whilst  they  were  examining 
these  things,  a  door  opened  from  an  apartment  next 
the  marriage  chamber,  and  they  saw  six  virgins 
come  out,  and  after  them  the  bridegroom  and  bride, 
holding  each  other  by  the  hand,  and  leadmg  each 
other  to  a  seat  placed  opposite  to  the  candlestick, 
on  which  they  placed  themselves,  tte  oridcgroom 


2S3 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


on  tf-  ;  left  hand,  and  the  bride  on  his  right ;  and 
the  s",x  virgins  stood  at  the  side  of  the  seat,  near 
the  bride.  The  bridegroom  was  chid  in  a  robe  of 
luminous  purple,  and  a  tunic  of  fine  shining  linen, 
with  an  ephod,  upon  which  was  a  golden  plate  set 
round  with  diamonds,  and  on  the  plate  was  en- 
graven a  young  eagle,  the  marriage  ensign  of  that 
heavenly  society ;  on  his  head  he  wore  a  mitre  : 
but  the  bride  was  clad  in  a  crimson  robe,  and  be- 
neath it  a  garment  of  fine  needlework,  reaching 
from  her  neck  to  her  feet,  and  beneath  her  bosom 
she  wore  a  golden  girdle,  and  on  her  head  a  crown 
of  gold  set  with  rubies.  When  they  were  thus 
seated,  the  bridegroom  turned  himself  to  the  bride, 
and  placed  upon  her  finger  a  golden  ring,  and  drew 
fortli  armlets  and  a  collar  of  pearls,  and  tied  the 
armlets  about  her  arms,  and  the  collar  around  her 
neck,  and  said.  Accept  these  pledges  ;  and  as  she 
accepted  them,  he  kissed  her,  and  said,  Now  thou 
art  mine  ;  and  he  called  her  his  wife.  When  this 
■was  done,  all  the  guests  exclaimed,  A  blessing  be 
upon  you  !  This  was  first  said  by  each  separately, 
and  then  by  all  together  ;  one  sent  from  the  prince, 
as  his  representative,  joined  in  the  acclaim,  and  at 
that  instant  that  anteroom  was  filled  with  an  aro- 
matic smoke,  which  was  a  sign  of  blessing  from 
heaven:  and  then  the  servants  in  waiting  took 
loaves  from  the  two  tables  near  the  candlestick,  and 
cups,  now  filled  with  wine,  from  the  tables  at  the 
corners  of  the  room,  and  gave  to  each  of  the  guests 
his  loaf  and  his  cup,  and  they  ate  and  drank.  After 
these  things  the  husband  and  his  wife  rose  up,  the 
six  virgins  attending  them,  with  the  silver  lamps 
now  lighted  in  their  hands,  as  far  as  the  threshold, 
and  the  consorts  entered  the  bed  chamber ;  and 
tlie  door  was  shut.  —  C.  L.  H>,  20. 

Description  of  a  Conjugial  Pair  in  Heaven. 

L342.  One  morning  I  was  looking  up  into  heav- 
en, and  I  saw  over  me  expanse  above  expanse  ; 
and  I  saw  that  the  first  expanse,  which  was  near, 
opened,  and  presently  the  second,  which  was  high- 
er, and  lastly  the  third,  which  was  the  highest ; 
and  by  illustration  thence,  I  perceived,  that  upon 
the  first  expanse  were  angels  who  compose  the  first 
or  ultimate  heaven ;  and  upon  the  second  expanse 
were  angels  who  compose  the  second  or  middle 
heaven ;  and  upon  the  third  expanse  were  angels 
who  compose  the  third  or  highest  heaven.  I  won- 
dered at  first  what  and  why  this  was  ;  and  present- 
ly there  was  heard  from  heaven  a  voice  as  of  a 
trumpet,  saying.  We  have  perceived,  and  now  see, 
that  you  meditate  concerning  co.njugial  love  ; 
and  we  knuw  that  no  one  on  earth  as  yet  knows 
what  love  truly  conjugial  is  in  its  origin  and  in  its 
essence,  and  yet  it  is  of  importance  that  this  should 
be  known ;  wherefore  it  has  pleased  the  Lord  to 
open  to  you  the  heavens,  that  illustrating  light  may 
flow  into  the  interiors  of  your  mind,  and  therefrom, 
perception :  with  us  in  the  heavens,  especially  in 
the  third,  our  heavenly  delights  are  principally 
from  conjugial  love  ;  wherefore,  from  leave  granted 
us,  we  will  send  down  to  you  a  pair  of  consorts 
that  you  may  see  them.  And  lo  I  instantly  there 
appeared  a  chariot  descending  from  the  highest  or 
third  heaven,  in  which  was  seen  one  angel ;  but  as 
it  approached,  there  was  seen  therein  two:  the 
chariot  at  a  distance  glittered  before  my  eyes  like 
;i  diamond,  and  to  it  were  harnessed  young  horses 
white  as  snow ;  and  they  who  sat  in  the  chariot 
held  in  their  hands  two  turtle  doves,  and  called  out 
to  me,  saying,  Do  you  wish  us  to  come  nearer? 
but  then  take  hoed,  lest  the  radi;ince  which  is  from 
our  heaven  whence   we  have  descended,  and   is 


flaming,  penetrate  too  interiorly,  by  the  influx  o/ 
which  the  higher  ideas  of  your  understanding, 
which  are  in  themselves  heavenly,  may  indeed  be 
illustrated,  but  these  ideas  are  ineffable  in  the  world 
wherein  you  are :  wherefore  what  you  are  now 
about  to  he(ir,  receive  rationally,  and  express  it  in 
a  manner  suited  to  the  understanding.  And  I  re- 
plied, I  will  take  heed;  come  nearer:  and  they 
came,  and  behold !  it  was  a  husband  and  his  wife  : 
and  they  said,  We  are  consorts  ;  we  have  lived 
blessed  in  heaven  from  the  first  age,  which  is  called 
by  you  the  golden  age,  and  in  the  same  perpetual 
flower  of  youth,  in  which  you  now  see  us  at  this 
day.  I  looked  at  each  attentively,  because  I  per- 
ceived that  they  represented  conjugial  love  in  its 
life  and  in  its  adornment ;  in  its  life  in  their  faces, 
and  in  its  adornment  in  their  vestures  ;  for  all  an- 
gels are  affections  of  love  in  a  human  form ;  the 
ruling  affection  itself  shines  forth  from  their  faces, 
and  from  the  affection,  and  according  to  it.  are 
their  garments  ;  wherefore  it  is  said  in  heaven,  that 
his  own  affection  clothes  every  one.  The  husband 
appeared  of  a  middle  age  between  manhood  and 
youth  ;  from  his  eyes  shone  forth  a  light  sparkling 
from  the  wisdom  of  love,  from  which  light  his  face 
was  as  if  interiorly  radiant,  and  from  this  radiance, 
the  skin  was  throughout  refulgent,  whereby  his 
whole  face  was  one  resplendent  comeliness  :  he  was 
clad  in  a  long  robe,  and  underneath  it  in  a  vesture 
of  blue  girded  about  with  a  golden  girdle,  upon 
which  were  three  precious  stones,  two  sapphires 
on  the  sides,  and  a  carbuncle  in  the  midst ;  his 
stockings  were  of  shining  linen,  with  threads  of 
silver  interwoven,  and  his  shoes  were  of  silk:  this 
wag  the  representative  form  of  conjugial  love  with 
the  husband.  But  with  the  wife  it  was  this ;  her 
face  was  seen  by  me,  and  was  not  seen;  it  was 
seen  as  beauty  itself,  and  it  was  not  seen  because 
this  beauty  was  inexpressible;  for  in  her  face  was 
a  splendor  of  flaming  light,  such  light  as  the  an- 
gels in  the  third  heaven  have,  and  it  made  my  sight 
dim  ;  so  that  I  stood  still  with  astonishment :  she, 
observing  this,  addressed  me,  saying.  What  do  you 
see  ?  I  replied,  I  see  nothing  but  conjugial  love 
and  the  form  thereof,  but  I  see  and  do  not  see. 
At  this  she  turned  herself  obliquely  from  her  hus- 
band, and  then  I  could  look  upon  her  more  intent- 
ly :  her  eyes  were  briglit  with  the  light  of  her  own 
heaven,  which,  as  was  said,  js  flaming,  and  from 
the  love  of  wisdom ;  for  in  that  heaven  wives  love 
their  husbands  from  their  wisdom  and  in  their  wis- 
dom, and  husbands  love  their  wives  from  and  in 
that  love  towards  themselves,  and  thus  they  are 
made  one.  Hence  was  her  beauty,  which  was  such 
that  no  painter  could  emulate  and  exhibit  it  in  its 
form,  for  his  colors  have  no  such  lustre,  nor  can 
his  art  express  such  beauty  :  her  hair  was  grace- 
fully arranged  in  correspondence  with  her  beauty, 
and  in  it  were  inserted  flowers  in  diadems :  she 
had  a  collar  of  carbuncles,  and  from  it  hung  a 
rosary  of  chrysolites,  and  her  armlets  were  of 
pearl :  her  upper  robe  was  scarlet,  and  underneath 
it  she  wore  a  purple  bosom  vest,  which  was  clasped 
in  front  with  rubies :  but  what  I  wondered  at  was, 
that  the  colors  varied  according  to  her  aspect  in 
regard  to  her  husband,  and  also  according  to  it 
were  sometimes  less,  sometimes  more  glittering, 
in  mutual  aspect  more,  and  in  oblique  aspect  less. 
When  I  had  seen  these  things,  they  again  dis- 
coursed with  me  ;  and  when  the  husband  spake,  he 
spake  at  the  same  time  as  if  from  his  wife  ;  and 
when  the  wife  spake,  she  spake  at  the  same  time 
as  if  from  her  husband  ;  such  was  tlie  union  of 
minds  from  which  speech  flows  ;    and  then  also  I 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


287 


heard  the  sound  (tone  or  voice)  of  conjugial  love, 
that  inwardly  it  was  simultaneous  with,  and  also 
proceeding  from,  the  delifjhts  of  a  state  of  peace 
and  innocence.  At  length  they  said,  We  are  re- 
called, we  must  go  away  :  and  then  again  they 
appeared  to  be  borne  in  a  chariot,  as  before  ;  and 
they  were  carried  along  a  pnved  way  through  fields 
of  flowers,  from  which  sprang  up  olives,  and  trees 
laden  with  oranges  ;  and  wlicn  they  wore  nojr  their 
heaven,  virgins  came  to  meet  thein,  and  received 
and  introduced  them.  —  C  h.  42. 

State  of  Consorts  after  Death. 

1343.  Two  consorts  most  commonly  meet  after 
death,  know  each  other,  again  consociate,  and  for 
some  time  live  togetlier ;  whicli  takes  place  in  tlio 
firat  state,  thus  whilst  tiiey  are  in  externils  as  in  the 
world.  There  are  two  states  into  whicli  man  comes 
after  death,  an  external  and  an  internal ;  he  comes 
first  into  his  external,  and  afterwards  into  his  in- 
ternal ;  and  whilst  they  are  in  externals,  one  con- 
sort, if  both  are  dead,  meets,  and  knows  the  other, 
and  if  they  have  lived  together  in  the  world,  they 
consociate  again,  and  for  some  time  live  together ; 
and  when  they  are  in  this  state,  they  do  not  know 
the  inclination  of  each  to  the  other,  because  this 
conceals  itself  in  the  internals:  but  afterwards, 
when  they  come  into  their  internal  state,  the  incli- 
nation manifests  itself,  and  if  it  be  in  concord  and 
sympathy,  they  continue  their  conjugial  life,  but  if 
it  be  in  discord  and  antipathy,  they  dissolve  it.  If 
the  man  has  had  many  wives,  he  successively  con- 
joins himself  with  them,  whilst  he  is  in  tiic  exter- 
nal state  ;  but  when  he  enters  the  internal  state, 
in  which  he  perceives  tlie  inclinations  of  love,  and 
what  they  are,  he  then  either  adopts  one  or  leaves 
all ,  for  in  the  spiritual  world,  equally  as  in  the 
natural  world,  it  is  not  permitted  to  any  Christian 
to  take  more  than  one  wife,  because  this  infests 
and  profanes  religion.  It  is  the  same  with  the 
woman  who  has  had  several  husbands ;  but  they 
do  not  adjoin  themselves  to  their  husbands  ;  they 
only  present  themselves,  and  the  husbands  adjoin 
them  to  themselves.  It  is  to  be  known  that  hus- 
bands rarely  know  their  wives,  but  that  wives 
readily  know  their  husbands  ;  the  reason  is,  be- 
cause women  have  an  interior  perception  of  love, 
and  men  only  an  exterior. — C.  L.  47. 

1344.  If  they  can  live  together,  they  remain 
consorts,  but  if  they  cannot  live  together,  they 
separate  themselves,  sometimes  the  husband  from 
the  wife,  sometimes  the  wife  from  the  husband, 
and  sometimes  each  from  the  other.  Separations 
take  place  after  death,  because  the  conjunctions 
which  arc  made  on  earth  are  seldom  made  from 
any  internal  perception  of  love,  but  from  an  exter- 
nal perception  which  hides  the  internal ;  the  exter- 
nal perception  of  love  derives  its  cause  and  origin 
from  such  things  as  are  of  the  love  of  the  world 
and  of  the  body ;  of  the  love  of  the  world  are 
principally  wealth  and  large  possessions,  and  dig- 
nities and  honors  are  of  the  love  of  the  body  :  be- 
sides these,  there  are  also  various  seductive  allure- 
ments, such  as  beauty  and  an  assumed  decorum  of 
manners,  and  sometimes  also  unchasteness  ;  more- 
over, matrimony  is  frequently  contracted  within  tlic 
district,  city,  or  village,  in  wiiich  the  parties  were 
born,  or  dwell,  where  no  choice  is  given,  but  one 
confined  and  limited  to  families  whicli  are  known, 
and  tire  of  corresponding  fortune  ;  hence  it  is,  that  | 
marriages  entered  into  in  the  world  are  for  the  J 
most  part  external,  and  nut  at  the  s;ime  time  inter- 
nal;  when,  yet,  it  is  internal  conjunction,  which 
is  the  conjunction  of  souls,  that  makes    marriage 


itself;  and  this  conjunction  is  not  perceivable  be- 
fore man  puts  off  the  external  and  |)uts  on  the 
internal,  which  takes  place  after  death.  Hence, 
therefore,  separations  take  place,  and  afterwards 
new  conjunctions  with  those  who  are  similar  and 
homogen<'ous,  unless  they  had  been  provided  on 
earth,  which  is  done  for  those  who  from  an  early 
age  have  loved,  have  wished,  and  have  asked  of 
the  Lord,  a  legitimate  and  lovely  connection  with 
one,  and  have  scorned  and  shunned  wandering 
lusts. 

1315.  That  then  a  suitable  wife  is  given  to  the 
man,  and  to  the  woman  a  husband  in  like  manner. 
This  is  because  no  other  consorts  can  be  received 
into  heaven,  that  they  may  remain  there,  but  those 
who  have  been  interiorly  united,  or  can  be  united 
as  into  one  ;  for  in  heaven  two  consorts  arc  not 
called  two,  but  one  angel,  which  is  understood  by 
the  Lord's  words,  that  they  are  no  longer  two,  but 
one  flesh.  That  no  other  consorts  are  received  in- 
to heaven,  is,  because  no  others  can  there  cohabit, 
that  is,  be  together  in  one  house,  and  in  one  bed 
chamber,  and  bed  ;  for  all  who  are  in  the  heavens 
are  consociated  according  to  affinities  and  relation- 
ships of  love,  and  according  to  them  are  their  hab- 
itations ;  for,  in  the  spiritual  world,  there  are  not 
spaces,  but  there  are  appearances  of  spaces,  and 
these  are  according  to  their  states  of  life,  and  the 
states  of  life  are  according  to  the  states  of  love  ; 
wherefore,  no  one  can  dwell  tliere  but  in  his  own 
house,  which  is  provided  for  and  assigned  to  him 
according  to  the  quality  of  his  love;  if  he  dwells 
elsewhere,  he  labors  in  his  breast  and  breathing  ; 
and  two  cannot  cohabit  in  tlie  same  house  unless 
they  arc  likenesses ;  and,  especially,  consorts  can- 
not, unless  they  are  mutual  inclinations.*  If  they 
are  external  and  not  at  the  same  time  internal  incli- 
nations, the  very  house  or  the  place  itself  sepa- 
rates, rejects,  and  drives  them  away.  It  is  for  this 
en  use,  that,  for  those  who  after  preparation  are  in- 
troduced into  heaven,  there  is  provided  marriage 
with  a  consort  whose  soul  inclines  to  union  with 
that  of  the  other,  so  that  they  do  not  wish  to  be 
two  lives,  but  one  :  and  this  is  the  cause,  also,  that, 
after  separation,  there  is  given  to  the  man  a  suitable 
wife,  and  to  the  woman  a  husband  in  like  manner. 

1346.  That  consorts  enjoy  similar  intercourse 
with  each  other  as  in  the  world,  but  more  pleasant 
and  blessed,  but  without  prolification,  instead  of 
which  they  have  spiritual  prolification,  which  is  of 
love  and  wisdom.  That  consorts  enjoy  similar  in- 
tercourse as  in  the  world,  is,  because  after  death 
a  male  is  a  male,  and  a  female  a  female,  and  there 
is  implanted  in  botii,  from  creation,  an  inclination 
to  conjunction;  and  this,  with  man  [homo),  is  the 
inclination  of  his  spirit  and  thence  of  his  body  ; 
wherefore  after  death,  when  man  becomes  a  spirit, 
the  same  mutual  inclination  remains,  and  this  can- 
not be  given  without  similar  intercourse  ;  for  man 
is  man  as  before,  neither  is  any  thing  wanting  in 
the  male,  nor  any  thing  in  the  female  ;  as  to  form, 
they  are  like  themselves,  and  also  as  to  affections 
and  thoughts  ;  and  what  else  follows,  therefore,  but 
that  there  is  a  similar  intercourse  ?  And  because 
conjugial  love  is  chaste,  pure,  and  holy,  therefore 
this  intercourse  is  full.  That  the  intercourse  is 
then  more  pleasant  and  blessed,  is  because  that 
love,  as  it  becomes  of  the  spirit,  becomes  more  in- 
terior and  pure,  and  thereby  more  perceptible,  and 
all  pleasantness  increases  according  to  perception, 
and  increases  until  the  blessedness  of  it  within  its 
pleasantness  becomes  apprehensible. 

*  Mail  is  often  called  \\U  own  iiiclinaticn,  or  his  own  will,  of 
hi)  own  live,  l>y  Svvodrrjborg. 


288 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


1347.  That  marrififfos  in  the  heavens  are  with- 
out prolification,  hut  that,  instead  of  this,  there  is 
spiritual  prolification,  which  is  of  love  and  wisdom, 
is  because,  with  those  who  are  in  the  spiritual  world, 
the  third  [degree],  which  is  natural,  is  wanting, 
and  this  is  the  continent  of  spirituals,  and  spirituals 
without  their  continent  have  no  consistence  like 
those  things  which  are  procreated  in  the  natural 
world :  also  spirituals,  considered  in  themselves, 
relate  to  love  and  wisdom ;  wherefore  these  (love 
and  wisdom)  are  what  are  born  from  marriages  in 
the  heavens.  It  is  said  these  are  born,  because 
conjugial  love  perfects  an  angel,  and  unites  him 
with  his  consort,  whereby  he  becomes  more  and 
more  man,  for,  as  was  said  above,  two  consorts  in 
heaven  are  not  two  but  one  angel ;  wherefore,  by 
conjugial  unition,  they  fill  themselves  with  the  hu- 
man, which  is,  to  will  to  grow  wise,  and  to  love 
that  which  is  of  wisdom.  —  C.  L.  49-52. 

1348.  To  what  has  been  related  concerning  the 
state  of  consorts  after  death,  the  following  is  add- 
ed :  I.  That  all  those  consorts  who  are  merely 
natural,  are  separated  after  death  ;  this  is,  because 
the  love  of  marriage  grows  cold  with  them,  and  the 
love  of  adultery  grows  warm  ;  but  still,  after  sepa- 
ration, they  sometimes  associate  themselves,  as 
consorts  with  others,  yet  after  a  short  time  they 
recede  from  each  other  :  and  this  is  done  often  and 
repeatedly,  till  at  length  the  man  is  bound  over  to 
some  harlot,  and  the  woman  to  some  adulterer, 
which  is  done  in  an  infernal  prison,  where  proipis- 
cuous  whoredom  is  forbidden  each  under  a  penalty. 
II.  Consorts,  of  whom  one  is  spiritual  and  the  other 
natural,  are  also  separated  after  death,  and  to  the 
spiritual  is  given  a  suitable  consort ;  but  the  nat- 
ural one  is  transmitted  to  the  resorts  of  the  lascivi- 
ous amongst  his  or  her  like.  III.  But  they  who  in 
the  world  have  lived  unmarried,  and  have  altogeth- 
er alienated  their  minds  from  marriage,  if  they  be 
spiritual,  remain  unmarried,  but  if  natural,  they  be- 
come whoremongers.  But  it  is  otherwise  with 
those  who,  in  their  celibacy,  have  desired  marriage, 
and  especially  with  those  who  have  solicited  it 
without  success  ;  for  these,  if  they  are  spiritual, 
blessed  marriages  are  provided,  but  not  until  they 
are  in  heaven.  IV.  They  who  in  the  world  have 
been  shut  up  in  monasteries,  as  well  virgins  as  men, 
at  the  conclusion  of  the  monastic  life,  which  con- 
tinues some  time  after  death,  are  let  loose  and  dis- 
charged, and  enjoy  the  free  indulgence  of  their 
desires,  whether  they  wish  to  live  in  marriage  or 
not ;  if  they  wish  to  live  married,  they  become  so, 
but  if  not,  they  are  borne  to  the  unmarried  at  the 
side  of  heaven  ;  but  they  who  burned  with  prohib- 
ited lust,  are  cast  down.  V.  The  unmarried  are 
at  the  side  of  heaven,  because  the  sphere  of  per- 
petual celibacy  infests  the  sphere  of  conjugial  love, 
which  is  the  very  sphere  of  heaven ;  and  the  sphere 
of  conjugial  love  is  the  very  sphere  of  heaven,  be- 
cause it  descends  from  the  heavenly  marriage  of 
the  Lord  and  the  church.  —  C.  L.  54. 

Conjugial  Love  scarcely  known  at  this  Day. 

1349.  That  there  is  given  such  conjugial  love  as 
IS  described  in  the  following  pages,  may  indeed  be 
acknowledged  from  the  first  state  of  that  love, 
when  it  insinuates  itself  and  enters  into  the  heart 
of  a  youth  and  a  virgin  ;  and  thus  by  those  who 
begin  to  love  one  only  of  the  sex,  and  to  desire  her 
as  a  wife  ;  and  still  more  during  the  period  of  be- 
trothment  and  the  interval  which  precedes  the  nup- 
tials; and  lastly  at  the  nuptials,  and  the  first  of  the 
days  which  follow  thom.  Who  does  not,  then, 
acknowledge  and  consent  to  these  positions,  that 


this  is  the  fundamental  love  of  all  loves,  and  that 
into  it  are  gathered  all  joys  and  all  delights  from 
first  to  last  ?  And  who  does  not  know  that,  after 
this  pleasant  time,  these  transports  successively 
decline  and  pass  away,  till  at  length  they  are 
scarcely  sensible  of  them  ?  If  it  be  then  said  aa 
before,  that  this  is  the  fundamental  love  of  all 
loves,  and  that  into  it  are  gathered  all  joys  and 
delights,  they  do  not  consent,  nor  acknowledge 
these  things,  and  perhaps  assert  that  they  are  non- 
sense, or  transcendental  mysteries.  From  this  it 
is  evident,  that  the  earliest  love  of  marriage  emu- 
lates love  truly  conjugial,  and  exhibits  it  in  a  cer- 
tain image,  to  be  seen ;  and  this  is  because  then 
the  love  of  the  sex  is  castaway,  which  is  unchaste, 
and  in  its  place  the  love  of  one  of  the  sex,  which 
is  love  truly  conjugial  and  chaste,  being  implanted, 
remains  ;  who  does  not  then  look  upon  other  wo- 
men with  indifference,  and  upon  her  who  is  his 
own  and  only  one,  with  a  look  of  love  ? 

1350.  That  love  truly  conjugial  is  yet  so  rare, 
that  it  is  not  known  what  it  is,  and  scarcely  that  it 
is,  is  because  the  state  of  pleasurable  gratifica- 
tions before  nuptials  is  after  them  changed  into 
a  state  of  indifference  from  an  insensibility  to 
them.  It  is  known  that  every  man  is,  at  birth, 
merely  corporeal,  and  that  from  corporeal  he  be- 
comes natural  more  and  more  interiorly,  and  thus 
rational,  and  at  length  spiritual ;  this  is  effected 
progressively,  because  the  corporeal  is  like  ground, 
in  whicli  things  natural,  rational  and  spiritual  are 
implanted  in  their  order  ;  thus  man  becomes  more 
and  more  man.  Similar  things  take  place  when 
he  enters  into  marriage  ;  man  then  becomes  a  fuller 
man,  because  he  is  conjoined  with  a  consort,  with 
whom  he  acts  as  one  man ;  but  this  takes  place  in 
a  certain  image,  in  the  first  state,  which  was  spoken 
of  above  ;  in  like  manner  he  then  commences  from 
the  corporeal,  and  proceeds  into  the  natural,  but 
in  regard  to  conjugial  life,  and  conjunction  into  one 
therefrom  ;  they  Avho  then  love  corporeal  naturals, 
and  rationals  only  from  them,  cannot  be  conjoined 
to  a  consort  as  into  one,  except  as  to  those  exter- 
nals, and  when  the  externals  fail,  cold  invades  the 
internals,  which  expels  the  delights  of  that  love,  as 
from  the  mind  so  from  the  body,  and  afterwards  as 
from  the  body  so  from  the  mind,  and  this  until 
there  is  nothing  remaining  of  the  remembrance  of 
the  earliest  state  of  their  marriage,  and  conse- 
quently no  knowledge  respecting  it.  Now,  as  this 
takes  place  with  most  persons  at  this  day,  it  is  evi- 
dent that  what  love  truly  conjugial  is,  is  not  known, 
and  scarcely  that  it  is.  It  is  otherwise  with  those 
who  are  spiritual ;  the  first  state  with  these  is  an 
initiation  into  perpetual  happiness,  which  advances 
in  degree,  as,  in  them,  the  spiritual  rational  of 
the  mind,  and  thence  the  natural  sensual  of  the 
body,  conjoin  and  unite  themselves,  each  with 
tliose  of  the  other ;  but  instances  of  this  are  rare 
—  C.  L.  58,  59. 

Con.jusial  Love  the  Fundamental  of  all  liOvcs, 
and  the  Receptacle  of  all  Joys  and  Delights. 

1351.  That  conjugial  love,  considered  in  its  es- 
sence, is  the  fundamental  love  of  all  the  loves  of 
heaven  and  the  church,  is,  because  its  origin  is 
from  the  marriage  of  good  and  truth  ;  and  from 
this  marriage  proceed  all  the  loves  which  make 
heaven  and  the  church  with  man  ;  the  good  of  this 
marriage  makes  love,  and  the  truth  of  it  makes 
wisdom,  and  when  love  approaches  wisdom,  or 
joins  itself  therewith,  then  love  becomes  love,  and 
when  wisdom  in  its  turn  approaches  love,  and  joins 
itself  with    it,    then   wisdom    becomes    wisdom. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


289 


Love  truly  conjugial  is  nothing  else  but  the  con- 
junction of  love  and  wisdom  ;  two  consorts,  be- 
tween whom  or  in  whom  this  love  is  at  the  same 
time,  are  an  effigy  and  form  of  it ;  all  likewise  in 
the  heavens,  where  the  faces  are  genuine  types  of 
the  affections  of  their  love,  are  likenesses  thereof, 
for  it  is  in  them  in  general  and  in  every  part,  as 
has  been  shown  above  ;  now,  because  two  con- 
sorts are  this  love  in  effigy  and  form,  it  follows 
that  every  love,  which  i)roceeds  from  the  form  of 
love  itself,  is  like  unto  it ;  wherefore  if  conjugial 
love  be  heavenly  and  spiritual,  tiic  loves  proceed- 
ing from  it  are  also  heavenly  and  spiritual ;  conju- 
gial love  therefore  is  as  a  parent,  and  all  other 
loves  are  as  the  offspring ;  hence  it  is,  that  from 
the  marriages  of  the  angels  in  the  heavens,  arc 
generated  spiritual  offsprings,  wliich  are  of  love 
and  wisdom,  or  of  good  and  truth.  —  C  L.  65. 

1352.  All  pleasures  whatever,  which  are  felt  by 
man,  are  of  his  love  ;  the  love  by  them  manifests 
itself,  yea,  exists  and  lives  ;  that  the  pleasures  are 
exalted  in  the  same  degree  as  the  love  is  exalted, 
and  also  as  the  incidental  affections  touch  the 
ruling  love  more  nearly,  is  known.  Now,  as  con- 
jugial love  is  the  fundamental  love  of  all  good 
loves,  and  as  it  is  inscribed  on  the  most  minute 
particulars  of  man,  as  was  shown  above,  it  follows 
that  its  pleasures  exceed  the  pleasures  of  all  other 
loves,  and  also  that  it  makes  other  loves  pleasant, 
according  to  its  presence,  and  conjunction  with 
them  ;  for  it  expands  the  inmost  of  the  mind,  and 
at  the  same  time  the  inmost  of  the  body,  as  the 
delightful  current  of  its  fountain  flows  through  and 
opens  them.  All  pleasures,  from  first  to  last,  are 
gathered  into  this  love,  because  of  the  superior 
excellence  of  its  use  above  all  others  ;  for  its  use 
is  the  propagation  of  the  human  race,  and  thence 
of  the  angelic  heaven ;  and  because  tliis  use  was 
the  end  of  ends  of  creation,  it  follows  that  all  the 
blessedness,  happiness,  gladnesses,  gratifications, 
and  pleasures,  which  by  the  Lord  the  Creator  could 
possibly  be  conferred  on  man,  are  gathered  into 
this  his  love.  That  pleasures  follow  use,  and  are 
in  man  according  to  the  love  of  it,  is  manifest  from 
the  pleasures  of  the  five  senses  —  sight,  hearing, 
smell,  taste,  and  touch  ;  each  of  these  has  pleas- 
ures with  variations  according  to  their  specific  uses  ; 
what,  then,  must  be  that  belonging  to  the  sense  of 
conjugial  love,  whose  use  is  the  complex  of  all 
other  uses  ? 

1353.  I  know  that  few  will  acknowledge,  that  all 
joys  and  all  delights,  from  first  to  last,  are  gathered 
into  conjugial  love,  because  love  truly  conjugial, 
into  which  they  are  gathered,  is  at  this  day  so  rare, 
that  what  it  is  is  not  known,  and  scarcely  that  it  is, 
as  was  explained  and  confirmed  above,  for  they  are 
not  in  any  other  conjugial  love  than  that  which  is 
genuine ;  and  as  this  is  so  rare  on  earth,  it  is  im- 
possible to  describe  its  supereminent  felicities 
otherwise  than  from  the  mouth  of  angels,  for  they 
are  in  it.  They  have  said  that  the  inmost  delights 
of  this  love,  which  are  of  the  soul,  into  which  the 
conjugial  of  love  and  wisdom,  or  of  good  and  truth 
from  the  Lord,  first  flows,  are  imperceptible,  and 
thence  ineffable,  because  they  are  at  the  same  time 
of  peace  and  innocence ;  but  that  they  become  in 
their  descent  more  and  more  perceptible,  in  the 
superiors  of  the  mind  as  blessedness,  in  the  infe- 
riors as  happiness,  in  the  breast  as  pleasures  from 
them  ;  and  that  from  the  breast  they  diffuse  them- 
selves in*o  each  and  every  part  of  the  body,  and  at 
length  unite  themselves  in  ultnnates  into  the  de- 
light of  delights.  Moreover,  the  angels  have  re- 
lated wonders  respecting  these  delights,  saving  that 

37 


their  varieties  in  the  souls  of  consorts,  and  from 
their  souls  in  their  minds,  and  from  their  minds  in 
their  breasts,  are  infinite  and  also  eternal  ;  and  that 
they  are  exalted  according  to  tiie  wisdom  with  the 
husbands  ;  and  tiiis  because  they  live  to  eternity 
in  the  flower  of  their  age,  and  because  to  them 
nothing  is  more  blcsrsed  than  to  grow  wiser  and 
wiser.  — C.  L.  (iH,  ()!>. 

1354.  Forasmuch  as  conjugial  love  in  its  first 
essence  is  love  to  the  Lord  from  the  Lord,  and 
thence  also  is  innocence,  tiierefore  that  love  is  like- 
wise peace,  sucli  as  is  in  the  heavens  with  the  an- 
gels :  for  as  innocence  is  the  very  esse  of  all  good, 
so  peace  is  the  very  esse  of  all  delight  from  good, 
consequently  it  is  the  very  esse  of  all  joy  between 
conjugial  partners  :  now  whereas  all  joy  is  of  love, 
and  love  conjugial  is  the  fundamenUil  love  of  all 
the  loves  of  heaven,  therefore  pejicc  itself  princi- 
pally resides  in  that  love.  That  peace  is  a  bliss  of 
heart  and  of  soul  arising  from  the  conjunction  of 
the  Lord  witii  heaven  and  the  church,  thus  also 
from  tlie  conjunction  of  good  and  truth,  whilst 
there  is  a  cessation  of  all  dissension  and  combat 
of  the  evil  and  false  with  good  and  truth,  may  be 
seen  above  ;  and  whereas  conjugial  love  descends 
from  those  conjunctions,  therefore  also  all  the 
delight  of  that  love  descends  and  derives  its  es- 
sence from  celestial  peace.  That  peace  also  shines 
forth  as  a  celestial  bliss  from  the  face  of  conjugial 
partners  in  the  heavens,  who  are  in  that  love,  and 
from  that  love  mutually  look  at  each  other ;  nor 
can  such  celestial  bliss,  which  intimately  affects  the 
delights  of  loves,  and  is  called  peace,  be  given 
with  any  other,  than  with  those  who  can  intimately, 
thus  as  to  their  hearts  themselves,  be  conjoined. — 
./I.  E.  !)97. 

1355.  It  has  been  told  me,  that  so  many  and  so 
great  are  the  delights  and  plesantnesses  in  that 
love,  which  are  manifested  by  turns,  that  they  are 
innumerable  and  exceed  all  description ;  they  are 
also  multiplied  with  continued  augmentations  to 
eternity.  The  origin  of  those  delights  is  from  this 
circumstance,  that  conjugial  partners  desire  to  be 
united  into  one  as  to  their  minds,  and  that  heaven, 
by  virtue  of  the  marriage  of  good  and  truth  from 
the  Lord  there,  conspires  to  such  union.  I  will 
here  relate  some  particulars  concerning  the  mar- 
riages of  angels  in  heaven  :  they  say  that  they  are 
in  continual  potency  ;  that  after  the  act  there  is 
never  any  weariness,  much  less  any  sadness,  but 
alacrity  of  life,  and  hilarity  of  mind  ;  that  the  con- 
jugial partners  mutually  pass  the  night  in  each 
other's  bosoms,  as  if  they  were  created  into  one  ; 
that  effects  are  constantly  open,  so  that  they  are 
never  deficient  whilst  they  will,  inasmuch  as  with- 
out these  their  love  would  be  as  the  vein  of  a  foun- 
tain stopped  up ;  the  eflTect  opens  that  vein,  and 
renders  it  everlasting,  and  also  promotes  conjunc- 
tion that  they  may  become  as  one  flesh,  for  the 
vital  [principle]  of  the  man  adds  itself  to  the 
vital  [principle]  of  the  wife  and  couples  them  to- 
gether :  they  say  that  the  delights  of  the  effects 
cannot  be  described  by  the  expressions  of  a  ay  lan- 
guage in  the  natural  world,  nor  be  thought  of  in 
any  ideas,  but  such  as  are  spiritual,  and  even  these 
cannot  exhaust  the  subject.  These  things  have 
been  told  me  by  the  angels.  —  .4.  E.  992. 

[XoTE.  —  Lest  any  novitiate  in  spiritual  things,  or  any  mea'y 
natural  mind,  sliniild  take  offence  at,  or  treat  with  levity,  the 
averments  of  .Swedenhorg  on  this  head,  let  it  he  ob><crved,  accord- 
ing to  all  previous  instructions,  that  all  angels  arc  the  spirits  of 
iilorified  men  and  women  :  and  that  even  now,  in  this  world, 
there  is  nothing  of  sensational  delight,  or  effect,  in  the  body,  bui 
which  has  its  origin  in  the  spirit.  Or,  according  to  the  slatemeb 
of  our  author  in  another  place  —  "  The  spirit  is  the  very  man 


290 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


himself,  who  lliiiiks,  and  who  liist-i,  who  desires  and  is  affected  ; 
and  fiirther,.tiiat  all  the  sensitive,  which  appears  in  the  body,  is 
properly  of  its  spirit,  and  of  the  bodij  only  bij  wflai."  —  A.  C.  4G3-3. 
These  grounds  being  conceded,  why  should  not  the  conjugial 
functions,  as  well  as  all  others  of  the  organized  spiritual  body, 
exist  and  operate  in  the  anKelic  world?  But  let  the  reason 
thereof  be  particularly  remembered.  Marriages  on  earth  are  for 
the  procreation  of  offsprinp,  but  in  the  heavens,  instead  thereof, 
for  the  procreation  of  goods  and  truths.  But  such  procreation 
cannot  be  without  conjunction  of  the  male  and  female  principles. 
But  there  are  no  abstract  principles  given  —  none  but  what  exi-t 
iu  essences  and  forms.  Such,  then,  is  the  external  nature  of  all 
cohabitation  in  the  heavens.  It  is  by  such  means  that  married 
partners  are  continually  giving  anil  receiving  of  each  other's  li(e, 
and  perfecting  themselves  in  love  and  wisdom  forever  and  ever. 
Moreover,  in  regard  to  there  being  "  no  weariness  nor  sadness 
after  the  act,"  it  is  to  be  observed  that  there  would  be  none  in 
this  world,  were  men  in  the  true  order  of  their  life.  If,  then,  the 
Correspondence  is  perfect,  between  the  heavens  and  the  earth  —  if, 
in  both,  there  is  an  exterior  and  an  iirterior  —  an  outward  act  and 
an  inward  prolification,  then  let  all  the  repugnance  which  may  be 
felt  at  this  announcement  of  the  heaven-instructed  Seer,  be 
charged,  not  to  the  plain  and  philosophical  statement,  but  to  the 
ignorance  and  prejudice  of  earthly  minds.  The  truth  herein  con- 
tained, when  sutliciently  abstracted  fniii  all  low  and  gross  ideas, 
and  invested  with  that  spirituality  and  holiness  which  belong  to 
th-  subject,  is  only  calculated  to  rationalize  our  ideas  of  the 
heavenly  world,  and  exalt  and  purify  our  conceptions  of  the 
chastity  and  sacredness  of  conjugial  love.  —  Compiler.] 

Qualifications  for  receiving  Conjugial  Love. 

135G.  That  no  others  can  be  in  love  truly  con- 
jugial, but  they  who  receive  it  from  the  Lord,  who 
are  those  that  come  directly  to  him,  and  live  the 
life  of  the  church  from  Himself,  is,  because  this 
love,  considered   in  its  origin  and  its  correspond- 
ence, is  heavenly,  spiritual,  holy,  pure,  and  clean, 
above    every  love  which   is  with   the   angels   of 
heaven  and  the  men  of  the  church,  and  these  its 
attributes  cannot  be  given  but  to  those  who  are 
conjoined  to  the  Lord,  and  from  Himself  conso- 
ciated  with  the  angels  of  heaven ;  for  these  shun 
extra  conjugial  loves,  which  are  conjunctions  with 
others  than  their  own  proper  consorts,  as  the  loss 
of  the  soul  and  the  lakes  of  hell ;  and  in  propor- 
tion as  a  consort  shuns  such  conjunctions,  even  as 
to  lusts  of  the  will  and  purposes  therefrom,  so  far 
love  truly  conjugial  is  purified  with  them,  and  be- 
comes successively  spiritual,  first  while  they  live 
on  earth,  and  afterwards  in  heaven.     Neither  with 
men  nor  with  angels  can  any  love  be  pure,  conse- 
quently neither  this  love  ;  but  because  the  inten- 
tion which  is  of  the  will  is  primarily  regarded  by 
the  Lord,  therefore,  so  fur  as  man  is  in  this  inten- 
tion, and  perseveres  in  it,  so  far  he  is  initiated  into 
its  purity  and  sanctity,  and  successively  advances. 
That  no  others  can  be  in  spiritual  conjugial  love 
but  those  who  from  the  Lord  are  such,  is,  because 
heaven  is  in  it ;  and  the  natural  man,  with  whom  this 
love  derives  its  pleasure  only  from  the  flesh,  cannot 
approach  to  heaven,  nor  to  any  angel,  yea,  neither 
to  any  man  in  whom  is  this  love,  for  it  is  the  funda- 
mental love  of  all  heavenly  and   spiritual  loves. 
That  this  is  so,  has  been  confirmed  to  me  by  ex- 
perience.    I  saw  genii  in  the  spiritual  world,  who 
were  preparing  for  hell,  approaching  to  an  angel 
whilst  he  was  happy  with  his  consort ;  and  as  they 
approached,  while  yet  at  a  distance,  they  became 
like  furies,  and  sought  caverns  and  ditches  as  asy- 
lums, into  which  they  cast  themselves. 

1357.  That  they  come  into  this  love,  and  can  be 
in  it,  who  love  the  truths  of  the  church,  and  do  its 
goods,  is,  because  no  others  are  received  of  the 
>ord ;  for  these  are  in  conjunction  with  Himself, 
and  thence  can  be  lield  in  that  love  from  Himself. 
There  are  two  things  which  make  the  church  and 
thence  heaven  in  man  —  truth  of  faith  and  good  of 
life ;  truth  of  faith  makes  the  Lord's  presence,  and 
good  of  life  according  to  truths  of  faith  makes  con- 
junction with  Himself,  and  thereby  the  church  and 
heaven.  The  truth  of  faith  makes  the  Lord's 
presence,  because  it  is  of  light :  spiritual  light  is 


nothing  else ;  and  the  good  of  life  makes  conjunc 
tion  because  it  is  of  heat :  spiritual  heat  is  nothinj.' 
else,  for  it  is  love,  and  good  of  life  is  of  love ;  and 
it  is  known  that  all  light,  even  that  of  winter, 
makes  presence,  and  that  heat  united  to  light  makes 
conjunction ;  for  gardens  and  shrubberies  appear 
in  all  light,  but  they  do  not  flower  and  fructify, 
unless  when  heat  conjoins  itself  to  light.  From 
these  things  the  conclusion  is  obvious,  that  they 
are  not  gifted  by  the  Lord  with  love  truly  con- 
jugial, who  merely  know  the  truths  of  the  church, 
but  who  know  them  and  do  its  goods.  —  C.  Lt, 
71,  72. 

13.58.  No  one  can  be  in  love  tmly  conjugial,  and 
in  its  pleasantnesses,  delights,  blessings,  and  joys, 
but  he  who  acknowledges  the  L«rd  alone  that  is, 
a  trine  [or  threefold  principle]  in  Him  ;  who  so 
approaches  the  Father  as  a  person  by  Himself,  or 
the  Holy  Spirit  as  a  person  by  Himself  and  those 
not  in  the  Lord,  such  a  one  cannot  have  conjugial 
love.  The  genuine  conjugial  principle  is  given 
especially  in  the  third  heaven,  becanse  the  angels 
there  are  in  love  to  the  Lord,  acknowledge  Him 
alone  as  God,  and  do  his  commandments  ;  to  do 
the  commandments  is,  with  them,  to  love  Him : 
the  commandments  of  the  Lord  are,  to  them,  the 
truths  in  which  they  receive  Him :  there  is  con- 
jimction  of  the  Lord  with  them,  and  of  them  with 
the  Lord,  for  they  are  in  the  Lord  because  in  good, 
and  the  Lord  is  in  them,  because  in  truth ;  this  is 
the  celestial  marriage,  from  which  love  truly  con- 
jugial descends.  —  A.  E.  i>95. 

Marriages  of  the  Men  of  the  Golden  Age. 

1359.  Whilst  I  was  once  meditating  on  conjugial 
love,  my  mind  was  seized  with  a  desire  of  know- 
ing what  that  love  had  been  with  those  who  lived 
in  the  goldex  age,  and  afterwards  what  it  had 
been  with  those  who  lived  in  the  following  ages, 
which  have  their  names  from  silver,  copper,  and 
iron  ;  and  as  I  knew,  that  all  who  lived  well  in 
those  ages  are  in  the  heavens,  I  prayed  to  the  Lord 
that  I  might  be  allowed  to  discourse  with  them  and 
be  instructed :  and,  behold,  an  angel  stood  before 
me,  and  said,  I  am  sent  by  the  Lord  to  be  a  guide 
and  attendant ;  and  I  will  first  lead  and  attend  you 
to  those  who  lived  in  the  first  age,  or  period,  which 
is  called  golden:  and  he  said.  The  way  to  them  is 
arduous ;  it  is  through  a  dark  forest,  which  none 
gan  pass  unless  with  a  guide  given  him  from  the 
Lord.  I  was  in  the  spirit,  and  prepared  myself  for 
the  journey,  and  we  turned  our  faces  to  the  east ; 
and  as  we  advanced,  I  saw  a  mountain,  whose 
height  reached  beyond  the  region  of  the  clouds. 
We  passed  through  a  great  desert,  and  came  to  a 
forest  crowded  with  various  kinds  of  trees,  and 
made  dark  by  their  closeness,  of  which  the  angel 
had  forewarned  me ;  but  the  forest  was  divided  by 
many  narrow  paths ;  and  the  angel  said,  that  just 
so  many  are  the  windings  of  error,  and  that,  unless 
the  eyes  be  opened  by  the  Lord,  and  olive  trees  be 
seen  intwined  witli  vine  tendrils,  and  the  steps  be 
led  from  olive  to  olive,  the  traveller  would  fall 
away  into  Tartarus,  which  is  round  about  at  the 
sides.  This  forest  is  such,  to  the  end  that  the  ac- 
cess may  be  guarded  ;  for  no  other  than  a  prime- 
val race  dwells  upon  that  mountain.  After  we  had 
entered  the  forest,  our  eyes  were  opened,  and  we 
sajv  here  and  there  olive  trees  intwined  with  vines, 
from  which  hung  clusters  of  grapes  of  an  azure 
color,  and  the  olive  trees  were  ranged  in  perpetual 
orbs ;  wherefore  we  made  various  circuits  as  they 
presented  themselves  to  our  view  ;  and  at  length 
we  saw  a  grove  of  lofty  cedars,  and  some  eagles 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


291 


npon  their  branches  ;  on  seeing  which  the  angjel 
said,  We  are  now  on  the  mountain  not  far  from  its, 
summit  We  went  forward,  and  saw  behind  the 
grove  a  circular  plain,  where  were  feeding  he  and 
she  lambs,  which  were  forms  representative  of  the 
state  of  innocence  and  peace  of  the  mountaineers. 
We  passed  over  tliis  plain,  and,  lo,  there  were  seen 
tents  on  tents,  to  many  thousands,  in  front  and  on 
each  side  in  every  direction,  as  far  as  the  eye  could 
reach.  And  the  angel  said,  We  are  now  in  the 
camp ;  there  are  the  armies  of  the  Lord  .lehovali, 
for  so  they  call  themselves  and  their  habitations. 
These  most  ancient  people,  whilst  they  were  in  the 
world,  dwelt  in  tents ;  wherefore  now  also  tlicy 
dwell  in  them.  But  let  us  bend  our  way  to  tlie 
south,  where  the  wiser  of  them  are,  that  we  may 
meet  some  one  with  wliom  we  may  converse.  As 
I  went  on,  I  saw  at  a  distance  three  boys  and  three 
girls  sitting  at  the  door  of  a  certain  tent ;  but  as 
we  approached,  they  appeared  like  men  and  wo- 
men of  a  middle  stature.  And  the  angel  said,  All 
the  inhabitants  of  this  mountain  appear  at  a  dis- 
tance as  infants,  because  they  are  in  a  state  of 
innocence,  and  infancy  is  the  appearance  of  inno- 
cence. These  men,  on  seeing  us,  ran  towards  us, 
and  said,  Wiience  are  you,  and  how  came  you 
hither  ?  Your  faces  are  not  of  the  faces  of  our 
mountairu  But  the  angel,  in  reply,  told  them,  that 
we  had  approached  tlirough  the  forest  by  permis- 
sion, and  wliat  the  cause  of  our  coming  was.  On 
hearing  tliis,  one  of  the  throe  men  invited  and  in- 
troduced us  into  his  tent.  The  man  was  clad  in  a 
coat  of  a  blue  color,  and  a  tunic  of  white  wool ; 
and  his  wife  was  dressed  in  a  purple  gown,  and, 
under  it,  a  tunic  about  the  breast,  of  fine  linen 
wrought  in  needlework.  And  because  there  was 
in  my  thought  a  desire  of  knowing  what  marriages 
were  amongst  tlie  most  ancient  people,  I  looked  by 
turns  on  the  husband  and  wife,  and  observed  as  it 
were  the  unity  of  their  souls  in  their  faces  ;  and  I 
said,  You  two  are  one  :  and  the  man  answered,  We 
are  one  ;  her  life  is  in  me,  and  mine  in  her  :  we  are 
two  bodies,  but  one  soul ;  the  union  between  us  is 
like  that  of  the  two  tents  in  the  breast,  which  are 
called  the  heart  and  the  lungs  ;  she  is  my  heart, 
and  I  am  her  lungs  ;  but  as  by  heart  we  here  under- 
stand love,  and  by  lungs  wisdom,  she  is  the  love  of 
my  wisdom,  and  I  am  the  wisdom  of  her  love  ; 
wherefore  her  love  from  without  veils  my  wisdom, 
and  my  wisdom  from  within  is  interiorly  in  her 
love ;  hence,  as  you  said,  there  is  an  appearance  of 
the  unity  of  our  souls  in  our  faces.  I  then  asked. 
If  such  union  exist,  can  you  look  at  any  other 
woman  than  your  own  ?  And  he  replied,  I  can  ; 
but  as  my  wife  is  united  to  my  soul,  we  both  look 
together,  and  then  nothing  of  lust  can  enter ;  for 
whilst  I  look  at  the  wives  of  others,  I  look  at  them 
by  my  own  wife,  whom  alone  I  love  ;  and  because 
this  my  wife  has  a  perception  of  all  my  inclinations, 
she,  as  an  intermediate,  directs  my  thoughts,  and 
removes  every  thing  discordant,  and  therewith  im- 
presses cold  and  horror  for  every  thing  unchaste  ; 
to  us  here  it  is  as  impossible  to  look  upon  the  wife 
of  any  companion  from  lust,  as  to  look  from  the 
shades  of  Tartarus  upon  the  light  of  our  heaven  ; 
therefore  there  is  not  given  with  us  any  idea  of 
thought,  and  still  less  any  expression  of  speech, 
for  the  allurements  of  libidinous  love.  He  could 
not  utter  "  whoredom,"  because  the  chastity  of 
their  heaven  strove  against  it.  The  angel  who 
conducted  me  then  said  to  me,  You  hear  now  the 
speech  of  the  angels  of  this  heaven,  that  it  is  the 
speech  of  wisdom,  because  they  speak  from  causes. 
After  tills  I  looked  around,  and  I  saw  their  tent  as 


overlaid  with  gold  ;  and  I  asked,  Whence  is  this  ? 
He  replied.  It  is  from  a  flaming  light,  which  glitters 
like  gold,  irradiates  and  tinges  the  curtains  of  our 
tent,  whilst  we  are  in  discourse  concerning  conju- 
gial  love ;  for  the  heat  from  our  sun,  which  in  its 
essence  is  love,  then  bares  itself,  and  tinges  the 
light,  which  in  its  essence  is  wisdom,  with  its  own 
color,  which  is  golden  ;  and  this  takes  place  be- 
cause conjugial  love,  in  its  origin,  is  the  sport  of 
wisdom  and  love,  for  the  man  was  born  to  be  wis- 
dom, and  the  woman  to  be  the  love  of  the  man's 
wisdom ;  thence  are  the  delights  of  that  sport  in 
conjugial  love  and  from  it,  between  us  and  our 
wives.  We  have  here  seen  clearly  for  thousands  of 
years,  that  those  delights,  as  to  quantity,  degree, 
and  virtue,  <ire  excellent  and  eminent  according  to 
the  worship  of  the  Lord  Jehovah  with  us,  from 
whom  that  heavenly  union,  or  that  heavenly  mar- 
riage, which  is  of  love  and  wisdom,  flows  in.  As 
he  spake  these  words,  I  saw  a  great  light  upon  the 
hill  in  the  midst  among  the  tents;  and  I  asked, 
Whence  is  that  light?  And  he  said.  It  is  from  the 
sanctuary  of  the  tent  of  our  worship.  And  I  asked, 
whether  it  was  permitted  to  approach.  And  he 
said,  that  it  was  permitted  :  and  I  approached,  and 
saw  the  tent  without  and  within,  altogether  ac- 
cording to  the  description  of  the  [tent]  tabernacle, 
which  was  built  for  the  sons  of  Israel  in  the  desert, 
the  form  whereof  was  shown  to  Moses  upon  Mount 
Sinai,  Exod.  xxv.  40,  and  xxvi.  30.  And  I  asked. 
What  is  within  in  that  sanctuary,  whence  there  is  so 
great  a  light  ?  And  he  replied.  It  is  a  tablet  with 
this  inscription.  The  covenant  between  Jeho- 
vah AND  THE  heavens  :  he  said  no  more.  And 
as  we  were  then  in  readiness  to  depart,  I  asked. 
Did  any  of  you,  while  you  were  in  the  natural 
world,  live  with  more  than  one  wife  ?  He  replied, 
that  he  knew  not  one ;  for  we  could  not  think  of 
n)ore  ;  those  who  have  so  thought  have  told  us,  that 
instantly  the  heavenly  blessedness  of  their  souls, 
receded  from  the  inmost  to  the  outermost  of  their 
bodies,  even  to  the  nails,  and  together  with  them 
the  honors  of  manhood ;  these,  when  this  was  per- 
ceived, were  banished  the  land.  After  these  words, 
the  man  ran  to  his  tabernacle,  and  returned  with  a 
pomegranate,  in  which  was  an  abundance  of  seeds 
of  gold ;  and  he  gave  it,  and  I  brought  it  away, 
and  it  was  a  sign  to  me  that  we  had  been  with 
those  who  lived  in  the  golden  age.  And  then, 
after  a  salutation  of  peace,  we  departed,  and  re- 
turned home.  —  C.  L.  75. 

Marriasres  of  the  Men  of  the  Silver  Age. 

13(j0.  The  next  day  the  same  angel  came  to  me, 
and  said,  Do  you  wish  that  I  should  lead  and  attend 
you  to  the  people  who  lived  in  the  silver  age  or 
PERIOD,  that  we  may  hear  from  them  concerning 
the  marriages  of  their  time  ?  And  he  said.  Neither 
is  access  to  be  had  to  these  but  under  the  auspices 
of  the  Lord.  I  was  in  the  spirit  as  before,  and 
accompanied  my  conductor,  first  to  a  hill  on  the 
confines  between  the  east  and  the  south  ;  and 
while  we  were  on  its  declivity,  he  showed  me  a 
great  extent  of  country  ;  and  we  saw  at  a  distance 
an  eminence  as  of  a  mountain,  between  which  and 
the  hill  upon  which  we  stood  was  a  valley,  and  be- 
hind it  a  plain,  and  from  this  an  acclivity  rising 
gently  :  we  descended  the  hill  to  pass  the  valley, 
and  we  saw  here  and  there  on  each  side  wood  and 
stone  carved  into  figures  of  men,  and  of  various 
beasts,  birds,  and  fishes  ;  and  I  asked  the  angeU 
What  are  these  ?  Are  they  idols  ?  And  Ive  replied, 
By  no  means  ;  they  are  configurations  representa- 
,  tive  of  various  moral  virtues,  and  of  spiritual  truths : 


292 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


the  people  of  that  age  possessed  the  science  of 
correspondences,  and  every  man,  beast,  bird,  and 
fish,  corresponds  to  some  (juality  ;  therefore  each 
cai-ved  thinja^  represents  some  particular  of  virtue 
or  truth,  and  many  together  represent  virtue  itself 
or  truth  itself  in  a  common  extended  form  ;  these 
are  what  in  Egypt  were  called  hieroglyphics.  We 
proceeded  through  the  valley,  and  as  we  entered 
the  plain,  we  saw  horses  and  chariots,  horses  sad- 
dled and  bridled,  and  chariots  of  different  forms, 
some  carved  like  eagles,  some  like  whales,  and 
some  like  stags  with  horns,  and  like  unicorns,  and 
likewise  beyond  them  some  carts,  and  around,  at 
the  sides,  stables ;  and  as  we  approached,  both 
horses  and  chariots  disappeared,  and  in  their  stead 
we  saw  men,  pairs  and  pairs,  walking,  conversing 
and  reasoning.  And  the  angel  said  to  me.  The 
different  species  of  horses,  chariots,  and  stables, 
seen  at  a  distance,  are  appearances  of  the  rational 
intelligence  of  the  men  of  that  age  ;  for  horse, 
from  correspondence,  signifies  the  understanding 
of  truth,  chariot  the  doctrine  thereof,  and  stables 
instructions  ;  you  know  that  in  this  world  all  things 
appear  according  to  correspondences.  But  we 
passed  by  these  things,  and  ascended  by  a  long 
acclivity,  and  at  length  saw  a  city,  which  we  en- 
tered ;  and  in  walking  through  the  streets  and 
places  of  public  resort,  we  observed  the  houses  ; 
they  were  so  many  palaces,  built  of  marble,  M'ith 
steps  of  alabaster  in  front,  and  at  the  sides  of  the 
steps  pillars  of  jasper  :  we  saw  also  temples  of  a 
precious  stone  of  the  color  of  sapphire  and  lapis 
lazuli.  And  the  angel  said  to  me.  Their  houses 
are  of  stones,  because  stones  signify  natural 
truths,  and  precious  stones  spiritual  truths  ;  and 
all  they  who  lived  in  the  silver  age  had  intelligence 
from  spiritual  truths,  and  therefrom  in  natural 
truths  ;  the  like  also  is  signified  by  silver.  As  we 
looked  through  the  city,  we  saw  here  and  there 
pairs  and  pairs ;  and  as  they  were  husbands  and 
wives,  we  expected  to  be  invited  somewhere  ]  and 
whilst  this  was  in  our  minds,  as  we  were  passing 
by,  we  were  called  back  by  two  into  their  house, 
-and  we  ascended  and  entered ;  and  the  angel, 
.-speaking  for  me,  explained  to  them  the  cause  of 
our  coming  to  this  heaven,  that  it  was  for  the  sake 
■of  instruction  concerning  marriages  with  the  an- 

■  cients,  from  whom,  says  he,  you  here  are.  And 
they  replied,  We  were  from  a  people  in  Asia,  and 

'the  study  of  our  age  was  the  study  of  truths,  by 
which  we  had  intelligence ;  this  study  was  the 
study  of  our  souls  and  minds  ;  but  the  study  of 
our  bodily  senses  was  the  representations  of  truths 

i  in  forms,  and  the  science  of  correspondences  con- 
joined the  sensuals  of  our  bodies  with  the  percep- 
tions of  our  minds,  and  gained  for  us  intelligence. 
On  hearing  this,  the  angel  requested  them  to  say 
something  of  their  marriages  :  and  the  husband 
said,  There  is  a  correspondence  between  spiritual 
marriage,  which  is  of  truth  with  good,  and  natural 

I  marriage,  which  is  of  a  man  with  one  wife  ;  and  as 
we  have  studied  correspondences,  we  have  seen 

'  that  the  church,  with  its  truths  and  goods,  can  by 

■  no  means  be  given  but  with  those  who  live  in  love 
truly  conjugial  with  one  wife  ;  for  the  marriage  of 
good  and  truth  is  the  church  with  man :  where- 
fore all  we  who  are  here  say,  that  the  husband  is 
truth,  and  his  wife  is  good,  and  that  good  cannot 
love  any  truth  but  its  own,  neither  can  truth  in  re- 
turn love  any  good  but  its  own  ;  if  any  other  were 
loved,  internal  marriage,  which  makes  the  church, 
would  perish,  and  there  would  be  only  external 
marriage,  to  which  idolatry,  and  not  the  church, 
corresponds  :  therefore  marriage  with  one  wife  we 


call  sacredness ;  whereas  if  it  should  have  place 
with  more  than  one  among  us,  we  should  call  it 
sacrilege.  After  he  had  said  these  things,  we  were 
introduced  into  an  antechamber,  where  were  many 
devices  on  the  walls,  and  small  images  as  it  were 
molten  of  silver  ;  and  I  asked,  What  are  these  ? 
And  they  said,/rhey  are  pictures  and  forms  repre- 
sentative of  several  qualities,  characteristics,  and 
enjoyments,  which  are  of  conjugial  love ;  these 
represent  unity  of  souls,  these  conjunction  of 
minds,  these  concord  of  bosoms,  these  the  delights 
thence  arising.  As  we  looked  around,  we  saw  as 
it  were  a  rainbow  upon  the  wall,  consisting  of  three 
colors,  purple,  blue,  and  white;  and  we  saw  how 
the  purple  color  passed  the  blue,  and  tinjjed  the 
white  with  an  azure  color,  and  that  this  color 
flowed  back  through  the  blue  into  the  purple,  and 
elevated  the  purple  into  a  brightness  as  of  flame : 
and  the  husband  said  to  me,  Do  you  understand 
these  things  ?  and  I  replied,  Instruct  me  ;  and  he 
said,  the  purple  color,  from  its  correspondence,  sig- 
nifies the  conjugial  love  of  the  wife,  the  white 
color  the  intelligence  of  the  husband,  the  blue 
color  the  beginning  of  conjugial  love  in  the  hus- 
band's perception  from  the  wife,  and  the  azure 
color,  with  which  the  whiteness  was  tinged,  conju- 
gial love  then  in  the  husband  ;  this  color,  flowing 
back  through  the  blue  into  the  purple,  and  elevat- 
ing it  into  a  brightness  as  of  flame,  signifies  the 
conjugial  love  of  the  husband  flowing  back  to  the 
wife ;  such  things  are  represented  on  these  walls, 
while  from  meditation  on  conjugial  love,  its  mutual, 
successive,  and  simultaneous  union,  we  view  with 
eager  attention  the  rainbows  there  painted.  To 
tliis  I  replied,  These  things  are  more  than  mystical 
at  this  day,  for  they  are  appearances  representa- 
tive of  the  arcana  of  the  conjugial  love  of  one  man 
with  one  wife.  And  he  replied,  They  are  so;  yet 
to  us  here  they  are  not  arcana,  and  hence  not  mys- 
tical. When  this  was  said,  there  appeared  at  a 
distance  a  chariot  drawn  by  small  white  horses ; 
and  when  it  was  seen,  the  angel  said,  That  chariot 
is  a  sign  to  us  to  depart :  and  then,  as  we  were 
descending  the  stairs,  our  host  gave  us  a  cluster 
of  white  grapes  adhering  to  the  vine  leaves  ;  and 
behold,  the  leaves  were  made  silver,  and  we  brought 
them  away  as  a  sign  that  we  had  conversed  with 
the  people  of  the  silver  age.  —  C.  L.  76. 

Marriajces  of  the  Men  of  the  Copper  Age. 

1361.  The  next  day,  the  conducting  and  attend- 
ant angel  still  came  and  said.  Make  yourself  ready, 
and  let  us  go  to  the  inhabitants  of  heaven  in  the 
west,  who  are  of  the  men  that  lived  in  the  third 
period,  or  the  copper  age  ;  their  habitations  are 
from  the  south  over  the  west  to  the  north,  but  not 
into  it.  And  having  made  myself  ready,.  I  attend 
cd  him,  and  we  entered  their  heaven  from  the 
southern  side  ;  and  a  magnificent  grove  of  palm 
trees  and  laurels  was  there  :  we  passed  through 
this,  and  then,  on  the  very  confines  of  the  west,  we 
saw  giants,  twice  as  tall  as  ordinary  men.  They 
asked  us,  Who  let  you  in  through  the  grovc>  ?  The 
angel  said.  The  God  of  heaven.  And  they  replied. 
We  are  guards  to  the  ancient  western  heaven,  but 
pass  ye  on.  And  we  passed  on,  and  from  an  ele- 
vation we  saw  a  mountain  rising  even  to  the  clouds, 
and  between  us  and  the  mountain  a  number  of  vil- 
las, with  gardens,  groves  and  plains  intermixed ; 
and  v.-e  passed  through  the  villas  even  to  the  moun- 
tain, which  we  ascended  ;  and  behold,  its  summit 
was  not  a  point,  but  a  plain,  and  upon  it  was  a  spa- 
cious and  extensive  city  :  and  all  the  houses  of  the 
city    were  built  of  the   wood  of  resin  trees,  and 


WRITINGS    OF    EMANUEL    SWEDEXBOKG. 


293 


their  roofs  were  made  of  rafters ;  and  I  asked, 
Wliy  are  the  houses  here  of  wood  ?  The  angel 
replied,  Because  wood  signifies  natural  good,  and 
in  this  good  were  the  men  of  the  third  age  of  the 
earth ;  and  as  copper  also  signifies  natural  good, 
therefore  the  age  in  which  they  lived  was  named 
by  the  ancients  from  copper :  there  are  here  also 
sacred  buildings  constructed  of  the  wood  of  the 
olive,  and  in  the  midst  of  them  is  the  sanctuary, 
where,  in  an  ark,  lies  the  Word  given  to  the  inhab- 
itants of  Asia  before  the  Israclitisii  Word,  the  his- 
torical books  of  which  are  called  the  Wars  of 
Jehovah,  and  the  prophetical  books  called  K.nu?<- 
ciATioNS,  both  mentioned  by  Moses,  Numb.  xxi. 
14,  15,  and  27-,'JO ;  this  Word  at  the  present  day 
is  lost  in  the  kingdoms  of  Asia,  and  is  retained 
(reservatam)  only  in  Great  Tartary.  And  then  the 
angel  led  me  to  one  of  the  sacred  buildings,  and 
we  looked  in  and  saw  in  the  midst  of  it  that  sanc- 
tuary, the  whole  in  the  brightest  light ;  and  the  an- 
gel said,  That  light  is  from  that  ancient  Asiatic 
Word,  for  all  divine  truth  in  the  heavens  gives 
forth  light  As  we  were  going  out  of  the  sacred 
building,  we  heard  that  it  had  been  told  in  the  city, 
that  two  strangers  were  there,  and  that  they  were 
to  be  examined  whence  they  were,  and  what  was 
their  business  here  ;  and  inmiediately  one  of  the 
public  officers  ran  to  us,  and  took  us  before  the 
judges ;  and  to  the  question,  whence  we  were,  and 
what  was  our  business,  we  replied,  We  have  passed 
the  grove  of  palm  trees,  and  also  the  abodes  of 
the  giants,  who  are  the  guards  of  your  heaven,  and 
afterwards  tiie  region  of  villas  ;  from  which  you 
may  conclude  that  we  have  come  here,  not  of  our- 
selves, but  of  the  God  of  heaven  ;  and  the  business 
on  which  we  have  come  is,  to  be  instructed  con- 
cerning your  marriages,  whether  they  are  mono- 
gamical  or  polygamical.  And  they  replied,  What 
are  polygamical  marriages  ?  Are  they  not  scorta- 
tory  ?  And  then  the  judges  deputed  an  intelligent 
person  to  instruct  us  in  his  own  house  on  this  busi- 
ness ;  and  he,  in  his  house,  placed  his  wife  next 
himself,  and  spoke  thus  ;  We  possess,  preserved 
among  us,  precepts  concerning  marriages,  from  the 
primeval  or  most  ancient  people,  who  were  in  love 
truly  conjugial,  and  thence  eminently  in  the  virtue 
and  potency  of  that  love  while  in  the  world,  and 
are  now  in  a  most  blessed  state  in  their  own  heav- 
en, which  is  in  the  east:  we  are  their  posterity, 
and  they,  as  fathers,  have  given  us,  as  their  sons, 
canons  of  life,  amongst  which  is  this  concerning 
marriages :  "  Sons,  if  you  wish  to  love  God  and 
your  neighbor,  and  if  you  wish  to  grow  wise  and 
be  happy  to  eternity,  we  counsel  you  to  live  mar- 
ried to  one  wife  ;  if  you  recede  from  this  precept, 
every  heavenly  love  will  fly  from  you,  and  there- 
with internal  wisdom,  and  you  will  be  exterminat- 
ed." This  precept  of  our  fathers  we  have  obeyed 
as  sons,  and  have  perceived  its  truth,  which  is,  that 
so  far  as  any  one  loves  his  consort  alone,  so  far  he 
becomes  heavenly  and  internal ;  and  that  so  far  as 
any  one  does  not  love  his  consort  alone,  so  far  he 
becomes  natural  and  external  ;  and  this  man  loves 
nothing  but  himself  and  the  images  of  his  own 
mind,  and  is  mad  and  foolish.  From  these  things 
it  is,  that  we  all  in  this  heaven  live  married  to  one 
wife ;  and  because  we  are  such,  all  the  borders  of 
our  heaven  are  guarded  against  polygamists,  adul- 
terers, and  whoremongers  ;  if  polygamists  invade, 
they  are  cast  out  into  the  darkness  of  the  north ; 
if  adulterers,  they  are  cast  out  into  the  fires  of 
the  west ;  and  if  whoremongers,  they  are  cast  out 
into  the  delusive  lights  of  the  south.  On  hearing 
this,  I  asked  what  he  understood  by  the  darkness 


of  the  north,  the  fires  of  the  west,  and  the  delu- 
sive lights  of  the  south  ?  He  answered,  that  the 
darkness  of  the  north  was  dulness  of  mind  and 
ignorance  of  trutiis  ;  that  tiie  fires  of  the  west  were 
loves  of  evil ;  and  tliat  the  delusive  lights  of  the 
south  were  falsifications  of  truth,  which  are  spir- 
itual whoredoms.  After  this,  he  said.  Follow  me 
to  our  treasure  house ;  and  we  followed  him,  and  he 
showed  us  the  scriptures  of  the  most  anci(Mit  peo- 
ple, that  they  were  on  tablets  of  wood  and  stone, 
and  afterwards  on  polished  tables  of  wood  ;  and 
that  the  second  age  wrote  tiieir  writings  on  parch- 
ments ;  and  he  brought  me  one,  on  which  were  the 
canons  of  tlie  people  of  the  first  age  written  out 
from  their  tables  of  stone,  among  which  was  also 
the  precept  concerning  marriages.  Having  seen 
these  and  other  memorable  things  of  the  earliest 
antiquity,  the  angel  said.  It  is  now  time  for  us  to 
go ;  and  then  our  host  went  out  into  the  garden, 
and  plucked  from  a  tree  some  small  branches, 
and  bound  them  together,  and  gave  them  to  us, 
saying,  These  branches  are  from  a  tree,  which  is 
a  native  of  or  peculiar  to  our  heaven,  the  juice  of 
which  has  the  fragrance  of  balsam.  We  brought 
tlifun  down  with  us,  and  descended  by  the  way 
near  the  east,  which  was  not  guarded ;  and  behold, 
the  branches  were  changed  into  shining  brass,  and 
the  highest  points  of  them  into  gold,  as  a  sign  that 
we  had  been  with  a  nation  of  the  third  age,  which 
has  its  name  from  copper  or  brass.  —  C.  L.  77. 

Marriages  of  the  Men  of  the  Iron  Age. 

1302.  After  two  days,  the  angel  again  spoke 
with  me,  saying.  Let  us  complete  the  ages  ;  the 
last  age  remains,  which  has  its  name  from  iron  ; 
the  people  of  this  age  dwell  in  the  north,  on  the 
side  of  the  west,  in  the  inner  parts  or  breadth- 
wise ;  all  these  are  of  the  old  inhabitants  of  Asia, 
with  whom  was  the  ancient  Word,  and  worship 
from  it ;  consequently  they  were  before  the  advent 
of  our  Lord  into  the  world.  This  is  evident  from 
the  writings  of  the  ancients,  in  which  those  times 
are  so  named.  These  ages  are  understood  by  the 
statue  seen  by  Nebuchadnezzar,  whose  head  avhs 
of  gold,  the  breast  and  arms  of  silver,  the  belly 
and  thighs  of  brass,  the  legs  of  iron,  and  the  feet 
of  iron  and  also  clay,  Dan.  ii.  32, 33.  These  things 
the  angel  said  to  me  in  the  way,  which  was  con- 
tracted and  anticipated  by  changes  of  state  induced 
in  our  minds  according  to  the  genius  of  the  inhab- 
itants whom  we  passed  ;  for  spaces  and  thence  dis- 
tances in  the  spiritual  world  are  appearances  ac- 
cording to  the  states  of  minds.  When  we  lifted 
up  our  eyes,  behold,  we  were  in  a  forest  consisting 
of  beeches,  chestnuts  and  oaks ;  and  when  we 
looked  around,  bears  were  seen  on  the  left,  and 
leopards  on  the  right ;  at  which  when  I  wondered, 
the  angel  said,  They  are  not  bears  nor  leopards, 
but  they  are  men,  who  guard  these  inhabitants  of 
the  north  ;  by  their  nostrils  they  perceive  the  spheres 
of  the  life  of  those  who  pass  by,  and  rush  on  all 
that  are  spiritual,  because  the  inhabitants  are  nat- 
ural :  they  who  only  read  the  word,  and  imbibe 
thence  nothing  of  doctrine,  appear  at  a  distance 
like  bears ;  and  they  who  thence  confirm  falses, 
appear  like  leopards  ;  but  they,  on  seeing  us,  turned 
away,  and  we  passed  by.  Beyond  the  forest 
there  appeared  thickets,  and  afterwards  grassy 
plains  divided  into  areas,  and  encompassed  with 
box  :  beyond  these  the  earth  declined  into  a  valley, 
wherein  were  many  cities ;  we  passed  by  some  of 
them,  and  entered  into  one  that  was  large ;  its 
streets  were  irregular,  and  so  were  the  houses  ; 
these  were  built  of  bricks,  with  beams  laid  between, 


294 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


<ind  plastered ;  in  the  places  of  public  resort  were 
consecrated  buildinffs  of  hewn  limestone,  the  un- 
derstructure  of  which  was  below  the  earth,  and 
the  superstructure  above :  we  went  down  into  one 
of  them  by  three  steps,  and  saw  round  about  on 
the  walls  idols  in  various  forms,  and  a  crowd  on 
their  knees  adoring  them ;  in  the  middle  of  the 
buildinjr  was  a  company,  above  whom  the  tutelary 
god  of  that  city  stood,  taller  by  the  head.  As  we 
went  out,  the  angjcl  said  to  me,  Those  idols, 
with  the  ancients  wlio  lived  in  the  silver  age,  as 
above  described,  were  images  representative  of 
spiritual  truths  and  of  moral  virtues :  and  when 
the  science  of  correspondences  was  forgotten  and 
extinct,  those  images  first  became  objects  of  wor- 
ship, and  were  afterwards  adored  as  deities,  and 
hence  has  come  idolatry.  When  we  were  come 
out  of  the  consecrated  building,  we  examined  the 
men  and  their  clothing  ;  they  had  faces  as  of  steel, 
of  a  grayish  color ;  and  they  were  clothed  like 
comedians,  with  mantles  round  about  the  loins, 
hanging  from  a  tunic  drawn  close  at  the  breast ; 
and  on  their  heads  were  caps  of  twisted  stuff, 
shaped  like  seamen's  caps.  But  the  angel  said, 
Enough  of  this  ;  let  us  seek  some  instruction  con- 
cerning the  marriages  of  the  people  of  this  age : 
and  wc  entered  into  the  house  of  a  person  of  rank, 
who  wore  on  his  head  a  turreted  cap ;  he  received 
us  kindly,  and  said.  Come  in,  and  let  us  converse 
together.  We  entered  into  the  vestibule,  and 
there  sat  down  ;  and  I  asked  him  concerning  the 
marriages  of  this  city  and  country  :  and  he  said. 
We  do  not  live  with  one  wife,  but  some  with  two 
and  three,  and  some  with  more,  because  variety, 
obedience  and  honor  as  of  majesty  delight  us ;  and 
these  we  have  from  our  wives,  if  they  are  many  ; 
vnth  one  wife  there  would  be  no  pleasure  from 
variety,  but  disgust  from  sameness  ;  nor  flattering 
courteousness  from  obedience,  but  disquietude 
from  equality  ;  nor  satisfaction  from  dominion  and 
honor  thence,  but  vexation  from  disputes  concern- 
ing superiority :  and  what  is  a  woman  r  Is  she 
not  born  subject  to  the  will  of  the  man ;  to  serve, 
and  not  to  rule  ?  Wherefore  here  every  husband 
in  his  own  house  has,  as  it  were,  royal  majesty  ; 
and  because  this  is  of  our  love,  it  is  also  the  bless- 
edness of  our  life.  But  I  asked,  Where  then  is 
conjugiaj  love,  which  from  two  souls  makes  one, 
and  conjoins  minds,  and  renders  man  blessed  ? 
This  love  cannot  be  divided  ;  if  divided,  it  becomes 
a  heat  which  effervesces  and  passes  away.  To 
this  he  replied,  I  do  not  understand  what  you  say  ; 
what  else  makes  man  blessed,  but  the  emulation 
of  wives  contending  for  the  honor  of  the  husband's 
highest  fiivor  ?  As  he  spoke  these  words,  a  man 
•entered  into  the  women's  apartment,  and  opened 
the  two  doors  ;  but  there  flowed  out  thence  some- 
what libidinous,  which  stank  like  mire;  this  was 
from  polygainical  love,  which  is  connubial,  and  at 
the  same  time  scortatory :  wherefore  I  rose  up  and 
shut  the  doors.  Afterwards  I  said,  How  can  ye 
subsist  upon  this  earth,  when  you  have  no  love 
truly  conjugial,  and  also  when  you  worship  idols  ? 
He  replied,  As  to  connubial  love,  we  are  so  very 
jealous  of  our  wives,  that  we  do  not  suffer  any  one 
to  enter  farther  within  our  houses  than  the  vesti- 
bule: and  because  tiiere  is  jealousy,  love  must  be 
there :  as  to  idols,  we  do  not  worship  them ;  but 
we  are  not  able  to  think  of  the  God  of  the  universe, 
except  by  means  of  appearances  presented  to  our 
eyes  ;  for  we  cannot  elevate  our  thoughts  above 
the  sensuals  of  the  body,  nor  think  of  God  above 
the  objects  of  bodily  vision.  I  then  asked  again, 
Are  not  your  idols  of  divers  forms  ?     How  then 


can  they  cause  in  you  the  vision  of  one  God  ?  He 
replied.  This  is  a  mystery  to  us  ;  somewhat  of  the 
worship  of  God  lies  hidden  in  each  form.  And  I 
said,  You  are  merely  corporeal  sensual ;  yon  have 
not  a  love  of  God,  nor  a  love  of  a  consort  of  spirit- 
ual origin  ;  and  these  loves  together  form  man, 
and  from  sensual  make  him  heavenly.  As  I 
spake  these  words,  there  appeared  through  the 
gate,  as  it  were,  lightning ;  and  I  asked,  What 
is  this  ?  He  said.  Such  lightning  is  to  us  a  sign 
that  there  will  come  the  Ancient  from  the  east, 
who  teaches  us  concerning  God,  that  he  is  one, 
alone  omnipotent,  who  is  the  first  and  the  last ; 
he  also  admonishes  us  not  to  worship  idols,  bat 
only  to  look  at  them  as  images  representative  of 
the  virtues  proceeding  from  the  one  God,  which 
together  form  his  worship ;  this  Ancient  one  is  onr 
Angel,  whom  we  revere,  and  to  whom  we  hearken  ; 
he  comes  to  us,  and  raises  ns  up,  when  we  are  fall- 
ing into  obscure  worship  of  God,  from  fantasy 
respecting  images.  Having  heard  these  things, 
we  went  out  of  the  house  and  the  city,  and  on  the 
way,  from  what  we  had  seen  in  the  heavens,  we 
came  to  these  conclusions  concerning  the  circle 
and  the  progression  of  conjugial  love :  concerning' 
the  circle,  that  it  had  passed  from  the  east  into 
the  south,  from  the  south  into  the  west,  and  from 
thence  into  the  north  ;  and  concerning  the  pro- 
gression, that  it  had  decreased  according- to  its  pas- 
sage through  the  circle,  viz.  that  in  the  east  it  was 
heavenly,  in  the  south  spiritual,  in  the  west  natural, 
and  in  the  north  sensual ;  and  also  that  it  had 
decreased  in  a  like  degree  with  the  love  and  the 
worship  of  God  ;  from  which  it  was  concluded, 
that  this  love  in  the  first  age  was  as  gold,  in  the 
second  as  silver,  in  the  tliird  as  brass,  and  in  the 
fourth  as  iron,  and  that  at  length  it  ceased.  And 
on  this  occasion  the  angel,  my  guide  and  compan- 
ion, said,  Nevertheless,  I  cherish  the  hope,  that 
this  love  will  be  raised  up  by  the  God  of  heaven, 
who  is  the  Lord,  because  it  is  capable  of  being 
raised  up  again.  —  C.  Z».  78. 

They  who  are  in   Love  truly   conjugial,  feel 
and  see  themselves  a  united  Man. 

1363.  From  those  who  have  lived  for  ages  with 
their  consorts  in  heaven  I  have  heard  it  testified, 
that  thay  feel  themselves  thus  united,  the  husband 
himself  with  the  wife,  and  the  wife  herself  with 
the  husband,  and  each  feels  himself  or  herself  in 
the  other  mutually  and  interchangeably,  as  also  in 
the  flesh,  although  they  are  separate.  The  cause 
of  this  phenomenon,  rare  upon  earth,  that  the 
unition  of  their  souls  and  minds  is  felt  in  their 
flesh,  they  said  was  this,  because  the  soul  not  only 
makes  the  inmosts  of  the  head,  but  also  the  innx)sts 
of  the  body ;  in  like  manner  the  mind,  which  is 
mediate  between  the  soul  and  the  body  ;  which, 
although  it  appears  to  be  in  the  head,  is  yet  also 
actually  in  the  whole  body ;  and  they  said,  that 
thence  it  is,  that  the  acts,  which  the  soul  and  mind 
intend,  flow  in  an  instant  from  the  body  ;  also  that 
it  is  thence,  that  themselves,  after  the  rejection  of 
the  body  in  the  former  world,  are  p>erfect  men. 
Now,  because  the  soul  and  the  mind  adjoin  them- 
selves closely  to  the  flesh  of  the  body,  in  order  that 
they  may  operate  and  produce  their  effects,  it  fol- 
lows, that  tlie  unition  of  the  soul  and  mind  with  a 
consort  is  felt  also  in  the  body  as  oi>e  flesh. 

13ti4.  That  conjugial  love  is  an  effort  to  con- 
junction in  bosoms,  is  because  the  bosom  is  a  pub- 
lic place  of  assembly,  and,  as  it  were,  a  royal 
court,  and  the  body  as  a  populous  city  around  it. 
That  the  bosom  is  as  a  public  place  of  assembly, 


WRITINGS   OF  EMANUEL  SWEDENBORG. 


295 


is  because  all  things,  which  are  determined  by  the 
soul  and  mind  into  the  body,  first  flow  into  tlio 
bosom :  tliat  it  is  as  a  royal  court,  is  because  the 
dominion  over  all  thino^s  of  the  body  is  there  ;  for 
there  are  the  heart  and  lungs,  and  the  heart  reigns 
by  means  of  the  blood,  and  the  lungs  by  means  of 
respiration,  every  where :  that  the  body  is  a.s  a 
populous  city  around  them,  is  manifest.  When, 
therefore,  the  souls  and  minds  of  consorts  are 
united,  and  love  truly  conjugial  unites  them,  it 
follows  that  this  lovely  union  flows  into  their 
bosoms,  and  through  these  into  their  bodies,  and 
causes  an  effort  to  conjunction :  and  tiie  more, 
because  conjugial  love  determines  the  eflbrt  to  its 
ultimates,  for  completing  its  happy  pleasantnesses ; 
and  because  the  bosom  is  in  the  place  where  the 
two  ways  meet,  it  is  manifest  whence  it  is,  that 
conjugial  love  has  found  the  seat  of  its  delicate 
sense  there.  —  C.  L.  178, 179. 

13G5.  From  the  universal  marriage  of  good 
and  truth  is  derived  the  conjugial  love  between  a 
husband  and  a  wife,  the  inisband  being  so  created 
as  to  bf  the  understanding  of  truth,  and  the  wife 
bciHg  so  created  as  to  be  the  will  of  good,  conse- 
quently the  husband  to  be  truth,  and  the  wife  to 
be  good,  thus  that  both  may  be  truth  and  good  in 
their  form,  which  form  is  man  {homo),  and  the 
image  of  God ;  and  whereas  it  is  ordained  from 
creation,  that  truth  should  be  of  good  and  good  of 
truth,  tlius  mutually  and  interchangeably,  there- 
fore there  cannot  be  given  one  truth  united  to  two 
diverse  goods,  and  vice  versa ;  nor  can  there  be 
given  one  vinderstanding  united  to  two  diverse 
wills,  and  vice  versa  ;  thus  neither  can  there  be 
given  one  man,  who  is  a  spiritual  man,  united  to 
two  diverse  churches,  nor,  in  like  manner,  one 
man  (pj'r)  intimately  united  txj  two  women  ;  inti- 
«nate  unition  is  as  of  the  soul  and  heart,  the  soul 
of  the  wife  is  the  man,  and  the  heart  of  the  man  is 
the  wife  ;  the  man  communicates  and  conjoins  his 
soul  to  the  ^vife  by  actual  love,  the  soul  being  con- 
tained in  his  semen,  and  the  wife  receives  it  in  her 
heart ;  hence  the  two  become  one,  and  then  all  and 
singular  the  things  of  the  body  of  the  one,  look 
each  to  its  mutual  [principle]  in  the  body  of  the 
other  :  this  is  genuine  marriage,  which  can  only 
be  given  between  two  ;  for  it  is  ordained  from 
creation,  that  all  things  of  the  man,  as  well  of  his 
mind  as  of  his  body,  should  have  each  their  mutual 
[principle]  in  the  mind  and  body  of  the  wife,  and 
thence  that  the  most  singular  things  should  mutu- 
ally look  to  each  other,  and  will  to  be  united  : 
and  from  this  aspect  and  eflfort  exists  conjugial 
iove.  All  things  which  are  in  the  body,  which  are 
called  members,  viscera,  and  organs,  are  no  other 
than  natural  corporeal  forms  corresponding  to  the 
spiritual  forms  of  the  mind,  whence  all  and  singu- 
lar the  things  of  the  body  so  correspond  to  all  and 
singTilar  the  things  of  the  mind,  that  whatsoever 
the  mind  wills  and  thinks  the  body  acts  in  an 
instant  at  its  nod  ;  trhen,  therefore,  two  minds  act 
as  one,  then  also  the  two  bodies  are  potentially  so 
wnited,  that  they  are  no  more  two,  but  one  flesh; 
to  will  to  become  one  flesh  is  conjtigial  love,  and 
that  love  is  such  as  is  the  quality  of  that  will.  It 
is  allowed  to  confirm  this  by  a  wonderful  circuiTi- 
stance,  which  has  place  in  the  heavens  ;  there  are 
maiTied  partners  there  who  are  in  such  conjugial 
love,  that  both  can  be  one  flesh,  and  also  are  one 
when  they  will,  and  then  they  appear  as  one  man. 
J  have  seen  and  discoursed  with  them,  and  they 
said,  that  they  have  one  life,  and  that  they  are  as 
the  life  of  good  in  truth,  and  the  life  of  truth  in 
good,  and  that  they  are  as  the  pairs  in  man,  namely, 
aa  the  two  hemispheres  of  the  brain  encompassed 


with  one  meniux,  the  two  ventricles  of  the  heart 
witliin  a  common  covering,  and  in  like  manner  the 
two  lobes  of  the  lungs,  which,  although  they  are 
two,  yet  are  one  as  to  life,  and  as  to  the  exercises 
of  life,  which  arc  uses:  they  said  that  their  life, 
thus  conjoined,  is  full  of  heaven,  and  that  it  is  the 
very  life  of  heaven,  with  its  infinite  beatitudes,  by 
reiiscm  that  heaven  also  is  such,  from  the  marriage 
of  the  Lord  therewith  ;  for  all  the  angels  of  heaven 
are  in  the  Lord,  and  tiie  Lord  in  them. — Ji.  E. 
1004. 

13(jf).  I  also  spake  witii  the  angels  concerning 
conjugial  love,  or  tiiat  which  exists  between  two 
conjugial  partners  wjio  love  one  another,  that  it  is 
the  inmost  of  all  loves,  and  such  tiiat  partner  sees 
partner  in  mind  (aiiimus)  and  mind  {mens),  so  that 
each  partner  has  the  other  in  himself  or  herself, 
that  is,  that  the  image,  nay,  the  likeness  of  the 
husband  is  in  the  mind  of  the  wife,  and  the  image 
and  likeness  of  the  wife  is  in  the  mind  of  the 
husband,  so  that  one  sees  the  other  in  himself,  and 
they  thus  cohabit  in  their  inmosts.  This  was 
represented  by  angelic  ideas,  which  cannot  be 
expressed  by  words.  —  S.  D.  440f . 

Marriages  induce  upon  Souls  and  Minds  other 
Forms. 

1367.  That  marriages  induce  upon  the  souls 
and  minds  other  forms,  cannot  be  observed  in  the 
natural  world,  because  souls  and  minds  there  are 
encompassed  with  a  material  body,  and  through 
this  the  tnind  rarely  shines  ;  and  men  of  this  age 
also,  more  than  the  ancients,  learn  from  infancy  to 
induce  expressions  upon  their  faces,  by  means  of 
which  they  hide  deeply  the  affections  of  the  mind, 
which  is  the  cause,  that  the  forms  of  minds,  as 
they  are  before  marriage  and  as  they  are  after 
marriage,  are  not  distinguished  between :  that, 
nevertheless,  the  forms  of  souls  and  minds  after 
marriage  are  difi*erent  from  what  they  were  be- 
fore it,  appears  manifestly  from  the  same  forms  in 
the  spiritual  world  ;  for  they  are  then  spirits  and 
angels,  who  are  nothing  else  than  minds  and  souls 
in  a  human  form,  stripped  of  their  coverings,  which 
were  composed  of  elements  in  the  waters  and 
earths,  and  of  exhalations  thence  scattered  around 
in  the  air,  which  being  cast  oflf,  the  forms  of  the 
minds,  as  they  had  been  inwardly  in  their  bodies, 
are  conspicuous,  and  then  it  is  clearly  seen,  that 
they  are  of  one  kind  to  those  who  live  in  marriage, 
and  of  another  to  those  who  do  not.  In  general, 
consorts  have  an  interior  comeliness  of  face,  for 
the  man  draws  from  the  wife  the  beauteous  redness 
of  her  love,  and  the  wife  from  the  man  the  shining 
brightness  of  his  wisdom ;  for  two  consorts  there 
are  united  as  to  souls  ;  and  besides,  there  appears 
in  each  a  human  fulness.  This  is  the  case  in 
heaven,  because  there  are  no  marriages  elsewhere. 
—  C.  L.  192. 

The  Woman  is  actnally  formed  into  a  Wife 
according:  to  the  Account  of  the  Creation. 

13()8.  In  this  book  it  is  said  that  the  woman 
was  created  out  of  the  rib  of  the  man,  and  that  the 
man,  when  she  was  brought  to  him,  said.  This, 
is  bono  of  my  bones,  and  flesh  of  my  flesh,  and 
she  shall  be  called  Ishah,  because  she  was  taken 
out  from  Ish,  the  man,  ii.  22-24 ;  by  rib  of  the 
breast,  in  the  Word,  nothing  else  is  signified  in 
the  spiritual  sense  but  natural  truth  ;  this  is  signi- 
fied by  the  ribs  which  the  bear  carried  between 
his  teeth,  Dan.  vii.  .5;  for  by  bears  are  signified 
those  wiio  read  the  Word  in  the  natural  sense,  and 
see  truths  therein  without  understanding;  by  the 
breast  of  man  is  signified  that  essential  and  proper 
thing,  which  is  distinguished  from  the  breast  of 


296 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


woman  ;  this  is  wisdom,  for  truth  sustains  wisdom, 
as  the  rib  sustains  the  breast ;  these  tilings  arc 
signified,  because  it  is  the  breast  in  which  all 
things  of  man  are  as  in  their  centre.  From  these 
things  it  is  evident,  that  the  woman  was  created 
out  of  the  man  by  transcription  of  his  proper  wis- 
dom, which  is,  out  of  natural  truth,  and  that  the 
love  of  this  was  transferred  from  the  man  into 
the  woman,  in  order  that  there  might  become  con- 
jugial  love  ;  and  that  this  was  done,  that  tiiere 
may  not  be  in  the  man  the  love  of  himself,  but  the 
love  of  the  wife  ;  who,  from  the  disposition  innate 
in  herself,  cannot  do  otherwise  than  convert  the 
love  of  himself  with  the  man,  into  iiis  love  to  her- 
self; and  I  have  heard  that  this  is  done  from  the 
wife's  love  itself,  neither  the  man  nor  the  wife 
being  conscious  of  it ;  thence  it  is,  that  no  one 
can  ever  truly  conjugially  love  his  consort,  who 
from  the  love  of  self  is  in  tlie  pride  of  his  own  in- 
telligence. After  this  arcanum  of  the  creation  of 
the  woman  from  the  man  is  understood,  it  may  be 
seen,  that  the  woman  is  as  it  were  created  or 
formed  in  like  manner  from  the  man  in  marriage, 
and  that  tliis  is  done  by  the  wife,  or  rather  by 
means  of  the  wife  by  the  Lord,  who  infuses  into 
women  inclinations  tor  so  doing ;  for  the  wife  re- 
ceives into  herself  the  image  pf  the  man,  by  her 
appropriating  to  herself  his  affections  ;  and  by  her 
conjoining  the  internal  will  of  the  man  with  her 
own,  concerning  which  it  follows  ;  and  also  by  her 
devoting  to  herself  the  offsets  [propagines]  of  his 
soul,  concerning  which  also  it  follows.  From 
these  things  it  is  manifest,  that  a  woman  is  formed 
into  a  wife,  according  to  the  description,  in  the 
book  of  Creation,  interiorly  understood,  by  means 
of  such  things  as  she  takes  out  of  the  husband  and 
his  breast,  and  inscribes  on  herself.  —  C.  L.  193. 

13G9.  I  was  once  in  the  midst  of  angels,  and 
heard  their  discourse  ;  the  discourse  was  concern- 
ing intelligence  and  wisdom,  that  man  does  not 
perceive  otherwise  than  that  both  are  in  himself, 
and  thus  that  whatever  he  thinks  from  the  under- 
standing, and  intends  from  the  will,  is  from  him- 
self; when  yet  not  a  particle  of  it  is  from  man, 
except  the  faculty  of  receiving  the  things,  which 
are  of  the  understanding  and  the  will,  from  God. 
And  because  every  man  from  nativity  inclines  to 
love  himself,  lest  man,  from  the  love  of  himself 
and  from  the  pride  of  his  own  intelligence,  should 
perish,  it  was  provided  from  creation,  that  that 
love  of  the  man  should  be  transcribed  into  the 
wife,  and  should  be  implanted  in  her  from  nativity, 
in  order  that  she  may  love  the  intelligence  and 
wisdom  of  her  man,  and  thus  the  man  ;  wherefore 
the  wife  continually  attracts  the  pride  of  the  proper 
intelligence  of  her  man  to  herself,  and  extinguishes 
it  with  him,  and  vivifies  it  with  herself,  and  thus 
turns  it  into  conjugial  love,  and  fills  it  with  pleas- 
antnesses above  measure :  this  is  provided  by  the 
Lord,  lest  the  pride  of  his  own  intelligence  should 
infatuate  the  man  even  so  far  as  that  he  should 
believe,  that  he  understands  and  is  wise  from  him- 
self and  not  from  the  Lord,  and  thus  wish  to  eat 
from  the  tree  of  the  knowledge  of  good  and  evil, 
and  thence  believe  himself  like  unto  God,  and  also 
God,  as  the  serpent,  which  was  the  love  of  one's 
own  intelligence,  said  and  jjersuaded ;  wherefore 
man  after  the  eating  was  cast  out  of  j>aradise,  and 
the  way  to  tlie  tree  of  life  was  guarded  by  a 
cherub.  Paradise  spiritually  is  intelligence ;  to 
eat  from  the  tree  of  life  is,  spiritually,  to  under- 
stand and  be  wise  from  the  Lord  ;  luid  to  eat  from 
the  tree  of  the  knowledge  of  good  and  evil  is, 
spiritually,  to  understand  and  be  wise  from  self.  — 
C.  L.  353. 


Conjugial  Love  perfected  to  Eternity. 

1370.  Because  love  truly  conjugial  endures  to 
eternity,  it  follows,  that  the  wife  becomes  more  and 
more  a  wife,  and  the  husband  more  and  more  a 
husband  :  the  cause  itself  is,  that  in  the  marriage 
of  love  truly  conjugial,  each  becomes  a  more  and 
more  internal  man,  for  that  love  opens  the  interiors 
of  their  minds,  and  as  these  are  opened,  man  be- 
comes more  and  more  a  man  {homo),  and  to  be- 
come more  a  man,  with  the  wife  is  to  become  more 
a  wife,  and  with  the  husband  it  is  to  become  more 
a  husband.  I  have  lieard  from  the  angels,  that  a 
wife  becomes  more  and  more  a  wife,  as  the  hus- 
band becomes  more  and  more  a  husband,  but  not 
so  reversedly  ;  but  it  rarely  if  ever  is  wanting  but 
that  a  chaste  wife  loves  the  husband,  but  that  there 
is  wanting  a  loving  in  return  by  the  husband ;  and 
tiiat  this  is  wanting  because  of  no  elevation  of  wis- 
dom, which  alone  receives  the  love  of  the  wife.  — - 
C.  L.  200. 

1371.  It  has  been  shown  to  me  how  the  delights 
of  conjugial  love  advance  to  heaven.  The  pro- 
gression of  the  delights  of  conjugial  love  towards 
heaven  was  into  blessednesses  and  happinesses  con- 
tinually more  and  more,  till  they  became  innumer- 
able and  ineffable ;  and  as  they  advanced  more 
interiorly  into  the  more  innumerable  and  ineffable, 
they  advanced  even  to  the  very  blessednesses  and 
happinesses  of  the  inmost  heaven,  or  of  the  heaven 
of  innocence,  and  this  by  the  most  perfect  freedom  • 
for  all  freedom  is  from  love,  thus  the  most  perfect 
freedom  is  from  conjugial  love,  which  is  heavenly 
love  itself.  —  H.  H.  'S8G. 

1372.  They  who  are  in  love  truly  conjugial, 
after  death,  when  tiiey  become  angels,  return  into 
youth  and  adolescence ;  the  males,  however  worn 
out  with  age,  become  young  men ;  and  the  wives, 
however  worn  out  with  age,  become  young  women  ; 
each  conjugial  partner  returns  into  tlie  flower  and 
into  the  joys  of  the  age  in  which  love  conjugial 
begins  to  exalt  the  life  with  new  delights,  and  to> 
inspire  sportiveness  for  the  sake  of  prolification : 
into  this  state,  first  exteriorly,  afterwards  more  and 
more  interiorly  to  eternity,  comes  the  man  who  had 
fled  adulteries  as  sins,  and  was  inaugurated  by 
the  Lord  into  conjugial  love  whilst  he  lived  in  the 
world.  Inasmuch  as  they  are  always  growing 
young  more  interiorly,  it  follows  that  love  truly 
conjugial  increases  and  enters  into  its  delight* 
and  satisfactions,  which  were  provided  for  it  froms 
the  creation  of  the  world,  and  which  are  the  de- 
lights and  satisfactions  of  the  inmost  heaven  aris- 
ing from  the  love  of  tlie  Lord  towards  heaven  and 
the  church,  and  thence  from  the  love  of  good  and 
trutli  between  each  other,  from  which  loves  is  de- 
rived every  joy  in  the  heavens.  The  reason  why- 
man  thus  grows  young  in  heaven,  is,  because  he 
then  enters  into  the  marriage  of  good  and  truth, 
and  there  is  in  good  an  effort  of  continually  loving^ 
truth,  and  in  truth  there  is  an  effort  of  continually- 
loving  good,  and  then  the  wife  is  good  in  its  form, 
and  the  man  is  truth  in  its  form :  from  that  effort 
man  puts  off  all  the  severity,  sadness  and  dryness 
appertaining  to  age,  and  puts  on  the  liveliness, 
gladness  and  freshness  of  yonth,  from  which  the 
effort  lives  and  becomes  joy.  It  has  been  told  me 
from  heaven  that  they  have  then  a  life  of  love, 
which  cannot  otherwise  be  described,  than  as  being 
the  life  of  joy  itself.  —A  E.  1000. 

£very  One  is  in  Wisdom  and  Intelligence  in 
Proportion  to  Conjugial  Love. 

1373.  That  the  faculty  of  being  wise  increases 
with  those  who  are  in  love  truly  conjugial,  ia  be 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


297 


cause  this  love  with  consorts  is  from  wisdom  and 
according  to  it ;  also  because  tlic  sense  of  this  love 
is  the  touch,  and  this  is  common  to  all  the  senses, 
and  also  full  of  delights  ;  thence  it  opens  the  inte- 
riors of  minds,  as  it  opens  the  interiors  of  the 
senses,  and  with  them  the  organic  things  of  the 
whole  body.  Thence  it  follows,  that  those  who 
are  in  that  love,  love  notiiing  more  than  to  be  wise  ; 
for  man  is  wise  as  far  as  the  interiors  of  his  mind 
are  opened. —  C.  L.  211. 

1374.  Man  has  intelligence  and  wisdom  in  the 
same  proportion  and  quality  as  is  the  proportion 
and  quality  of  conjugial  love  with  him  ;  the  reason 
is,  because  conjugial  love  descends  from  the  love 
of  good  and  truth,  as  an  effect  from  its  cause,  or 
as  what  is  natural  from  its  spiritual  principle,  and 
from  the  marriage  of  good  and  truth  the  angels  of 
tiio  tjjree  heavens  also  liave  all  their  intelligence 
and  wisdom:  for  intelligence  and  wisdom  is  noth- 
ing else  but  the  reception  of  light  and  heat  from 
the  Lord  as  a  sun,  that  is,  the  reception  of  divine 
truth  conjoined  with  divine  good,  and  of  divine 
good  conjoined  with  divine  truth,  thus  it  is  the 
marriage  of  good  and  truth  from  the  Lord  That 
it  is  so,  has  manifestly  appeared  from  the  angels 
in  the  heavens,  who,  when  separated  from  their 
conjugial  partners,  are  indeed  in  intelligence,  but 
not  in  wisdom,  whereas,  when  they  are  with  tlieir 
conjugial  partners,  they  arc  also  in  wisdom,  and, 
what  1  wondered  at,  as  they  turn  the  face  each  to 
his  conjugial  partner,  so  far  they  are  in  a  state  of 
wisdom,  for  the  conjunction  of  truth  and  good  is 
effected  in  the  spiritual  world  by  aspect,  and  the 
wife  there  is  good,  and  the  man  is  truth,  where- 
fore as  truth  converts  itself  to  good,  so  it  is  vivi- 
fied. By  intelligence  and  wisdom  is  not  meant 
ingenuity  of  ratiocinating  concerning  truths  and 
goods,  but  the  faculty  of  seeing  and  understanding 
truths  ai'd  goods,  which  faculty  man  has  from  the 
Lord.  —  A.  E.  998. 

True  Marriage  regards  what  is  eternal. 

1375.  That  those,  who  are  in  love  truly  conju- 
gial, regard  what  is  eternal,  is  because  there  is 
eternity  in  that  love  ;  and  its  eternity  is  from  this, 
because  that  love  with  the  wife  and  wisdom  with 
the  husband,  increases  to  eternity,  and  in  the  in- 
creasing or  pjogression  consorts  enter  more  and 
more  deeply  into  the  blessednesses  of  heaven,  which 
their  wisdom  and  the  love  of  it  at  the  same  time 
store  up  in  themselves ;  wherefore,  if  the  idea  of 
eternal  should  be  rooted  out,  or  from  any  accident 
escape  from  their  minds,  it  would  be  as  if  they 
were  cast  down  from  heaven.  What  state  con- 
sorts in  heaven  have,  when  the  idea  of  eternal 
frills  out  of  their  minds,  and  the  idea  of  temporary 
falls  in  in  its  place,  came  into  open  view  with 
me  from  this  experience :  Once,  from  permission 
given,  two  consorts  were  with  me  from  heaven, 
and  at  that  time  the  idea  of  eternal  concerning 
marriage  was  taken  from  them,  by  a  certain  worth- 
less spirit  speaking  cunningly  ;  Avhich  being  taken 
away,  they  began  to  wail,  saying,  that  they  could 
live  no  longer,  and  that  they  felt  a  wretchedness 
which  they  never  felt  before  ;  which  being  per- 
ceived by  their  fellow-angels  in  heaven,  the  worth- 
less spirit  was  removed  and  cast  down  ;  when  this 
was  done,  the  idea  of  eternal  instantly  returned  to 
them,  from  which  they  were  gladdened  with  glad- 
ness of  iieart,  and  most  tenderly  embraced  each 
other.  Besides  this,  I  have  heard  two  consorts, 
who  concerning  their  marriage  now  cherished  the 
idea  of  eternal,  now  the  idea  of  teniporary,  the 
reason  was,  because  there  was  in  tliem  an  internal 
38 


dissimilitude ;  these,  when  they  were  in  the  idea 
of  eternal  were  nuitually  gladdened,  but  when  in 
the  idea  of  temporary,  they  said.  There  is  no 
longer  marriage,  and  the  wife,  I  am  no  longer  a 
wife,  but  a  concubine  ;  and  the  man,  I  am  no  lon- 
ger a  husband,  hut  a  whoremonger ;  wherefore, 
wiiije  the  internal  dissimilitude  was  open  to  them, 
the  man  departed  from  the  woman,  and  the  woman 
from  the  man  ;  but  afterwards,  because  each  had 
the  idea  of  eternal  concerning  marriage,  they  were 
consociated  with  partners  of  similitude.  From 
these  things  it  may  be  clearly  seen,  that  those, 
who  are  in  love  truly  conjugial,  regard  wliat  is 
eternal,  and  that,  if  this  escapes  from  the  inmosts 
out  of  the  thought,  they  are  disunited  as  to  conju- 
gial love,  not,  however,  at  the  same  time  as  to 
friendsiiip,  for  this  dwells  in  externals,  but  the  for- 
mer in  internals.  The  like  is  in  marriages  upon 
earth ;  consorts  there,  while  they  love  each  other 
tenderly,  think  of  Aviiat  is  eternal  concerning  the 
marriage  covenant,  and  nothing  at  all  concerning 
its  end  by  death  ;  and  if  they  do  think  concerning 
this,  they  grieve  ;  still  are  comforted  with  hope 
from  the  thought  of  its  continuation  after  their 
decease.  —  C.  L.  21G. 

The  Nature  of  the  Intelligence  of  Women  and 
Men. 

1376.  The  intelligence  of  women  in  itself  ia 
modest,  elegant,  pacific,  yielding,  soft,  tender; 
and  the  intelligence  of  the  men  in  itself  is  grave, 
harsh,  hard,  high  spirited,  fond  of  licentiousness. 
That  such  are  women,  and  such  are  men,  is  very 
manifest  from  the  body,  the  face,  the  sound  of  the 
voice,  the  discourse,  the  gesture,  and  the  manners 
of  each;  from  the  body,  in  that  the  men  are  hard 
in  skin  and  flesh,  but  the  women  soft  ;  from  the 
FACE,  in  that  the  men  are  of  a  harder,  more  reso- 
lute, rougher,  more  yellow,  also  of  a  bearded,  thus 
more  unbeautiful,  face,  but  the  women,  of  a  softer, 
more  yielding,  more  tender,  fairer  face,  and  thence 
are  beauties  ;  from  the  sound  of  the  voice,  in 
that  with  the  men  it  is  grave,  but  with  the  women 
delicate  ;  from  the  discourse,  in  that  with  the 
men  it  is  fond  of  licentiousness,  and  high  spirited, 
but  with  women,  modest  and  pacific  ;  from  the 
GESTURE,  in  that  with  the  men  it  is  bolder  and 
firmer,  but  with  the  women,  fainter  and  weaker ; 
from  the  manners,  in  that  with  the  men  they  are 
more  disorderly,  but  with  women  more  elegant. 
How  much  the  genius  of  men  differs  from  the 
genius  of  women  by  nativity  itself,  was  clearly 
manifest  to  me,  from  boys  and  girls  seen  in  their  as- 
semblings ;  I  have  seen  these  assemblings  through 
a  window  several  times,  in  a  large  city,  on  a  pub- 
lic square,  in  which  upwards  of  twenty  in  a  day 
assembled  themselves ;  there  the  boys,  according 
to  the  disposition  connate  with  them,  played  to- 
gether by  making  tuumlt,  vociferating,  fighting, 
striking,  and  throwing  stones  at  each  other ;  but 
the  girls  sat  peaceable  at  the  doors  of  the  houses, 
some  playing  with  infants,  some  dressing  dolls, 
souie  sewing  upon  little  pieces  of  linen,  some 
kissing  each  other,  and  what  I  wondered  at,  still 
they  looked  at  the  boys,  who  were  such,  with  de- 
lighted eyes.  From  these  things  I  could  see  man- 
ifestly that  man  is  born  understanding,  and  woman 
love ;  and  of  what  quality  understanding  is,  and 
of  what  love  is,  in  their  principles  ;  and  thus  of 
what  (juality  the  understanding  of  the  man  would 
be  in  its  progress,  without  conjunction  with  femi- 
nine, and  afterwards  with  conjugial,  love. —  C.  Li 
218. 

1377.  It  is  supposed  by  some,  that  women  are 


298 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


equally  able  to  elevate  the  sight  of  their  under- 
standing into  the  sphere  of  light  into  which  men 
do,  and  to  view  things  in  the  same  altitude  ;  which 
opinion  has  been  induced  in  them  through  the 
things  written  by  certain  learned  authoresses ;  but 
these,  when  explored  in  the  spiritual  world  in  the 
presence  of  the  authoresses,  were  found  out  to  be, 
not  of  jiulgment  and  wisdom,  but  of  genius  and 
grace  ;  and  the  things  which  proceed  from  these 
two  from  the  elegance  and  neatness  of  the  com- 
position of  the  words,  appear  as  if  sublime  and 
erudite,  yet  only  in  presence  of  those  who  call  all 
ingeniousness  wisdom.  —  C  L.  175. 

The  Wife  should  be  under  the  Guidance  of 
the  Husband. 

1378.  Since  every  law  and  precept  derives  its 
existence  from  what  is  celestial  and  spiritual,  that 
being  its  true  origin,  it  follows  that  this  law  of 
marriage  does  so  also,  which  requires  that  the  wife, 
who  is  actuated  by  desire  appertaining  to  the  pro- 
prium,  rather  than  by  reason,  (as  the  man  is,) 
should  be  subject  to  his  prudence.  —  Jl.  C.  2G6. 

1379.  It  is  believed  by  many,  that  women  can 
discharge  the  duties  of  men  provided  they  are  in- 
itiated into  them  from  the  earliest  age,  in  the  man- 
ner that  boys  are  ;  they  may  indeed  be  initiated 
into  the  exercise  of  them,  but  not  into  the  judg- 
ment, on  which  the  rectitude  of  the  duties  inte- 
riorly depends  ;  wherefore  those  women,  who  have 
been  initiated  into  the  duties  of  men,  are  con- 
strained in  matters  of  judgment  to  consult  the 
men,  and  then  from  tlieir  councils,  if  they  are 
free  to  decide  as  they  please,  they  elect  what  fa- 
vors their  own  love.  —  C.  L.  175. 

Cause  of  Beauty  in  the  Female  Sex. 

1380.  In  a  company  of  wise  angels,  one  said, 
let  us  now  join  in  some  discourse  of  wisdom,  and 
let  the  discourse  be  concerning  causes,  and  now, 
concerning  the  cause  of  beauty  in  the  female  sex. 
And  then  they  spake  in  order ;  and  the  first  gave 
this  as  the  cause  ;  that  women  were  created  of  the 
Lord  affections  of  the  wisdom  of  the  men,  and 
the  affection  of  wisdom  is  beauty  itself.  A  second 
said,  that  the  woman  was  created  of  the  Lord  by 
the  wisdom  of  the  man,  because  from  the  man,  and 
that  hence  she  is  a  form  of  wisdom  inspired  with 
the  affection  of  love,  and  because  the  affection  of 
love  is  life  itself,  woman  is  the  life  of  wisdom, 
while  the  male  is  wisdom,  and  the  life  of  wisdom 
is  beauty  itself.  The  third  gave  this  as  the  cause ; 
that  there  is  given  to  women  the  perception  of  the 
delights  of  conjugial  love,  and  as  their  whole  body 
IS  an  organ  of  that  perception,  it  must  needs  be 
that  the  habitation  of  the  delights  of  conjugial 
love,  with  their  perception,  be  beauty.  The  fourth 
gave  this  as  the  cause  ;  that  the  Lord  took  away 
from  the  man  beauty  and  elegance  of  life,  and 
transcribed  them  into  the  woman,  and  that  hence, 
the  man,  without  reunion  with  his  beauty  and 
elegance  in  the  woman,  is  stern,  austere,  dry  and 
unlovely,  and  one  is  wise  only  for  himself,  and  an- 
other is  foolish  ;  but  when  the  man  is  united  with 
his  beauty  and  elegance  of  life  in  the  wife,  he 
becomes  cheerful,  pleasant,  vivacious  and  lovely, 
and  thus  wise.  A  fifth  said,  that  women  were 
created  beauties,  not  for  themselves,  but  for  the 
men,  that  men,  of  themselves  hard,  might  become 
soft,  that  their  minds,  of  themselves  grave,  might 
become  cheerful,  and  that  their  hearts,  of  them- 
selves cold,  might  grow  warm ;  and  this  takes 
place  when  they  become  one  flesh  with  their  wives. 
A  sixth  said  this  was  the  cause ;  that  the  universe 
was  created  oy  the  Lord  a  most  perfect  work,  but 


that  nothing  in  it  was  created  more  perfect  than  a 
woman  of  beautiful  countenance  and  graceful 
manners,  to  the  end  that  man  may  give  thanks  to 
the  Lord  for  this  munificence,  and  may  repay  it 
by  the  reception  of  wisdom  from  him.  When 
these  and  many  similar  things  had  been  said, 
the  wife  appeared  beyond  the  crystalline  wall, 
and  said  to  her  husband.  Speak,  if  you  please  ;  and 
when  he  spoke,  the  life  of  wisdom  from  the  wife 
was  perceived  in  his  discourse,  for  the  love  of  it 
was  in  the  tone  of  speech  ;  thus  experience  testi- 
fied to  the  above  truth.  After  this,  we  surveyed 
the  temple  of  wisdom,  and  also  the  paradisal 
scenes  around  it,  and  being  filled  therefrom  with 
joy,  we  departed,  and  passed  through  the  avenue 
to  the  gate,  and  descended  by  the  way  of  our  as- 
sent. —  C  L.  56. 

1381.  From  conjugial  love  the  angels  derive  all 
their  beauty,  thus  each  angel  is  beautiful  accord- 
ing to  that  love ;  for  all  the  angels  are  forms  of 
their  own  affections,  inasmuch  as  in  heaven  it  is 
not  allowed  to  feign  with  the  face  things  which 
are  not  of  the  affection,  wherefore  the  face  of  the 
angels  is  a  type  of  their  mind  ;  whilst  therefore 
they  have  conjugial  love,  they  have  love  to  the 
Lord,  mutual  love,  the  love  of  good  and  the  love 
of  truth,  and  the  love  of  wisdom  :  these  loves  with 
them  form  their  faces,  and  present  themselves  as 
fires  of  life  in  their  eyes,  to  which  moreover  inno- 
cence and  peace  are  added,  which  complete  their 
beauty.  Such  forms  are  the  forms  of  the  inmost 
angelic  heaven,  and  are  forms  truly  human.  —  ^. 
E.  1001. 

1382.  There  was  presented  to  my  sight,  but  in 
a  very  small  degree,  and  veiled  from  full  view,  as 
it  were,  by  a  kind  of  cloud,  an  exquisite  beauty, 
accompanied  with  a  perception  that  it  ■was  the 
beauty  of  conjugial  love.  It  was  perceived  to  be 
such  by  virtue  of  a  certain  affection  imparted,  and 
scarcely  any  thing  else  can  be  said  of  it  than  that 
it  was  beauty  itself;  for  conjugial  love,  that  is  to 
say,  the  very  essential  principle  of  this  love,  gives 
itself  the  form  of  this  superlative  beauty,  affecting 
the  mind  to  its  deepest  recesses ;  indeed  all  beauty 
is  from  this  source.  —  S.  D.  4175. 

1383.  Genuine  conjugial  love  is  an  image  of 
heaven,  and  when  it  is  represented  in  another  life, 
it  is  by  the  most  beautiful  objects  that  the  eye  can 
see,  or  the  mind  conceive  ;  it  is  represented  by  a 
virgin  of  inexpressible  beauty  encompassed  with 
a  bright  cloud,  so  that  she  may  be  said  to  be 
beauty  itself  in  essence  and  form :  all  beauty  in 
another  life  is  said  to  proceed  from  conjugial  love  , 
its  affections  and  thoughts  are  represented  by 
adamantine  atmospheres,  sparkling  as  it  were  with 
rubies  and  carbuncles,  and  this  with  delights  which 
affect  the  inmosts  of  the  mind:  but  as  soon  as  any 
thine  of  lasciviousness  intervenes,  they  disappear. 
—  A.  a  2735. 

The  Universal  Conjusjial  Sphere  and  its 
Reception. 

1384.  There  is  a  conjugial  sphere,  which  flows 
in  from  the  Lord  through  heaven,  into  every  and 
each  thing  of  the  universe  even  to  its  ultimates. 
That  from  the  Lord  proceed  love  and  wisdom,  or, 
what  is  the  same  thing,  good  and  truth,  was  shown 
above  in  its  own  chapter ;  these  two  in  marriage 
proceed  continually  from  the  Lord,  because  they 
are  Himself,  and  from  Him  are  all  things  ;  and  the 
things  which  proceed  from  Him,  fill  the  universe  ; 
for  Avithout  that,  nothing  would  subsist  which  has 
existed.  There  are  numerous  spheres,  which  pro- 
ceed from  Him  ;  as  the  sphere  of  the  preservation 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


299 


of  the  created  universe,  the  sphere  of  the  protec- 
tion of  good  and  truth  ag;iinst  evil  and  false,  the 
sphere  of  reformation  and  regeneration,  the  sphere 
of  innocence  and  peace,  the  sphere  of  mercy  and 
grace,  besides  more  ;  but  the  universal  sphere  of 
all  is  the  conjugial  sphere,  because  this  is  also  the 
sphere  of  propagation,  and  thus  a  supereminent 
sphere  of  the  preservation  of  the  created  universe 
tlirough  successive  generations.  That  this  conju- 
gial  sphere  fills  the  universe,  and  pervades  it  from 
firsts  to  ultimates,  is  manifest  from  the  things 
above  shown,  that  there  are  marriages  in  the 
heavens,  and  the  most  perfect  in  the  third  or  su- 
preme heaven,  and  that  besides  with  men,  it  is  in 
all  subjects  of  the  animal  kingdom  on  earth,  even 
to  worms  ;  and  moreover  that  it  is  in  all  subjects 
of  the  vegetable  kingdom,  from  olive  trees  and 
palm  trees  even  to  the  small  grasses.  That  this 
sphere  is  more  universal  than  the  sphere  of  heat 
and  light,  which  proceeds  from  the  sun  of  our 
world,  reason  may  be  convinced  from  the  fact,  that 
it  operates  also  in  the  absence  of  the  heat  of  this 
sun,  as  in  winter,  and  in  the  absence  of  its  light, 
as  in  the  night,  especially  with  men  ;  that  it  does 
so  operate,  is  because  it  is  from  the  sun  of  the 
angelic  heaven,  and  thence  it  is  a  constant  equal 
portion  {(Pquatio)  of  heat  and  light,  that  is,  con- 
junction of  good  and  truth;  for  it  is  in  continual 
spring ;  the  changes  of  its  good  and  truth,  or  of  its 
heat  and  light,  are  not  variations  of  itself,  as  are 
the  variations  on  earth  from  the  changes  of  heat 
and  light  from  the  sun  there,  but  the  former  arise 
from  the  subjects  which  receive. 

1385.  That  this  sphere  is  received  by  the  female 
sex,  and  through  this  sex  is  transferred  into  the 
male  sex.  That  with  the  male  sex  there  is  not 
anyconjugial  love,  but  that  it  is  only  with  the  fe- 
male sex,  and  from  this  is  transferred  into  the  male 
sex,  I  have  seen  evidenced  by  experience,  to  which 
also  agrees  this  reason,  that  the  masculine  form  is 
an  intellectual  form,  and  woman  is  a  voluntary  * 
form,  and  an  intellectual  form  cannot  grow  warm 
with  conjugial  heat  from  itself,  but  from  the  con- 
junctive heat  of  some  one,  in  whom  that  conjugial 
heat  is  implanted  by  creation  ;  therefore  it  cannot 
receive  that  love,  unless  by  means  of  the  voluntary 
form  of  the  female  adjoined  to  itself,  because  this 
is  also  a  form  of  love.  This  same  thing  may  be 
more  amply  confirmed  from  the  marriage  of  good 
and  truth ;  and,  before  the  natural  man,  from  the 
marriage  of  the  heart  and  lungs,  because  the  heart 
corresponds  to  love,  and  the  huigs  to  understand- 
ing; but  because  a  knowledge  of  these  is  wanting 
to  most  persons,  a  confirmation  by  means  of  them 
would  rather  shade  than  illustrate.  From  the 
transferring  of  this  sphere  from  the  female  sex 
into  the  male,  it  is,  that  the  mind  also  is  inflamed 
by  thought  alone  concerning  the  sex  ;  it  follows,  that 
thence  also  is  propagative  formation,  and  thus  ex- 
citation ;  for  unless  heat  be  added  to  light  on 
earth,  nothing  flourishes  there,  or  is  excited  to  pro- 
ducing any  fruit 

I38(i.  That,  where  love  truly  conjugial  is,  this 
sphere  is  received  by  the  wife,  and  solely  through 
the  wife  by  the  husband.  That  this  sphere,  with 
those  who  are  in  love  truly  conjugial,  is  received 
by  the  husband  solely  through  the  wife,  is  at  this 
day  an  arcanum,  and  yet  it  is  not  an  arcanum  in 
itself,  because  the  bridegroom  and  the  new-married 
husband  may  know  it ;  does  not  whatever  proceeds 
from  the   bride  and  the   new-married  wife  affect 

*  The  reader  is  referred  to  page  382,  for  the  note  explanatory 
of  Uiis  use  of  the  term  voluntary.  I 


conjugially,  but  not,  at  that  time,  what  proceeds 
from  others  of  the  sex?  The  case  is  similar  with 
those  who  live  together  in  love  truly  conjugial ; 
and  because  a  spliere  of  life  encompasses  every 
one,  as  well  the  man  as  the  woman,  densely  on  the 
breast,  and  rarely  on  the  back,  it  is  manifest 
Avhence  it  is,  that  husbands  who  dearly  love  their 
wives,  turn  themselves  towards  theni,  and  in  the 
daytime  looft  upon  them  with  a  favoring  counte- 
nance ;  and  on  the  other  hand,  those  who  do  not 
love  their  wives,  turn  themselves  away  from  them, 
and  in  the  daytime  look  at  them  %vith  retracted 
sight.  By  the  reception  of  the  conjugial  sphere  by 
the  husband  solely  through  the  wife  love  truly 
conjugial  is  known  and  distinguished  from  spu- 
rious, false  and  frigid  conjugial  love.  —  C.  L. 
222-224. 

1387.  That  love,  and  thence  conjunction,  is  in- 
spired into  the  man  by  the  wife,   is  at  this  day 
concealed  from  the  men,  yea,  it  is  universally  de- 
nied by  them ;  the  cause  is,  that  wives   persuade, 
that  only  the  men  love,  and  that  themselves  re- 
ceive, or  that  the  men  are   loves,  and  themselves 
obediences  ;   they  also  rejoice  in  heart  when'  the 
men   believe   so.     There   are   many  causes,  that 
they  persuade  them  of  this,  all  of  which  are  of  the 
prudence  and  circumspection  of  wives,  concerning 
which   something  will   bo  snid   in   the   following 
pages,  and  specifically  in  the   chapter  concerning 
the  causes  of  colds,  of  separations,  and  of  divorces 
between  consorts.     That  the  inspiration  or  insinu- 
ation of  love  into  the  men  is  from  the  wives,  is 
because  there  is  nothing  of  conjugial  love,  and  not 
even  of  the  love  of  the  sex,  with  the  men,  but  only 
with  wives  and  females :  that  it  is  so,  has  been 
shown  me  to  the  life  in  the  spiritual  world.  "  There 
was   once   a   conversation  there  concerning  this 
matter,  and  the  men,  from  persuasion  by  the  wives, 
insisted,   that  they  love,  and  not  the   wives,  but 
that  the  wives  receive  love  from  them.     That  the 
dispute  respecting  this  arcanum  might  be  broken 
off,  all  the  females,  together  with  the  wives,  were 
taken  away  from  the  men,  and  together  with  them 
the  sphere   itself  of  the  love  of  the  sex  was  re- 
moved ;  which  being  removed,  the  men  came  into 
a  state  altogether  strange,  and  never  before  per- 
ceived ;     from    which     they    complained     much. 
Then,  when  they  were  in  this  state,  females  were 
brought  to  them,  and  wives  to  the  husbands ;  and 
both   the   wives  and  the   females  spoke   to  them 
caressingly :    but  at  their  caresses  they  became 
cold,  and  turned  themselves  away,  and  said  among 
themselves.  What  is  this  ?     What  is  a  female .'' 
And  when  certain  of  them  said,  that  they  were 
iheir  wives,  they  replied,  What  is  a  wife  ?  we  do 
not  know  you.     But  when  the  wives  began  to  be 
grieved  about  this  altogether  cold  indifference  of  the 
men,  and  some  of  them  to  shed  tears,  the  sphere 
of  the  love  of  the  female  sex,  and  of  conjugial 
love,  which  had  been  until  now  taken  away  frovn 
the  men,  was  restored  ;  and  then  the  men  returned 
forthwith   into   their   former  state,  the   lovers   of 
marriage  into  theirs,  and  the  lovers  of  the  sex  into 
theirs."   Thus  the  men  were  convinced,  that  noth- 
ing of  conjugial  love,  nor  indeed  of  the  love  of  the 
sex,  resides  with  them,  but  only  with  wives  tiiu 
females.    But  still,  the  wives  afterwards  from  their 
prudence  induced  the  men  to  believe,  that  love  re- 
sides with  the  men,  and  that  some  spark  of  it  may 
pass  from  them  into  themselves.     This  experience 
is  here  adduced  in  order  that  it  may  be  known, 
that  wives  are  loves,  and  the  men  receptions.  — 
C.  L.  161. 


300 


COMPENDIUM   OF   THE   THEOLOGICAL  AND   SPIRITUAL 


Conjugial  Pairs  born  for  each  other. 

138§.  Th^  ].r,rc\  provides  similitudes  for  those 


■wh6  desire  love  truly  coniiigial,  and  it'  they  are  not 
■^verTnTEfie  cartTis,  lie  provides  thenun  the  heavens. 
^Sul  in  wtiat  uiaiiiiur  ihcy aTg~pfovided  in  the 
heavens,  I  have  heard  described  by  the  angels, 
thus  :  That  the  divine  providence  of  the  Lord  is 
most  particular  and  most  universal  concerninor 
marriages  and  in  marriages,  because  all  the  enjoy- 
ments of  heaven  stream  forth  from  the  enjoyments 
of  conjugial  love,  as  sweet  waters  from  the  stream 
of  a  fountain  ;  and  that  on  this  account  it  is  pro- 
vided that  conjugial  pairs  be  born,  and  that  these 
are  continually  educated,  under  the  auspices  of  the 
Lord,  for  their  several  marriages,  both  the  boy  and 
the  girl  being  ignorant  of  it ;  and  after  the  com- 
pleted time,  then  that  marriageable  virgin,  and 
then  that  young  man  fit  for  nuptials,  meet  some- 
where as  if  by  fate,  and  see  eacli  other  ;  and  that 
then,  as  from  a  certain  instinct,  they  instantly 
know  that  they  are  partners,  and,  as  if  from  a  cer- 
tain dictate  within,  think  in  themselves,  the  young 
man*  that  she  is  mine,  and  the  virgin,  that  he  is 
mine  ;  and,  after  this  has  been  seated  for  some 
time  in  the  minds  of  both,  they  deliberately  speak 
to  each  other,  and  betroth  themselves:  it  is  said, 
as  if  from  fate,  instinct  and  dictate,  and  it  is  meant 
from  divine  providence,  because,  while  this  is  not 
known,  it  appears  thus;  for  the  Lord  opens  inter- 
nal similitudes,  that  they  may  see  each  other.  —  C. 
L.  229. 

1389.  That  conjugial  pairs  are  born  and  are 
educated  for  marriages,  both  being  ignorant  of  it, 
may  be  confirmed  by  the  conjugial  likeness  visible 
in  the  faces  of  both ;  also  by  the  inmost  and 
eternal  union  of  minds  [animorum]  and  minds 
{mentium),  which  cannot  be  given,  such  as  they 
are  in  heaven,  without  being  foreseeii  and  provided 
by  the  Lord. 

13i)0.  But  it  is  to  be  known,  that  marriages  in- 
teriorly conjunctive  can  hardly  be  entered  into  on 
earth,  because  elections  of  internal  similitudes  there 
cannot  be  provided  by  the  Lord  as  in  the  heavens, 
because  they  are  limited  in  various  ways,  as  to  co- 
equals  in  state  and  condition,  within  the  country, 
city  and  village  of  their  habitation,  and  there,  for 
the  most  part,  externals  bind  them  together,  and 
thus  not  internals,  which  do  not  come  forth  unless 
after  an  interval  of  marriage,  and  are  known  only 
when  they  press  themselves  into  the  externals. — 
C.  L.  —  229, 316,  320. 


Holiness  of  Marriage. 

1391.  How  holy  in  themselves,  that  is,  from 
creation,  marriages  are,  may  be  seen  from  this 
consideration,  that  they  are  the  seminaries  of  the 
human  race,  and  inasmuch  as  the  angelic  heaven 
is  from  the  human  race,  they  are  also  the  semi- 
naries of  heaven  ;  consequently,  that  by  marriages 
not  only  the  earths  but  also  the  heavens  are  filled 
with  inhabitants :  and  whereas  the  end  of  the 
whole  creation  is  the  human  race,  and  thence 
heaven,  wherein  the  Divine  itself  may  dwell  as  in 
its  own,  and  as  it  were  in  itself,  and  their  procre- 
ation according  to  divine  order  is  established  by 
marriages,  it  is  manifest,  how  holy  they  are  in 
themselves,  thus  from  creation,  and  how  holy  they 
ought  thence  to  be  held.  The  earth  indeed  may 
equally  be  filled  with  inhabitants  by  fornications 
and  adulteries,  as  by  marriages,  but  not  heaven  ; 
the  reason  is,  because  hell  is  from  adulteries,  and 
heaven  from  marriages.  When  the  procreations 
of  the  human  race  are  effected  by  marriages,  in 


which  the  holy  love  of  good  and  truth  from  the 
Lord  reigns,  then  the  same  takes  place  in  the 
earth  as  in  the  heavens,  and  the  kingdom  of  the 
Lord  in  the  earth  corresponds  to  the  kingdom  of 
the  Lord  in  the  heavens  ;  for  the  heavens  consist 
of  societies  arranged  according  to  all  the  varieties 
of  affections  celestial  and  spiritual,  from  which 
arrangement  exists  the  form  of  heaven,  which 
supereminently  exceeds  all  the  forms  in  the  uni- 
verse ;  a  similar  form  would  exist  in  the  earth,  if 
the  procreations  there  were  effected  by  marriages, 
in  which  love  truly  conjugial  reigns,  for  then  how 
many  families  soever  might  successively  descend 
from  one  father  of  a  family,  so  many  images  of  the 
societies  of  heaven  would  exist  in  a  similar  variety  ; 
families  would  then  be  like  trees  bearing  fruit  of 
various  species,  from  which  as  many  gardens  would 
be  produced,  each  containing  its  own  species  of 
fruits,  which  gardens  taken  together  would  present 
a  form  of  a  celestial  paradise  ;  but  these  things 
are  said  comparatively  because  trees  signify  the 
men  of  the  church,  gardens  intelligence,  fruits  the 
good  of  life,  and  paradise  heaven.  It  has  been 
told  me  from  heaven,  that  such  correspondence  of 
the  families  on  the  earths  Avith  the  societies  in  the 
heavens  had  place  with  the  most  ancient  people, 
of  whom  the  first  church  of  this  earth  was  consti- 
tuted, which  also  was  called  by  the  ancients  the 
golden  age,  by  reason  that  love  to  the  Lord,  mu- 
tual love,  innocence,  peace,  wisdom,  and  chastity 
in  marriages,  then  reigned,  and  it  was  also  said 
from  heaven,  that  they  then  interiorly  shuddered 
with  horror  at  adulteries,  as  at  the  abominable 
things  of  hell.  —  Jl.  E.  088. 

1392.  All  things  which  are  in  the  human  body, 
from  the  head  to  the  sole  of  the  foot,  as  well  in- 
terior as  exterior,  correspond  to  the  heavens : 
hence  it  is,  that  man  is  a  heaven  in  its  least  form, 
and  also  that  angels  and  spirits  are  in  form  per- 
fectly human,  for  they  are  forms  of  heaven ;  all 
the  members  dedicated  to  generation,  in  each  sex, 
especially  the  womb,  correspond  to  the  societies 
of  the  third  or  inmost  heaven  ;  the  reason  is,  be- 
cause love  truly  conjugial  is  derived  from  the  love 
of  the  Lord  towards  the  church,  and  from  the  love 
of  good  and  truth,  which  love  is  the  love  of  the 
angels  of  the  third  heaven,  wherefore  love  truly 
conjugial,  which  thence  descends,  as  the  love  of 
that  heaven,  is  innocence,  which  is  the  very  esse 
of  all  the  good  in  the  heavens  :  hence  embryos  in 
the  womb  are  in  a  state  of  peace,  and  infants,  after 
they  are  born,  are  in  a  state  of  innocence,  the 
mother  also  being  affected  in  like  manner  towards 
them.  Inasnmch  as  such  is  the  correspondence 
of  the  genital  members  of  each  sex,  it  is  evident, 
that  from  creation  they  are  holy,  and  therefore 
solely  dedicated  to  chaste  and  pure  conjugial  love, 
and  not  to  be  profaned  by  the  unchaste  and  im- 
pure love  of  adultery,  whereby  man  converts  heav- 
en with  himself  into  hell :  for  as  the  love  of  mar- 
riage corresponds  to  the  love  of  the  supreme 
heaven,  which  is  love  to  the  Lord  from  the  Lord, 
so  the  love  of  adultery  corresponds  to  the  love  of  the 
lowest  hell.  The  reason  why  the  love  of  marriage  is 
so  holy  and  celestial,  is,  because  it  commences  from 
the  Lord  Himself,  in  the  inmost  principles  of  man, 
and  descends  according  to  order  to  the  ultimates 
of  the  body,  and  thereby  fills  the  whole  man  with 
celestial  love,  and  induces  in  him  a  form  of  the 
divine  love,  which  form  is  the  form  of  heaven,  and 
is  an  image  of  the  Lord,  as  was  said  above :  but 
the  love  of  adultery  commences  from  the  ultimate 
principles  of  man,  and  from  an  impure  lascivious 
fire  there  ;  and  thence,  contrary  to  order,  penetrates 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


301 


towards  the  interiors,  always  into  the  things  of 
man's  propriuin,  which  are  nothinji  but  evil,  and 
induces  in  them  a  form  of  hell,  which  is  an  image 
of  the  devil ;  wherefore  the  man  who  loves  adul- 
tery and  is  averse  from  marriage,  is  in  form  a  devil. 

—  A.  E.  985. 

Resemblances  of  Conjugial    Love. 

1393.  There  exists  with  some  a  principle  re- 
sembling conjngial  love,  but  yet  it  is  not  conjugial 
love,  unless  they  are  in  the  love  of  good  and  of  truth  ; 
it  is  a  love  appearing  as  conjugial,  but  it  is  from 
motives  of  self-love  and  the  love  of  the  world,  viz., 
that  they  may  be  served  at  home,  that  they  may 
live  in  ease  and  security,  that  they  may  be  minis- 
tered to  in  sickness  and  old  age,  or  for  the  sake 
of  their  children  whom  they  love  :  in  some  cases 
puch  apparent  love  is  compelled,  from  fear  respoct- 

ng  the  partner,  respecting  reputation,  and  re- 
ipecting  misfortunes  ;  in  some  cases  it  is  lascivi- 
)us  love  which  inducr's  such  apparent  love,  and 
this  at  first  appears  like  conjugial  love,  for  then 
they  emulate  something  of  innocence,  sport  like 
little  children,  and  perceive  a  joy  as  from  a 
heavenly  origin,  whereas  in  process  of  time,  they 
are  not  united,  like  those  who  are  in  conjugial 
love,  more  and  more  closely,  but  are  separated. 
Conjugial  love  differs  also  with  the  married  parties, 
with  one  it  may  be  more  or  less,  with  the  other 
little  or  not  at  all,  and  in  consequence  of  such 
difference,  to  the  one  it  may  be  heaven,  to  the 
other  hell ;  affection  and  reception  determine  this. 

—  A.  C.  2742. 

Conjugial  Love  in  the  Kingdoms  of  Nature. 

1394.  That  genuine  conjugial  love  is  heaven,  is 
represented  in  the  kingdoms  of  nature,  for  there  is 
nothing  in  universal  nature  wjiich  does  not  in  some 
manner  represent  the  Lords's  kingdom  in  general, 
the  natural  kingdom  deriving  all  its  origin  from 
the  spiritual  kingdom  ;  what  is  without  an  origin 
prior  to  itself,  is  nothing,  not  any  thing  being  given 
unconnected  with  its  cause,  thus  with  its  end, 
for  in  such  case  it  must  instantly  perish,  and  be 
annihilated :  hence  then  come  the  representatives 
of  the  Lord's  kingdom  in  the  kingdoms  of  nature. 
That  conjugial  love  is  heaven,  appears  from  the 
transformation  of  worms  into  nymphs  and  chrysa- 
lises, and  thus  into  winged  insects,  for  when  the 
time  of  their  nuptials  comes,  which  is  when  they 
put  off  their  terrestrial  form,  or  their  worm  state, 
and  are  furnished  with  wings,  and  become  volatile, 
they  are  then  elevated  into  the  atmosphere,  their 
heaven,  where  they  sport  with  each  other,  cele- 
brate marriages,  lay  eggs,  and  are  nourished  with 
the  juices  of  flowers  ;  they  are  then  also  in  their 
beauty,  having  wings  decorated  with  golden,  sil- 
very, and  other  colors  beautifully  determined ; 
such  is  the  effect  of  the  conjugial  even  with  these 
vile  little  animals. — ./?.  C  2758. 

False   and  infernal  Marriages. 

1395.  I  am  indeed  forbidden  by  wives  of  such 
lot,  wlio  are  in  the  spiritual  world,  to  present  those 
marriages  to  public  view  ;  for  they  fear  lest  their  .art 
of  obtaining  power  over  the  men  should  at  the  same 
time  be  exposed,  which  nevertheless  they  exceed- 
ingly desire  should  be  concealed.  But  because  I 
am  excited  by  the  men  in  that  world,  to  lay  open 
the  causes  of  their  intestine  hatred,  and  as  it  were 
fury,  brought  into  their  hearts  against  their  wives 
from  their  clandestine  arts,  I  will  only  adduce 
these  things  which  follow.  The  men  said,  that, 
lliemsclves  being  ignorant  of  it,  they  contracted  a 


terrific  fear  of  their  wives,  from  which  they  could 
not  do  otherwise  than  obey  their  wilful  determina- 
tions most  submissively,  and  be  obsequious  to 
their  nods  more  than  the  meanest  slaves,  thus  that 
they  become  as  spiritless  fellows  ;  and  that  not 
only  those,  who  were  placed  in  no  dignity,  became 
thus  before  their  wives,  but  those  also  who  were 
in  great  dignity,  yea,  valiant  and  renowned  gen- 
erals ;  and  they  said,  that  after  that  terror  was 
contracted,  they  could  not  be  in  any  boldness  to 
speak  with  their  wives,  except  in  a  friendly  manner, 
and  to  do  to  them  any  thing  but  what  was  of  their 
pleasure,  altliough  they  cherished  deadly  hatred 
against  them  in  their  hearts ;  and  besides,  that 
their  wives  still  treat  them  courteously  in  speech 
and  act,  and  compliantly  listen  to  some  of  their 
requests.  Now  because  the  men  themselves  won- 
dered much,  whence  arose  such  antipathy  in  their 
internals  and  such  as  it  were  sympathy  in  their 
externals,  they  explored  the  causes  from  the 
females,  to  whom  that  secret  art  was  known  ;  and 
they  said,  that  they  received  it  from  their  mouth, 
that  the  women,  [mulieres]  *  conceal  deeply  with 
themselves  the  science,  by  which  they  know  how 
to  subject  the  men,  if  they  will,  to  the  yoke  of  their 
authority  ;  and  that  this  is  done  with  rude  wives  by 
alternate  chidings  and  f\ivorings ;  with  some  of 
them  by  looks  continually  hard  and  unpleasant, 
and  with  others  otherwise ;  but  with  polished 
wives,  by  importunate  pressings  of  requests  never 
at  times  intermitted,  and  by  obstinate  resistances 
against  the  husbands  if  they  suflfer  hard  things 
from  them,  insisting  on  the  right  of  their  equality 
by  law,  from  which  they  boldly  render  themselves 
stubborn ;  yea,  that  if  they  were  turned  out  of  the 
house,  they  would  return  at  their  liking,  and  would 
urge  like  things  ;  for  they  know  that  the  men, 
from  their  nature,  can  by  no  means  resist  the  stub- 
born pressings  of  tlieir  wives,  and  that,  after  giv- 
ing up,  they  submit  themselves  to  their  arbitrary 
determinations  ;  and  that  the  wives  then,  under 
their  own  authority,  make  a  show  of  civility  and 
gentleness  to  their  husbands.  The  genuine  cause 
of  the  ruling  of  the  wives  by  means  of  this  cun- 
ning is,  that  the  man  acts  from  the  understanding, 
and  the  woman  from  the  M'ill,  and  that  the  will 
can  make  itself  obstinate,  but  not  the  understand- 
ing :  it  was  said  to  me  that  the  worst  women  of 
this  disposition,  who  are  thoroughly  a  prey  to  the 
artful  endeavor  of  ruling,  are  able  to  adiiere  tena- 
ciously to  their  obstinate  pressings  even  to  the 
last  struggle  for  life.  I  have  also  heard  the  ex- 
cuses offered  by  those  women,  why  they  entered 
into  the  exercise  of  this  art ;  they  said,  that  they 
should  not  iiave  entered  into  it,  unless  they  had 
foreseen  supreme  contempt  and  future  rejection, 
and  thence  their  own  destruction,  if  tliey  were 
subjugated  by  their  husbands,  and  that  tlius  they 
took  up  these  their  arms  from  necessity.  To  this 
they  added  this  monition  for  the  men,  that  they 
should  leave  to  the  wives  their  rights,  and  when 
they  are  in  alternate  colds,  that  they  should  not 
consider  them  as  vile  below  handmaids  ;  they  said 
also,  that  many  of  their  sex  are  not  in  the  state 
of  exercising  that  art,  from  connate  timidity  ;  but 
I  added,  from  connate  modesty.  From  these  things 
it  has  now  become  known,  what  marriages  in  the 
world  are  understood  by  infernal  mariages  between 
consorts,  who  interiorly  are  most  bitter  enemies, 
and  exteriorly  as  the  most  intimate  friends.— 
C.  L.  292. 


*  Mulier  mean;)  a  woman  who    is  not  a  maid,  whether  mu- 
rieii  or  otherwise. 


}02 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


1396.  The  interiors  of  those  who  live  in  such 
marriage,  are  in  mutual  collision  and  combat 
against  each  other,  as  is  the  case  with  two  oppo- 
sites,  howsoever  the  exteriors  are  checked  and 
controlled  for  the  sake  of  tranquillity.  The  col- 
lision and  combat  of  their  interiors  reveals  itself 
after  their  death :  they  for  the  most  part  meet 
together  and  then  fight  like  enemies,  and  tear 
each  other ;  for  then  they  act  according  to  the 
state  of  their  interiors  :  it  has  been  given  me  sev- 
eral times  to  see  their  combats  and  tearings,  some 
of  which  were  full  of  revenge  and  cruelty.  For 
the  interiors  of  every  one  in  the  other  life  are  set 
at  liberty,  nor  are  any  longer  restrained  by  exter- 
nal things,  for  worldly  reasons,  for  every  one  then 
is  such  as  he  is  interiorly.  —  H.  H  380. 

Second  Marriages. 

1397.  After  the  death  of  the  consort,  again  to 
contract  matrimony,  depends  on  the  preceding 
conjugial  love.  Love  truly  conjugial  is  as  the 
scale  of  a  balance  [lanx,]  in  which  inclinations  to 
iterated  marriages  are  weighed ;  as  far  as  the  pre- 
ceding conjugial  love  accedes  to  that  love,  so  far 
the  inclination  to  iterated  marriage  recedes,  but  as 
far  as  the  preceding  love  recedes  from  that  love, 
so  far  the  inclination  to  another  marriage  is  wont 
to  accede.  The  reason  is  obvious,  because  conju- 
gial love  is  in  a  like  degree  a  conjunction  of  minds, 
which  remains  in  the  life  of  the  body  of  the  one 
after  the  decease  of  the  other,  and  this  holds  the 
inclination  as  the  tongue  in  a  balance,  and  makes 
the  preponderance  according  to  the  appropriation 
of  true  love  ;  but  because  an  approach  to  this  love 
is  rarely  made  at  this  day  except  for  some  paces, 
on  this  account  the  scale  of  preponderance  of  in- 
clination for  the  most  part  raises  itself  to  a  level, 
and  from  this  it  inclines  and  tends  to  the  other 
side,  that  is,  to  marriage.  —  C.  L.  318. 

1398.  To  those  who  had  not  conjugial  love, 
there  is  not  any  spiritual  or  internal  bond,  but  only 
a  natural  or  external  bond  ;  and  if  an  internal  bond 
does  not  hold  together  the  external  in  its  order  and 
tenor,  the  latter  does  not  persist  otherwise  than  as 
a  bandage  witli  tlie  fastening  taken  away,  which 
falls  asunder  according  to  the  tossing  or  the  wind. 
The  cause  is,  that  the  natural  takes  its  rise  from 
the  spiritual,  and  in  its  existence  is  nothing  else 
than  a  mass  gathered  together  from  things  spirit- 
ual ;  wherefore,  if  the  natural  is  separated  from  its 
spiritual,  which  produced  and  as  it  were  begot  it, 
it  is  not  any  longer  held  together  interiorly,  but 
only  exteriorly,  by  the  spiritual,  which  surrounds 
and  binds  it  in  general,  and  does  not  tie  it  together 
and  hold  it,  tied  together  in  particular  ;  thence  it 
is,  that  the  natural  separated  from  the  spiritual 
with  two  consorts  does  not  make  any  conjunction 
of  minds,  and  thus  not  of  wills,  but  only  a  conjunc- 
tion of  some  external  affections,  which  cohere 
with  the  senses  of  the  body.  That  to  such  nothing 
stands  in  the  way  and  hinders,  but  that  they  may 
contract  iterated  matrimonies,  is  because  they  had 
not  the  essentials  of  marriage,  and  thence  neither 
are  there  any  in  them  after  separation  by  death  ;  on 
this  account  they  are  then  at  full  liberty  to  tie 
their  sensual  affections,  if  a  widower,  with  what- 
ever woman,  and  if  a  widow,  with  whatever  man, 
it  is  agreeable  and  lawful ;  neither  do  they  them- 
selves think  otherwise  than  naturally  concerning 
marriages,  and  than  from  advantages  on  account 
of  various  necessities  and  external  utilities,  which 
at  death  can  again  be  restored  by  another  person 
ia  the  place  of  the  former, 

1399.  To  this  shall  be  added  tliis  that  is  new  ; 


that  those  two  who  had  lived  with  each  other  ii. 
love  truly  conjugial,  by  the  death  of  one,  are  still 
not  separated,  since  the  spirit  of  him  or  her  de- 
ceased cohabits  continually  with  the  spirit  of  him 
or  her  not  yet  deceased,  and  this  even  to  the  death 
of  tlie  other,  when  they  again  meet  and  reunite 
themselves,  and  love  each  other  more  tenderly  than 
before,  because  in  the  spiritual  world.  From  these 
things  is  given  this  irrefragable  consequence,  that 
those  who  had  lived  in  love  truly  conjugial,  do  not 
wish  iterated  marriage.  But  if  they  contract  any 
thing  like  marriage  afterwards,  it  is  done  for  causes 
separate  from  conjugial  love  ;  and  these  causes 
are  all  external  ;  as  if  there  are  infants  in  the 
house,  and  it  is  necessary  to  provide  for  the  care  of 
them  ;  if  the  house  is  large,  furnished  with  ser- 
vants of  both  sexes  ;  if  avocations  abroad  abstract 
the  mind  from  the  family  affairs  of  the  house ;  if 
mutual  aids  and  offices  are  necessities  ;  and  other 
like  things.  —  C.  L.  3-20,  321. 

State  of  Adulterers. 

1400.  Inasmuch  as  adulteries  are  contrary  to 
conjugial  love,  it  is  not  possible  for  adulterers  to  be 
with  the  angels  in  heaven  ;  and  also  because  they 
are  in  the  contraries  to  good  and  truth ;  and  thus 
it  is  impossible  they  should  be  in  the  heavenly 
marriage,  and  this  also  because  they  have  none 
but  filthy  ideas  concerning  marriage  ;  when  mar- 
riage is  only  mentioned,  or  an  idea  thereof  occurs, 
instantly  there  are  in  their  ideas  lascivious,  ob- 
scene, yea,  abominable  things ;  in  like  manner 
when  the  angels  discourse  concerning  good  and 
truth,  adulterers  think  contrary  thereto ;  for  all 
affections  and  thoughts  thence  derived,  remain 
with  man  after  death  such  as  they  have  been  in 
the  world.  It  is  in  the  mind  of  adulterers  to  de- 
stroy societies,  most  of  them  being  cruel,  thus  in 
their  hearts  contrary  to  charity  and  mercy,  mock- 
ing at  the  miseries  of  others,  desiring  to  deprive 
every  one  of  his  own,  and  doing  it  as  far  as  they 
dare,  delighting  in  the  destruction  of  friendships, 
and  in  sowing  the  seeds  of  enmities ;  their  religion 
is,  that  they  say  they  acknowledge  the  Creator  of 
the  universe,  and  a  providence  but  only  universal, 
and  salvation  from  faith,  and  that  their  lot  will  not 
be  worse  than  that  of  others  ;  but  when  they  are 
explored  as  to  their  qualities  in  heart,  which  is 
done  in  another  life,  they  do  not  even  believe  these 
things,  but  instead  of  the  Creator  of  the  universe 
they  acknowledge  nature,  instead  of  a  universal 
providence  they  acknowledge  none,  and  respecting 
faith  they  think  nothing ;  and  all  this  is  a  conse- 
quence of  the  utter  opposition  of  adulteries  to 
good  and  truth  ;  hence  any  one  may  judge  how 
adulterers  can  come  into  heaven.  —  A,  C.  2747. 

1401.  From  the  goods  enumerated  and  described 
which  are  consequent  upon  chaste  marriages,  it 
may  be  concluded  what  are  the  evils  which  are 
consequent  upon  adulteries,  for  these  evils  are  the 
opposites  to  those  goods  ;  namely,  in  the  place  of 
the  spiritual  and  celestial  loves  which  appertain 
to  those  who  live  in  chaste  marriages,  are  infernal 
and  diabolical  loves  with  those  who  are  in  adul- 
teries ;  in  place  of  the  intelligence  and  wisdom 
whicli  appertain  to  those  who  live  chastely  in 
marriages,  are  insanities  and  folies  with  those 
who  are  in  adulteries  ;  in  place  of  the  innocence 
and  peace  which  appertain  to  those  who  live  in 
chaste  marriages,  are  deceit  and  no  peace  with 
those  who  are  in  adulteries  ;  in  place  of  the  power 
and  protection  against  the  hells,  which  appertain 
to  those  who  live  chastely  in  marriages,  are  the 
demons    themselves,    and  the   hells,  with   those 


WRITINGS    OF    EMANUEL    SWEDBNBORG. 


303 


who  live  in  adulteries ;  in  place  of  the  beauty 
which  they  have  who  live  chastely  in  marriages, 
is  deformity  with  those  who  live  in  adulteries, 
which  is  monstrous  according  to  the  quality  of 
their  adulteries.  The  ultimate  lot  of  adulterers  is, 
that  from  the  extreme  impotence,  into  whicli  they 
at  length  reduce  themselves,  tliey  become  void  of 
all  the  fire  and  light  of  life,  and  dwell  solitary  in 
wilde  messes  as  inert  and  weary  of  their  own  life. 

—  ^.  E.  1003. 

1402.  I  have  been  instructed  by  the  angels,  that 
wlien  any  one  commits  adultery  on  eartli,  heaven 
is  instantly  closed  to  liim,  and  that  ho  afterwards 
lives  solely  in  worldly  and  corporeal  things;  and 
then,  although  he  hears  of  the  things  pertaining  to 
love  and  faith,  still  Ihey  do  not  penetrate  to  his 
interiors :  and  whatever  he  himself  speaks  con- 
cerning those  things,  does  not  come  from  his  in- 
teriors, but  only  from  his  memory  and  his  lips, 
under  the  impulse  of  self-conceit  or  the  love  of 
gain ;  for  the  interiors  are  closed,  and  cannot 
possibly   be  opened    but  by  earnest    repentance. 

—  Jl.  C.  2750. 

1403.  He  who  abstains  from  adulteries  from 
any  other  motive  than  because  they  are  sins,  and 
against  God,  is  still  an  adulterer ;  as  for  instance, 
if  any  one  abstains  from  them  for  fear  of  the  civil 
law  and  its  punishment,  from  fear  of  the  loss  of 
fame,  and  thence  of  honor  ;  from  fear  of  diseases 
arising  from  them  ;  from  fear  of  upbraidings  at 
home  from  his  wife,  and  thence  of  intranquillity  of 
life  ;  from  fear  of  chastisements  from  tlie  servants 
of  the  injured  husband ;  from  poverty  or  from 
avarice  ;  from  any  infirmity  arising  either  from 
abuse,  or  from  age,  or  from  impotence,  or  from  dis- 
ease ;  nay,  if  he  abstain  from  them  on  account  of 
any  natural  or  moral  law,  and  does  not  abstain  from 
them  at  the  same  time  on  account  of  the  divine 
law,  he  is  nevertheless  interiorly  unchaste  and  an 
adulterer;  for  he  notwithstanding  believes  that 
they  are  not  sins,  and  thence  declares  them  law- 
ful in  his  spirit,  and  thereby  in  spirit  commits 
them,  although  not  in  the  body  ;  wlierefore  aftcir 
death  when  such  a^ne  becomes  a  spirit,  he  speaks 
openly  in  favor  of  them,  and  commits  them  witliout 
shame.  It  has  been  given  me  in  tlie  spiritual 
world  to  see  virgins  who  accounted  whoredoms 
as  wicked,  because  agamst  the  divine  law  ;  and 
also  virgins  who  did  not  account  them  wicked, 
but  nevertheless  abstained  from  them  by  reason 
of  the  ill  fame  attending  them,  wiiich  would  turn 
away  their  suitors ;  these  latter  virgins  I  saw 
encompassed  with  a  dusky  cloud  in  their  descent 
to  the  abodes  below ;  but  the  former  I  saw  en- 
compassed with  a  bright  light  in  tlieir  ascent  to 
the  abodes  above.  —  .1.  E.  1009. 

1404.  All  they  who  regard  adulteries  as  noth- 
ing, that  is,  who  believe  they  are  not  sins,  and  com- 
mit them  from  this  confirmed  belief,  and  purposely, 
are  in  their  hearts  evil  doers  and  impious  ;  for  the 
human  conjugial  and  religion  go  together,  at  the 
same  pace,  and  every  step  and  movement  from 
religion  and  to  religion,  is  also  a  step  and  move- 
ment from  and  to  the  conjugial  which  is  peculiar 
and  proper  to  a  Christian  man.  —  C.  L.  80. 

Yision  of  a  Golden  Shower  in  Heaven,  and 
a  Discourse  of  Wives  concerning  Conjugial 
Love. 

1405.  One  morning  I  was  awaked  by  some  de- 
lightful singing  which  I  heard  at  some  heiglit 
above  me,  and  in  consequence,  during  the  first 
watch,  which  is  internal,  pacific,  and  sweet,  above 
the  succeeding  watches  of  the  day,  I  was  in  a  ca- 


pacity of  being  kept  for  some  time  in  the  spirit  an 
it  were  out  of  the  body,  and  of  attending  exactly  to 
the  affection  which  was  sung.  The  singing  of 
heaven  is  an  affection  of  the  mind,  wliich  is  let 
forth  through  the  mouth  as  a  tune ;  for  the  tone  of 
the  voice  in  speaking,  separate  from  the  discourse 
of  the  speaker,  and  grounded  in  the  affection  of 
love,  is  what  gives  life  to  the  speech.  In  that 
state  I  perceived,  that  it  was  the  affection  of  the 
delights  of  conjugial  love,  which  was  made  musi- 
cal by  wives  in  heaven  :  that  this  was  the  case,  I 
observed  from  the  sound  of  the  song,  in  which 
those  delights  were  varied  in  a  wonderful  maimer. 
4fter  this  I  arose,  and  looked  into  the  spiritual 
world  ;  and  lo  ;  in  the  east  beneath  the  sun  there 
appeared  as  it  were  a  goi,dkn  shower.  It  was 
the  morning  dew  descending  in  great  abundance 
which,  being  irradiated  by  the  sun's  rays,  exhibit- 
ed to  my  eyes  the  appearance  of  a  golden  shower. 
In  consequence  of  this  I  became  fully  awake,  and 
went  forth  in  the  spirit,  and  asked  an  angel  who 
happened  to  meet  me  at  that  instant,  whether  he 
saw  a  golden  shower  descending  from  the  sun  ? 
He  replied,  that  he  saw  one  whenever  he  was  in 
meditation  concerning  conjugial  love ;  and  at 
the  same  time  turning  his  eyes  towards  the  sun, 
he  added,  "  That  shower  falls  over  a  hall,  in  Avhich 
are  three  husbands  with  their  wives,  who  dwell  in 
the  midst  of  an  eastern  paradise.  Such  a  shower 
is  seen  falling  from  the  sun  over  that  hall,  because 
with  those  husbands  and  wives  there  resides  wis- 
dom respecting  conjugial  love  and  its  delights; 
with  the  husbands  respecting  conjugial  love,  and 
with  the  wives  respecting  its  delights.  But  I  per- 
ceive that  thou  art  engaged  in  meditation  concern- 
ing the  delights  of  conjugial  love  :  I  will  therefore 
lead  thee  to  that  hall,  and  introduce  thee."  He  led 
me  through  paradisiacal  scenery  to  houses,  which 
were  built  of  olive  wood,  having  two  columns  of 
cedar  before  the  gate,  and  introduced  me  to  the 
husbands,  and  asked  their  permission  for  me  to  dis- 
course in  their  presence  with  the  wives.  They  con- 
sented, and  called  their  wives.  These  latter  inspect- 
ed my  eyes  most  shrewdly  ;  and  I  asked,  "  Why  do 
you  so?"  They  said,  "We  can  thereby  discover 
exquisitely  what  is  thy  inclination  and  consequent 
affection,  and  thy  thought  grounded  in  affection, 
respecting  the  love  of  the  sex ;  and  we  see  that  thou 
art  meditating  intensely,  but  still  chastely,  concern- 
ing it."  And  they  added,  "  What  dost  thou  wish  ua 
to  tell  thee  on  the  subject  ?  "  I  replied, "  Tell  me,  I 
pray,  somewhat  concerning  the  delights  of  conjugial 
love."  The  husbands  assented,  saying,  "  If  you  be 
so  disposed,  give  them  some  information  in  regard 
to  those  delights  ;  their  ears  are  chaste."  They 
asked,  "  Who  taught  thee  to  question  us  concern- 
ing the  delights  of  that  love  ?  Why  didst  not 
thou  question  our  husbands  ?  "  I  replied,  "  This 
angel,  who  is  with  me,  informed  me,  that  wives 
are  the  recipients  and  sensories  of  those  delights  ; 
because  they  are  born  loves,  and  all  delights  are 
of  love."  To  this  they  replied  with  a  smile,  "  Be 
prudent,  and  declare  nothing  of  this  sort  except 
in  an  ambiguous  sense  ;  because  it  is  a  wisdon. 
deeply  reserved  in  the  hearts  of  our  sex,  and  is 
not  discovered  to  any  husband,  unless  he  be  prin- 
cipled in  love  truly  conjugial :  tiiere  are  several 
reasons  for  this,  which  we  keep  entirely  to  our- 
selves." Then  the  husbands  said,  "Our  wives 
know  all  the  states  of  our  minds,  neither  is  tliere 
any  thing  hid  from  them  :  they  see,  perceive,  and 
are  sensible  of  whatsoever  proceeds  from  our  will. 
We,  on  the  other  hand,  know  nothing  of  what 
passes  with  our  wives.     This  faculty  is  given  to 


304 


COMPEXDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


■wives,  because  they  are  most  tender  loves,  and  as 
it  Avere  burnintj  zeals  for  the  preservation  of 
friendship  and  conjuofial  confidence,  and  thereby 
of  each  happiness  of  life,  which  they  carefully 
attend  to,  both  in  regard  to  their  husbands  and 
themselves,  by  virtue  of  a  wisdom  implanted  in 
their  love,  which  is  so  full  of  prudence,  that  they 
are  not  willing  to  say,  and  consequently  cannot 
say,  that  they  love,  but  that  they  are  loved."  I 
asked  the  wives,  "  Why  are  you  not  willing,  and 
consequently  cannot  ?  "  They  replied,  "  If  the 
least  hint  of  the  kind  should  escape  from  the 
mouth  of  a  wife,  the  husband  would  be  seized  with 
cold,  which  would  separate  him  from  all  com- 
munication whatever  with  his  wife,  so  that  he 
could  not  bear  to  look  upon  her ;  but  this  is  the 
case  only  with  those  husbands  who  do  not  hold 
marriages  to  be  holy,  and  therefore  do  not  love 
their  wives  from  any  principle  of  spiritual  love:  it 
is  otherwise  with  those  who  love  from  a  spiritual 
principle.  In  the  minds  of  the  latter  this  love  is 
spiritual,  and  by  derivation  thence  in  the  body  is 
natural.  We  in  this  hall  are  principled  in  this 
latter  love  by  derivation  from  the  former ;  there- 
fore we  trust  our  husbands  with  our  secrets  re- 
specting our  delights  of  conjugial  love."  Then  I 
officiously  asked,  that  they  would  also  discover  to 
me  somewhat  concernmg  those  secrets ;  and 
instantly  they  looked  towards  a  window  on  the 
southern  quarter,  and  lo  !  there  appeared  a  white 
dove,  whose  wings  shone  as  if  they  were  of  silver, 
and  its  head  was  crested  with  a  crown  of  gold ; 
and  it  stood  upon  a  bough,  from  which  there  went 
forth  an  olive ;  and  while  it  was  in  the  attempt  to 
spread  out  its  wings,  the  wives  said,  "  We  will 
communicate  something :  the  appearing  of  that 
dove  is  a  token  that  we  are  permitted.  Every 
man  (i^i'r),"  they  continued,  "  has  five  senses,  see- 
ing, hearing,  smelling,  taste,  and  touch  ;  but  we 
have  likewise  a  sixth,  which  is  the  sense  of  all  the 
delights  of  the  conjugial  love  of  the  husband ;  and 
this  sense  we  have  in  the  palms  of  our  hands,  while 
we  touch  the  breasts,  arms,  hands,  or  cheeks  of  our 
husbands,  especially  their  breasts  :  and  also  while 
we  are  touched  by  them.  All  the  gladness  and 
pleasantness  of  the  thoughts  of  their  minds  [meJiti- 
um),  and  all  the  joys  and  delights  of  their  minds 
[animorum),  and  all  the  festive  and  cheerful 
principles  of  their  bosoms,  pass  from  them  to  us, 
and  become  perceptible,  sensible,  and  tangible ; 
and  we  discern  them  as  exquisitely  and  distinctly, 
as  the  gar  discerns  the  tune  of  a  song,  and  as  the 
tongue  the  taste  of  dainties ;  in  a  word,  the 
spiritual  delights  of  our  husbands  put  on  with  us  a 
kind  of  natural  embodying :  wherefore  they  call 
us  the  sensory  organs  of  chaste  conjugial  love,  and 
thence  its  delights.  But  this  sixth  sense  of  ours 
exists,  subsists,  persists,  and  is  exalted  in  the  de- 
gree in  which  our  husbands  love  us  from  princi- 
ples of  wisdom  and  judgment,  and  in  which  we  in 
our  turn  love  them  from  the  same  principles  in 
them.  This  sense  in  our  sex  is  called  in  the 
heavens  the  sport  of  wisdom  with  its  love,  and  of 
love  with  its  wisdom."  From  this  information  a 
desire  was  kindled  in  me  of  asking  fnrtlicr  ques- 
tions, as  concerning  the  variety  of  delights  ;  and 
they  said,  "  It  is  infinite ;  but  we  are  not  willing 
and  therefore  not  able  to  say  more  ;  because  the 
dove  at  our  window  with  the  olive  branch  under 
his  feet  is  flown  away."  I  waited  for  its  return ; 
but  in  vain.  In  the  mean  time  I  asked  the  hus- 
bands, "  Have  you  a  like  sense  of  conjugial  love  ?  " 
They  replied,  "  We  have  a  like  sense  in  general ; 
but    not    in    particular.     We    enjoy    a    general 


blessedness,  a  general  delight,  and  a  general 
pleasantness,  arising  from  the  particulars  of  our 
wives ;  and  this  general  principle,  which  we 
derive  from  them,  is  as  a  serene  principle  of 
peace."  As  they  spoke  these  words,  lo!  through 
the  window  there  appeared  a  swan  standing  on  a 
branch  of  a  fig  tree,  which  spread  out  his  wings 
and  flew  away.  On  seeing  this,  the  husbands 
said,  "  This  is  a  sign  for  us  to  be  silent  concerning 
conjugial  love :  return  again  at  stated  times,  and 
perhaps  more  will  be  discovered."  They  then 
withdrew,  and  we  took  our  leave.  —  C.  L.  155. 

1406.  While  I  was  in  meditation  concerning 
the  arcana  of  conjugial  love  stored  up  with  wives, 
there  again  appeared  the  golden  shower  de- 
scribed above  ;  and  I  recollected  that  it  fell  over  a 
hall  in  the  east  where  there  lived  three  conjugial 
loves,  that  is,  three  married  pairs,  who  loved  each 
other  tenderly.  On  seeing  it,  as  if  invited  by 
the  sweetness  of  meditation  on  that  love,  I  hastened 
towards  it,  and  as  I  approached,  the  shower  from 
golden  became  purple,  afterwards  scarlet,  and 
when  I  came  near,  it  was  sparkling  like  dew.  I 
knocked  at  the  door,  and  when  it  was  opened,  I 
said  to  the  attendant,  "  Tell  the  husbands,  that  the 
person  who  before  came  with  an  angel,  is  come 
again,  and  begs  the  f\ivor  of  being  admitted  into 
their  company."  Presently  the  attendant  returned 
with  a  message  of  assent  from  the  husbands,  and  I 
entered.  The  three  husbands  with  their  wives 
were  together  in  an  open  gallery,  and  as  T  paid 
my  respects  to  them,  they  returned  the  compli- 
ment. I  then  asked  the  wives.  Whether  the 
white  dove  in  the  window  afterwards  appeared? 
They  said,  "  Yes  ;  and  to-day  also,  and  it  likewise 
expanded  its  wings ;  from  which  Ave  concluded 
that  you  were  near  at  hand,  and  were  desirous  of 
having  one  other  arcanum  discovered  to  you  con- 
cerning conjugial  love."  I  inquired,  "Why  do 
you  say  o?te  (arcanum);  when  yet  I  came  hither 
to  learn  several  ? "  They  replied,  "  They  are 
arcana,  and  some  of  them  transcend  your  wisdom 
to  such  a  degree,  that  the  understanding  of  your 
thought  cannot  comprehend  them.  You  glory 
over  us  on  account  of  your  wisdom  ;  but  we  do 
not  glory  over  you  on  account  of  ours  ;  and  yet 
ours  is  eminently  distinguished  above  yours,  be- 
cause it  enters  your  inclinations  and  affections, 
and  sees,  perceives,  and  is  sensible  of  them. 
You  know  nothing  at  all  of  the  inclinations  and 
affections  of  your  own  love ;  and  yet  these  are 
the  principles  from  and  according  to  Avhich  your 
understanding  thinks,  consequently  from  and  ac- 
cording to  which  you  are  wise  ;  and  yet  wives  are 
so  well  acquainted  with  those  principles  in  their 
husbands,  that  they  see  them  in  their  faces,  and 
hear  them  from  the  tone  of  their  voices  in  dis- 
course, yea,  they  feel  them  on  their  breasts,  their 
arms,  and  their  cheeks  ;  but  we,  from  the  zeal  of 
our  love  for  your  happiness,  and  at  the  same  time 
for  our  own,  pretend  not  to  know  them,  and  yet  we 
govern  them  so  prudently,  that  wherever  the 
fancy,  good  pleasure,  and  will  of  our  husbands 
lead,  we  follow  by  permitting  and  suffering;  only 
bending  the  direction  thereof  when  it  is  possible, 
but  in  no  case  forcing  it."  I  asked,  "Whence 
have  you  this  wisdom  ?  "  They  replied,  "  It  is 
implanted  in  us  from  creation  and  consequently 
from  birth.  Our  husbands  compare  it  to  instinct; 
but  we  say  that  it  is  of  the  divine  providence,  in 
order  that  the  men  may  be  rendered  happy  by 
their  wives.  We  have  heard  from  our  liusbands, 
that  the  Lord  Avills  that  the  male  man  (homo 
masculus)  should  act  from  a  free  principle  accord- 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


305 


ing  to  reason  ;  and  tint  on  this  account  the  Lord 
himself  governs  from  within  his  free  principle,  so 
far  as  respects  tiie  inclinations  and  affections,  and 
governs  it  from  without  by  means  of  his  wife;  and 
that  thus  he  forms  a  m;in  with  his  wife  into  an 
angel  of  heaven  ;  and  moreover  love  changes  its 
essence,  and  does  not  become  conjugial  love,  if  it 
be  compelled.  But  we  will  be  more  explicit  on 
this  subject ;  we  are  moved  thereto,  that  is,  to  pru- 
dence in  governing  the  inclinations  and  affections  of 
our  husbands,  so  that  they  may  seem  to  them- 
selves to  act  from  a  free  principle  according  to 
their  reason,  from  this  motive,  because  we  are  de- 
lighted with  the  love  of  them  ;  and  we  love  noth- 
ing more  than  that  they  should  be  delighted  with 
our  delights,  which,  in  case  of  their  being  lightly 
esteemed  by  our  husbands,  become  insipid  also  to 
us."  Having  spoken  these  words,  one  of  the  wives 
entered  her  bed  chamber,  and  on  her  return  said, 
"My  dove  still  Hutters  its  wings,  which  is  a  sign 
that  we  may  communicate  further  arcana :"  and 
they  said,  "  We  have  observed  various  changes  of 
the  inclinations  and  affections  of  the  men  ;  as  that 
they  grow  cold  towards  their  wives,  while  they 
(the  husbands)  entertain  vain  thoughts  against  the 
Lord  and  the  church  ;  that  they  grow  cold  while 
they  are  conceited  of  their  own  intelligence  ;  that 
they  grow  cold  while  tiiey  look  at  the  wives  of 
others  from  a  principle  of  concupiscence;  that  they 
grow  cold  while  their  love  is  adverted  to  by  their 
wives  ;  not  to  mention  other  occasions ;  and  that 
the  degrees  of  their  coldness  are  various  :  this  we 
discover  from  a  drawing  back  of  the  sense  from 
their  eyes,  ears,  and  bodies,  on  the  presence  of  our 
senses.  From  these  few  observations  you  may 
see,  that  we  know  better  than  the  men,  whether  it 
be  well  or  ill  with  them ;  if  they  are  cold  towards 
their  wives,  it  is  ill  with  them,  but  if  they  are 
warm  towards  their  wives,  it  is  well  with  them ; 
wherefore  the  wives  are  continually  devising  means 
whereby  the  men  may  become  warm  and  not  cold 
towards  them  ;  and  these  means  they  devise  witii 
a  sagacity  inscrutable  to  the  men."  As  they  said 
this,  the  dove  was  heard  to  make  a  sort  of  moan- 
ing ;  and  immediately  the  wives  said,  "  This  is  a 
token  to  us,  that  we  have  a  wish  to  communicate 
greater  arcana,  but  that  it  is  not  allowable ;  proba- 
bly you  will  reveal  to  the  men  Avhat  you  have 
heard."  I  replied,  "  I  intend  to  do  so :  what  harm 
can  come  from  it?"  Hereupon  the  wives  dis- 
coursed among  themselves  on  the  subject,  and 
then  said,  "  Reveal  it  if  you  please.  We  are  well 
aware  of  the  power  of  persuasion  which  wives 
possess.  They  will  say  to  their  husbands,  '  The 
man  is  not  in  earnest ;  he  tells  idle  tales  ;  he  is 
but  joking  from  appearances,  and  from  strange 
fancies  usual  with  men.  Do  not  believe  him,  but 
believe  us ;  we  know  that  ye  are  loves,  and  that 
we  are  obediences.'  Therefore  reveal  it  if  you 
please  ;  but  still  the  husbands  will  place  no  de- 
pendence on  Avhat  comes  from  your  lips,  but  on 
what  comes  from  the  lips  of  their  wives  which 
they  kiss."  —  C.  L.  208. 

How  Conjugial  Love  is  imputed  after  Death. 

1407.  There  are  given  marriages  in  which  con- 
jugial love  does  not  appear,  and  yet  is,  and  there 
are  given  marriages  in  which  conjugial  love  ap- 
pears, and  yet  is  not ;  the  causes  arc  numerous  in 
each  case,  knowable  in  part  from  what  has  been 
written  concerning  love  truly  conjugial,  and  con- 
cerning the  causes  of  colds  and  sepi rations,  and 
concerning  the  causes  of  apparent  love  and  friend- 
ship in  marriages,  but  appearances  in  externals 
3D 


conclude  nothing  concerning  imputation  :  the  only 
thing  which  concludes  is  the  conjugial,  in  that 
it  resides  in  the  will  of  any  one,  and  is  guarded, 
in  whatsoever  state  of  marriage  man  may  be  ;  that 
conjugial  is  as  a  balance,  in  which  that  love  is 
weighed;  for  the  conjugial  of  one  man  with  one 
wife  is  the  precious  pearl  of  human  life,  and  the 
repository  of  the  Christian  religion;  and  because 
it  is  so,  that  love  may  be  given  with  one  consort, 
and  at  the  same  time  not  with  the  other  ;  and  that 
love  may  lie  so  deeply  concealed,  that  the  man 
himself  may  not  observe  any  thing  about  it;  and 
it  may  also  be  inscribed  in  the  course  {in  successu) 
of  life  ;  the  reason  is,  because  that  love  in  its  steps 
accompanies  religion,  and  religion,  because  it  is 
the  marriage  of  the  Lord  and  the  church,  is 
the  rudiment  {{nitiamcntum)  and  inoculation  of 
that  love;  wherefore  conjugial  love  is  imputed  to 
every  one  after  death,  according  to  his  spiritual 
rational  life  ;  and  for  him,  to  whom  that  love  is 
imputed,  marriage  is  provided  in  heaven  afler  his 
decease,  of  what  quality  soever  his  marriage  may 
have  been  in  the  world.  From  these  things  is 
now  formed  this  closing  proposition  —  that  neither 
from  the  appearances  of  marriages,  nor  from  the 
appearances  of  scortations,  is  a  conclusion  to  be 
formed  concerning  any  one,  that  he  has  conjugial 
love  or  not ;  wherefore  Judge  not,  that  ye  may  not 
be  condemned,  Matt.  vii.  I.  —  C  L.  531. 

PART  vm. 

CORRESPONDENCES. 
Nature   of  Correspondences. 

1408.  Few  know  what  representations  are,  and 
what  are  correspondences,  nor  can  any  one  know 
what  they  are,  unless  he  knows  that  there  is  a  spirit- 
ual world,  and  this  distinct  from  the  natural  world, 
for  between  things  spiritual  and  things  natural  are 
given  correspondences,  and  the  things  which  exist 
from  things  spiritual  in  things  natural,  are  repre- 
sentations ;  they  are  called  correspondences  be- 
cause they  correspond,  and  representations  because  / 
they  represent. 

1409.  That  some  idea  may  be  had  of  representa- 
tions and  correspondences,  let  one  reflect  only  on 
those  things  which  are  of  the  mind,  viz.  of  the 
thought  and  will ;  these  things  usually  so  beam 
forth  from  the  face  that  they  manifest  themselves 
in  the  countenance  thereof,  especially  the  affec- 
tions, and  the  interior  affections  from  and  in  the 
eyes  ;  when  those  things  which  are  of  the  face  act 
in  unity  with  those  which  are  of  the  mind,  they 
are  said  to  correspond,  and  are  correspondences ; 
and  the  looks  [vultus]  of  the  face  represent,  and 
are  representations.  The  case  is  similar  with 
those  things  which  are  effected  by  gestines  in  the 
body,  as  also  with  all  the  actions  which  arc  pro- 
duced by  the  muscles  ;  that  these  things  are  effect- 
ed according  to  those  things  which  a  man  thinks 
and  wills,  is  well  known  ;  the  gestures  and  actions 
themselves,  which  are  of  the  body,  represent  those 
things  which  are  of  the  mind,  and  are  representa- 
tions ;  and  when  they  agree  together,  they  are 
correspondences. 

1410.  It  may  also  be  known,  that  such  efliigii>s 
do  not  exist  in  the  mind,  as  are  exhibited  in  the 
countenance,  but  that  they  are  merely  affections, 
which  are  thus  effigied ;  also  that  such  acts  do 
not  exist  in  the  mind,  as  are  exhibited  by  actioiifr 
in  the  body,  but  that  they  are  thoughts  which  are 
thus  figured:  the  things  which  are  of  the  mind  are 
spiritual,  but  those  which  are  of  the  body  are  naf. 


306 


COMPENDIUM    OF    THE    TUEOLOGICAL    AND    SPIRITUAL 


ural :  thence  it  is  evident,  that  there  exists  a  cor- 
respondence between  things  spiritual  and  things 
natural ;  and  that  there  is  a  representation  of  things 
spiritual  in  things  natural ;  or  what  is  the  same, 
when  the  things  which  are  of  the  internal  man  are 
effigied  in  the  external,  then  the  things  whicli  ap- 
pear in  the  external  man  are  representative  of  the 
internal,  and  the  things  which  agree  together  are 
correspondences. 

1411.  It  is  also  known,  or  may  be  known,  that 
there  is  a  spiritual  world,  and  that  there  is  a  natu- 
ral world  ;  the  spiritual  world  in  the  universal  is, 
where  spirits  and  angels  dwell,  and  the  natural 
world  where  men  dwell :  in  particular,  there  is  a 
spiritual  world  and  a  natural  world  with  every 
individual  man,  his  internal  man  being  to  him  a 
spiritual  world,  and  his  external  being  to  him  a 
natural  world :  the  things  which  flow  in  from  the 
spiritual  world,  and  are  presented  in  the  natural, 
are  in  general  representations  ;  and  so  far  as  they 
agree  together  they  are  correspondences.  —  Jl.  C. 
2987-2990. 

1412.  It  has  been  given  me  to  know  from  much 
experience,  that  in  the  natural  world,  and  in  its  three 
kingdoms,  there  is  not  the  smallest  thing  which 
does  not  represent  something  in  the  spiritual  world, 
or  which  has  not  something  there  to  which  it  cor- 
responds. Besides  many  experiences,  it  was  also 
made  evident  from  this :  on  a  certain  occasion, 
when  I  was  discoursing  concerning  the  viscera  of 
the  body,  and  was  pursuing  their  connection  from 
those  which  are  of  the  head  to  those  which  are  of 
the  thorax,  and  so  on  to  those  which  are  of  the 
abdomen,  then  the  angels  who  were  above  me  led 
my  thoughts  through  the  spiritual  things  to  which 
those  viscera  corresponded,  and  this  so  that  there 
was  not  the  least  error;  they  did  not  think  at  all 
concerning  the  viscera  of  the  body,  concerning 
which  I  was  thinking,  but  only  concerning  the 
spiritual  things  to  which  they  corresponded. 

1413.  The  case  is  similar  with  the  things  which 
are  in  the  vegetable  kingdom,  for  there  not  tlie 
smallest  thing  exists  which  does  not  represent 
something  in  the  spiritual  world,  and  correspond 
thereto,  as  has  been  frequently  given  me  to  know 
by  like  commerce  with  the  angels.  —  ^.  C.  29*J2, 
2993. 

1414.  Moreover,  nothing  is  ever  given  in  the 
created  world,  which  has  not  correspondence  with 
the  things  existing  in  the  spiritual  world,  and 
which  does  not  thus  in  its  own  manner,  represent 
something  in  the  Lord's  kingdom ;  thence  is  the 
existence  and  subsistence  of  all  things.  If  man 
knew  how  these  things  are,  he  would  never  attrib- 
ute all  things  to  nature,  as  is  usually  done. 

1415.  Hence  it  is,  that  all  and  single  things 
which  are  in  the  universe,  represent  the  Lord's 
kingdom,  insomuch  that  the  universe  with  its  heav- 
enly constellations,  its  atmospheres,  and  its  three 
kingdoms,  is  nothing  else  than  a  kind  of  theatre 
representative  of  the  Lord's  glory  which  is  in  the 
heavens.  In  the  animal  kingdom  not  only  man, 
but  also  each  particular  animal,  even  the  least  and 
vilest,  are  representative  ;  to  instance  worms, 
which  creep  on  the  ground,  and  feed  on  plants  ; 
these,  when  the  time  of  their  nuptials  approaches, 
then  beconie  chrysalids,  and  presently  are  furnished 
with  wings,  and  thus  are  elevated  from  the  ground 
into  the  atmosphere,  which  is  their  heaven,  wliere 
they  enjoy  their  delight  and  their  freedom,  sport- 
ing one  with  another,  and  feeding  on  the  choicest 
parts  of  flowers,  laying  their  eggs  and  thus  pro- 
viding for  posterity  ;  and  being  then  in  the  state 
of  their  heaven,  they  are  also  in  their  beauty  ;  that 


these  things  are  representative  of  the  Lord's  king 
dom,  may  be  obvious  to  every  one.  —  ^.  C.  2999 
3000. 

Correspondence  of  all  Things  of  a  Man. 

1416.  That  such  a  correspondence  exists,  is  a 
thing  most  perfectly  known  in  another  life,  n(»t 
only  to  the  angels,  but  also  to  spirits,  and  even  to 
the  wicked  ;  the  angels  thence  know  the  mosi 
secret  things  which  are  in  man,  and  the  most  secret 
things  which  are  in  the  world,  and  in  its  universal 
nature ;  this  was  often  manifest  to  me  also  from 
this,  that  when  I  spake  of  any  part  of  man,  they 
not  only  knew  all  the  structure  of  that  part,  its 
manner  of  acting  and  use,  but  likewise  innumer- 
able things  besides,  more  than  man  is  capable  of 
exploring,  yea  of  nnderstanding,  and  this  in  their 
order  and  in  their  series,  from  intuition  into  the 
heavenly  order  which  they  followed,  to  which  the 
order  of  that  part  corresponded :  thus,  because 
they  are  in  principles,  they  thence  know  the  things 
which  are  from  them. 

1417.  It  is  a  general  rule  that  nothing  can  exist 
and  subsist  from  itself,  but  from  another,  that  is, 
by  another,  and  that  nothing  can  be  kept  in  form 
except  from  another,  that  is,  by  another,  as  is  man- 
ifest from  all  and  single  things  in  nature  :  that  the 
human  body  from  without  is  kept  in  form  by  the 
atmospheres,  is  known,  and  unless  it  vvere  also 
kept  in  form  from  within  by  some  acting  or  living^ 
force,  it  would  fall  to  pieces  in  a  moment ;  every 
thing  unconnected  with  what  is  prior  to  itself,  and 
by  things  prior  with  the  First,  instantly  perishes : 
that  the  greatest  man,  or  influx  thence,  is  that  prior 
by  which  man  as  to  all  and  single  things  in  him, 
is  conuf'cted  with  the  First,  that  is,  with  the  Lord, 
will  be  manifest  from  what  follows. 

1418.  On  this  subject  I  have  been  instructed  by 
much  experience,  and  indeed  that  not  only  the 
things  pertaining  to  the  human  mind,  viz.,  to  its 
thought  and  affection,  correspond  to  things  spirit- 
ual and  celestial,  which  are  the  things  of  heaven 
from  the  Lord,  but  also  the  whole  man  in  general, 
and  in  particular  whatever  is  in  man,  insomuch 
that  there  is  not  the  smallest  part,  nor  even  the 
smallest  constituent  of  a  part,  which  does  not 
correspond  ;  also  that  man  thence  exists  and  con- 
tinually subsists ;  and  further,  that  unless  there 
were  such  a  correspondence  of  man  with  heaven, 
and  by  heaven  with  the  Lord,  thus  with  what  is 
prior  to  himself,  and  by  what  is  prior  with  what  is 
first,  he  would  not  subsist  a  single  moment,  but 
would  dissolve  into  nothing. 

1419.  I  have  been  informed  by  living  expe- 
rience, not  only  that  heaven  in  general  flows  in, 
but  also  societies  in  particular ;  likewise  what  the 
societies  are  and  of  what  quality,  which  flow  into 
this  and  that  organ  of  the  body,  and  into  this  and 
that  member  thereof;  and  further,  that  it  is  not 
one  society  only,  which  flows  into  each  organ  or 
member,  but  many,  and  that  in  each  society  also 
there  are  many  ;  for  the  more  there  are,  so  much 
the  better  and  stronger  is  the  correspondence,  in- 
asmuch as  perfection  and  strength  are  from  una- 
nimity of  many,  who  act  as  one  in  a  heavenly  form  ; 
hence  results  a  more  perfect  and  stronger  effort 
{conatm)  upon  particulars  according  to  plurality. 

1420.  Hence  it  may  appear,  that  all  and  each 
of  the  viscera  and  members,  or  organs  of  motion 
and  sensation,  correspond  to  societies  in  heaven, 
thus  to  so  many  as  it  were  distinct  heavens,  and 
that  from  those  societies,  that  is,  by  them,  celestial 
and  spiritual  things  flow  in  with  man,  and  this  into 
adequate  and  suitable  forms,  and  present  thus  the 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


307 


effects  which  are  appnront  to  man  ;  these  effects 
however  do  not  appear  to  man  otherwise  than  as 
natural,  thus  altoo^ether  under  another  form  and 
under  another  appearance  [tlian  what  they  are  in 
their  origin],  insomuch  that  they  cannot  be  known 
to  be  from  heaven. 

1421.  It  was  also  once  shown  me  to  the  life,  what 
societies  they  are,  and  of  wliat  quality,  and  how 
they  flow  in  and  act,  wliich  constitute  the  province 
of  the  face,  and  flow  into  the  muscles  of  the  fore- 
head, of  the  cheeks,  of  the  chin,  and  of  the  neck, 
and  how  they  conmmnicate  between  themselves  ; 
in  order  that  this  might  be  presented  to  the  life, 
it  was  allowed  them  to  make  an  effigy  of  a  face  in 
various  methods  by  influx :  in  like  manner  it  was 
shown  what  societies,  and  of  what  (juality,  flow 
into  the  lips,  into  the  tongue,  into  the  eyes,  and 
into  the  ears  ;  and  it  was  also  given  to  speak  with 
them,  and  thus  to  be  fully  instructed.  Hence  also 
it  was  made  evident,  that  all  who  come  into  heaven, 
are  organs  or  members  of  the  greatest  man ;  and 
also  that  heaven  is  never  shut,  but  in  proportion  to 
the  numbers  who  enter,  the  stronger  is  the  effort 
(conatus),  the  stronger  the  force,  and  the  stronger 
the  action;  and  further,  that  the  heaven  of  the 
Lord  is  immense,  so  immense  as  to  exceed  all  be- 
lief; the  inhabitants  of  this  earth  are  very  few 
respectively,  and  almost  as  a  pool  of  water  in  com- 
parison with  the  ocean.  —»'?.  C.  8t526-3f>31. 

1422.  Hence  all  situations  in  heaven  are  deter- 
mined respectively  to  the  human  body,  according 
to  points  of  direction  from  it,  that  is,  to  the  right, 
to  the  left,  forwards,  and  backwards,  in  whatever 
position,  as  also  according  to  planes,  as  to  the 
plane  of  the  head,  and  of  its  parts,  as  the  forehead, 
the  temples,  the  eyes,  and  the  ears  ;  to  the  plane 
of  the  body,  as  to  the  plane  of  the  shoulders,  the 
breast,  the  abdomen,  the  loins,  the  knees,  the  feet, 
and  the  soles  of  the  feet;  likewise  above  the  head, 
and  beneath  the  soles  of  the  feet,  in  every  inclina- 
tion ;  to  the  back  also,  from  the  hinder  part  of  the 
head  downwards :  it  is  known  from  the  situation 
what  the  societies  are,  and  to  \vhat  provinces  of 
man's  organs  and  members  they  belong,  and  this 
in  all  cases  infallibly ;  but  more  so  from  their 
genius  and  character  as  to  affections.  —  Jl.  C.  3639. 

1423.  How  great  and  of  what  quality  the  variety 
of  life  in  heaven  is,  may  appear  from  the  variety 
in  the  human  body.  It  is  known,  thnt  one  organ 
and  member  is  not  like  another ;  for  instance,  that 
the  organ  of  sight  is  not  like  the  organ  of  hearing ; 
the  same  is  true  of  the  organ  of  smelling,  the  organ 
of  taste,  and  also  the  organ  of  touch,  which  last  is 
difll-ised  throughout  the  whole  body.  So  also  of 
the  members  ;  as  the  arms,  the  hands,  the  loins, 
the  feet,  and  the  soles  of  the  feet.  And  also  of 
the  viscera  which  lie  hid  within,  as  those  of  the 
head,  namely,  the  cerebrum,  the  cerebellum,  the 
medulla  oblongata,  and  the  medulla  spinalis,  with 
all  the  minute  organs,  viscera,  vessels,  and  fibres, 
of  which  they  an-  composed ;  also  those  appertain- 
ing to  the  body  below  the  head,  as  the  heart,  the 
lungs,  the  stomach,  the  liver,  the  pancreas,  the 
spleen,  the  intestines,  the  mesentery,  and  the  kid- 
neys ;  and  also  those  which  are  appropriated  to 
generation  in  both  sexes.  All  and  each  of  these 
it  is  known,  are  dissimilar  in  tbrm  and  in  function, 
and  so  dissimilar  that  they  are  entirely  difl^erent. 
In  like  manner,  there  are  forms  within  forms,  which 
also  are  of  such  variety,  that  no  one  form,  nor  even 
one  particle,  is  altogether  like  another,  that  is,  so 
like  that  it  may  be  substituted  in  the  place  of  the 
other,  witliout  some,  though,  it  may  be,  a  very 
email  alteration.     These  things  all  and  each  corre- 


spond to  the  heavens,  but  in  such  a  manner,  that 
the  things  which  are  corporeal  and  material  with 
man  are  there  celestial  and  spiritual ;  and  they  so 
correspond  that  they  exist  and  subsist  thence. 

1424.  In  general  all  these  varieties  have  refer- 
ence to  those  things  which  belong  to  the  head,  to 
those  which  are  of  the  thorax,  to  those  which  are 
of  the  abdomen,  and  to  those  which  are  of  the 
members  of  generation ;  in  like  manner  to  those 
things  which  are  interior  and  which  are  exterior  in 
each.  — 3745,  374(5. 

1425.  Since  it  is  altogether  unknown  in  the 
world,  that  tjiere  is  a  correspondence  of  heaven,  or 
the  Grand  Man,  with  all  tlimgs  ot  mail,  !illd  that 
inan  exists  and  subsists  thence,  4nd  &s  what  is 
said  on  the  subject  may  seem  paradoxical  and 
incredible,  it  is  proper  to  relate  those  facts  which 
experience  has  enabled  me  to  know  with  certainty. 
Once,  when  the  interior  heaven  was  opened  to  me, 
and  I  was  conversing  there  with  the  angels,  it  was 
allowed  me  to  observe  the  following  things.  There 
were  four  operations,  which  I  then  perceived.  The 
first  was  into  the  brain  at  the  left  temple,  and  was 
a  general  one  as  to  the  organs  of  reason,  for  the 
left  part  of  the  brain  corresponds  to  things  rational 
or  intellectual,  but  the  right,  to  affections  or  things 
voluntary.  The  second  general  operation  which 
I  perceived,  was  into  the  respiration  of  the  lungs, 
which  led  my  respiration  gently,  but  from  within, 
so  that  I  had  no  need  to  draw  breath,  or  respire, 
by  any  exertion  of  my  will.  The  respiration  itself 
of  heaven  was  then  manifestly  perceived  by  me. 
It  is  internal,  and  on  that  account  imperceptible 
to  man  ;  but  by  a  wonderful  correspondence  it 
flows  into  man's  respiration,  which  is  external,  or 
of  the  body,  and  if  man  was  deprived  of  this  influx, 
he  would  instantly  fall  down  dead.  The  third  op- 
eration, which  I  perceived,  was  into  the  systole  and 
diastole  of  the  heart,  which  had,  on  the  occasion, 
more  of  softness  with  me  than  I  had  ever  expe- 
rienced at  any  other  time.  The  times  of  the  pulse 
were  regular,  about  three  witliin  each  turn  of  respi- 
ration ;  yet  such  as  to  terminate  in  and  regulate  the 
lungs  and  what  pertains  to  them.  How  the  alter- 
nate changes  of  the.  heart  insinuated  themselves 
into  the  alternate  changes  of  the  lungs,  at  the  close 
of  each  respiration,  I  was  in  some  measure  enabled 
to  observe.  The  alternations  of  the  pulse  were  so 
observable,  that  I  was  able  to  count  them ;  they  were- 
distinct  and  soft.  The  fourth  general  operition  was 
into  the  kidneys,  which  also  it  was  given  me  to  per- 
ceive, but  obscurely.  From  these  things  it  wa.'^ 
made  manifest,  that  heaven,  or  the  Grand  Man,  has 
cardiac  pulses,  and  that  it  has  respirations  ;  and 
that  the  cardiac  pulses  of  heaven,  or  the  Grand 
Man,  have  correspondence  with  the  heart,  and 
with  its  systolic  and  diastolic  motions,  and  that  the 
respirations  of  heaven,  or  the  Grand  Man,  have 
correspondence  with  the  lungs,  and  their  respira- 
tions ;  but  that  they  are  both  unobservable  to  man, 
being  imperceptible,  because  internal.  — ./?.  C3883. 

1426.  Once  also  it  was  given  me  to  observe  th  ■ 
cardiac  pulses  of  those  who  were  of  the  province 
of  the  hinder  part  of  the  head,  and  to  note  sepn- 
rately  the  pulses  of  the  celestial,  and  the  pulses  of 
the  spiritual,  in  that  province.  The  pulses  of  tln' 
celestial  were  tacit  and  gentle,  but  those  of  the 
spiritual  were  strong  and  vibratory.  The  moments 
of  the  pulse  of  the  celestial  were  to  those  of  the 
spiritual  as  five  to  two  ;  for  the  pulse  of  the  celes- 
ti"i]  flows  into  the  pulse  of  the  spiritual,  and  thus 
goes  forth  and  passes  into  nature.  And  what  is 
wonderful,  the  discourse  of  the  celestial  angels 
is  not  heard  by  the  spiritual  angels,  but  is  per~ 


308 


COMPENDIUM    OF    THE    THEOLOGICAL    AXD    SPIRITUAL 


ceived  under  a  spncies  of  pulse  of  the  heart,  and 
this,  because  the  discourse  of  the  celestial  angels 
is  not  intelligible  to  the  spiritual  angels,  for  it  is 
produced  by  the  affections  which  are  of  love, 
whereas  that  of  the  spiritual  is  produced  by  intel- 
lectual ideas.  —  .4.  C.  388G. 

1427.  But  with  regard  to  correspondence  the 
case  is  this,  that  the  heavens  above  mentioned 
correspond  indeed  to  the  organic  forms  themselves 
of  the  human  body,  wherefore  it  was  said,  that 
those  societies,  or  those  angels,  belong  to  the  prov- 
ince of  the  brain,  or  the  province  of  the  heart,  or 
the  province  of  the  lungs,  or  the  province  of  the 
eye,  and  so  forth  ;  but  still  they  principally  corre- 
spond to  the  functions  of  those  viscera  or  organs. 
The  case  herein  is  like  that  of  the  organs  and  vis- 
cera themselves,  in  that  the  functions  constitute 
one  with  their  organic  forms  ;  for  it  is  not  possible 
to  conceive  of  any  function  except  from  forms, 
that  is,  from  substances,  substances  being  the  sub- 
jects from  which  (functions  exist.)  For  example, 
sigl)t  cannot  be  conceived  without  the  eye,  nor 
respiration  without  the  lungs  ;  the  eye  is  the  organ- 
ic form  from  which  and  by  which  sight  exists,  and 
tiio  lungs  the  organic  form  from  which  and  by 
which  respiration  exists ;  so  also  in  other  cases. 
Functions  therefore  are  what  the  heavenly  socie- 
ties principally  correspond  to,  and  this  being  the 
case,  organic  forms  also  are  what  they  correspond 
to,  for  the  one  is  indivisible  and  inseparable  from 
the  other.  — .4.  C.  4223. 

Who  are  in,  and  who  out,  of  the  Grand  Man. 

1428.  It  is  previously  to  be  observed,  who  are 
within  the  Grand  Man,  and  who  are  out  of  it.  .^11 
■3dlo.arein  love  to  the  Lord,  and  in  charjtytowards 
Ihe^neiglibor,  and  do  good  to  hlm~lronnHe~lTearf 


tHBTi;V!^_withiii_ihe^r^^  for  thiy-ar^tilTwrt^ai  'form,  resembles  "'thr'coni'un"c\ior of 'tJie 

lOrd,  consequently  m  heavenTfrtrt-afrwhe-ftfe^-lieartand  the  ]un<rs.  —  .4.  C.  .3889 

i    ln\^P   r\^    calf    nn/l     T^^     TT^VTK— !^    +U^    ,. 1,1     „  „  .1  i   loi       mi  .    °       i   •  i 


^^^^     -—wi  VA,     i^wiivjv,  vji4»_.j.il,i  y      xn    JLlC-tLVCll    .       UUL    till — \\  IIKJ     cH  C 

inlhe  love  of  selt  and  the  love"^  the  world,  and 
thence  in  concupiscences,  and  do  good  only  for 
the  sake  of  laws,  of  self-honor,  and  worldly  wealth, 
and  for  the  sake  of  reputation  thence,  thus  who 
interiorly  are  merciless,  in  hatred  and  revenge 
against  the  neighbor  for  the  sake  of  themselves 
and  the  world,  and  delighted  with  his  hurt  when 
he  does  not  favor  them,  are  out  of  the  Grand  Man, 
for  they  are  in  hell.  These  do  not  correspond 
with  any  organs  and  members  in  the  body,  but 
with  various  corruptions  and  diseases  therein  in- 
duced. —  A.  C.  4225. 

Correspondence  of  the  Heart  and  Liiusrs. 

1429.  They  who  are  in  the  Lord's  celestial  king- 
dom, belong  all  to  the  province  of  the  heart,  and 
they  who  are  in  the  spiritual  kingdom,  belong  all 
to  the  province  of  the  lungs.  The  influx  froni  the 
celestial  kingdom  into  the  spiritual,  is  similar  to 
the  influx  of  the  heart  into  the  lungs,  as  also  to  the 
influx  of  all  things  which  are  of  the  heart  into  all 
which  are  of  the  lungs  ;  for  the  heart  rules  in  the 
whole  of  the  body  and  in  all  its  parts,  by  the  blood 
vessels,  and  also  the  lungs  in  all  its  parts  by  the 
respiration.  Hence  there  is  every  where  in  the 
body  as  it  were  an  influx  of  the  "heart  into  the 
lungs,  but  according  to  the  forms  there,  and  accord- 

xng  to  the  states.  Thence  exists  all  the  ^nS^l  :.:;^s:iA  hZon^^S^  SSS  ffnS 
as  well  as  all  the  action,  winch  are  proper  to  the  to  be  compared  to  it.  ^  From  tlTe  vS  of  ?he 
body;  as  may  appear  ft-om  fcBtuses  and  new-born  <  sound,  I  perceived  that  there  wS-e  nS  cho  rs 
mtants,  winch  cannot  have  any  bodily  sensation,  i  I  was  instructed  bv  the  angels  who  atSedne 
nor  any  voluntary  action,  until  their  lungs  are  i  that  they  belonged  to  tlie  province  of  the  lu  S 
opened,  and  thereby  an  influx  given  of  the  one    and  to  their  functions,  for  sinking  is  theirs  becafe' 


into  the  other.  The  case  is  similar  in  the  spiritual 
world,  but  with  the  difference,  that  there  are  not 
there  corporeal  and  natural  things,  but  celestial 
and  spiritual,  which  are  the  good  of  love  and  the 
truth  of  faith.  Hence  the  cardiac  motions,  with 
those  in  the  spiritual  world,  are  according  to  states 
of  love,  and  tlie  respiratory  motions  according  to 
states  of  faith:  the  influx  of  the  one  into  the  other 
causes  in  them  spiritual  sensation  and  spiritual 
action.  These  things  will  necessarily  appear  to 
man  as  paradoxical,  from  his  having  no  other  idea 
of  the  good  of  love  and  the  truth  of  faith,  than  that 
they  are  certain  abstract  things  Avithout  the  power 
of  efl^ecting  any  thing,  when  yet  the  contrary  is 
true,  namely,  that  all  perception  and  sensation,  and 
all  energv  and  action,  even  in  man,  are  from  them. 
—  A.  C.  3887. 

1430.  In  order  that  I  might  know,  not  only  that 
there  is  a  correspondence  of  the  celestial  things 
wliich  are  of  love  with  the  motions  of  the  heart,  and 
of  the  spiritual  things  which  are  of  ffiith  from  love, 
with  the  motions  of  the  lungs,  but  also  the  manner 
of  its  existence,  it  was  given  me  for  a  considerable 
space  of  time  to  be  with  the  angels,  who  showed 
it  me  to  the  life.  By  a  wonderful  and  indescrib- 
able fluxion  into  gyres,  they  formed  the  resem-' 
blance  of  a  heart  and  the  resemblance  of  lungs, 
with  all  the  interior  and  exterior  contextures 
which  are  in  them.  They  then  traced  the  flux  of 
heaven  as  it  flowed  spontaneously,  for  heaven  is 
in  the  eflx)rt  into  such  a  form,  by  virtue  of  the  in- 
flux of  love  from  the  Lord.  Thus  they  exhibited 
the  several  parts  which  are  in  the  heart,  and  after- 
wards the  union  between  the  heart  and  the  lungs, 
which  also  they  represented  by  the  marriage  of 
goodand  truth.  From  this  also  it  was  manifest, 
that  the  heart  corresponds  to  the  celestial  which 


-T-2 ,  e, —  ^-^  ...j^ — ..  ...V-   ..V.111,,   ,,„u.i  uic  iicaiL  uuiiffepouus  lo  me  celestial  wnicn 

accpraing  to  the^^gogd_^iga5nng-T?rJTins=g9^4^^  and  the  lungs  to  the  spiritual  which  is 

^!:hoJiaye.aj2imsmpc£.QLjvJMj.sJ^  equi-   ^Tti^uth  ;  and  that  the  conjunction  of  both,  in  a 


1431.  Those  two  kingdoms  are  wonderfully  con- 
joined ;  that  conjunction  is  also  represented  in  the 
conjunction  of  the  heart  and  lungs  with  man,  and 
in  the  conjunction  of  the  operations  of  each  in  the 
single  members  and  viscera.  When  man  is  an 
embryo,  or  when  he  is  yet  in  the  womb,  he  is  then 
in  the  kingdom  of  the  heart,  but  when  he  has  burst 
forth  from  the  womb,  he  then  at  the  same  time 
comes  into  the  kingdom  of  the  lungs  ;  and  if  he 
by  the  truths  of  faith  suffers  himself  to  be  brought 
into  the  good  of  love,  he  then  returns  from  the 
kingdom  of  tlie  lungs  into  the  kingdom  of  the 
heart,  in  the  Grand  Man,  for  thus  he  again  comes 
into  the  womb,  and  is  re-born  again;  and  then  also 
those  two-kingdoms  are  conjoined  with  him,  but  in 
an  inverted  order,  for  heretofore  the  kingdom  of 
the  heart  was  under  the  government  of  tlfe  lungs 
with  him,  that  is,  heretofore  the  truth  of  fliith  had 
dominion  with  him,  but  afterwards  the  good  of 
charity  bears  rule.  —  •■?.  C.  4931. 

1432.  On  one  occasion  there  were  angelic  choirs, 
who  were  celebrating  the  Lord  togeitier,  and  this 
from  gladness  of  heart  Their  celebration  was 
heard  at  intervals,  as  of  sweet  singing,  for  spirits 
and  angels  have  amongst  themsefves''  a  sonorous 
voice,  and  are  heard  by  each  other  as  well  as  a  man 
IS   heard  bv  a  man ;    but   human   singing,  as  to 


WRITmOS    OF    EMANUEL    SWEDENBORG. 


309 


this  is  tlm  office  of  the  lungs ;  tliis  also  was  given 
me  to  know  by  experience.  It  was  allowed  them 
to  regulate  my  respiration,  whicli  they  did  so  gen- 
tly and  sweetly,  and  also  interiorly,  tliat  I  was 
scarce  sensible  ot"  any  respiration  of  my  own.  I 
was  further  instructed,  that  they  who  are  allotted 
to  involuntary  res])iration,  and  they  who  are  allot- 
ted to  voluntary  respiration,  are  distinct  from  each 
other,  and  it  was  told  me,  that  they  who  are  allotted 
to  involuntary  respiration,  are  present  with  man 
during  sleep,  for  as  soon  as  he  sleeps,  the  volun- 
tary of  his  respiration  ceases,  and  he  receives  an 
involuntary  of  respiration.  —  A.  C.  3893. 

Correspondence   of  the   Cerebrum   and  Cere- 
bellum. 

1433.  There  appear  in  the  cerebrum,  when  it  is 
denuded  of  the  skull  and  the  teguments  which  en- 
compass it,  wonderful  circumvolutions  and  gyres, 
containing  w-hat  are  called  the  cortical  substances. 
From  these  rvm  the  fibres  which  constitute  the 
medulla  part  of  the  brain.  Those  fibres  then  pro- 
ceed by  nerves  into  the  body,  and  there  perform 
functions  according  to  the  nod  and  determinations 
of  the  brain.  All  these  things  are  altogether  ac- 
cording to  the  heavenly  form ;  for  such  form  is 
imprinted  by  the  Lord  on  the  heavens,  and  thence 
on  those  things  which  are  in  man,  and  especially 
on  his  cerebrum  and  cerebellum. 

1434.  The  heavenly  form  is  stupendous,  and 
altogether  exceeds  all  human  intelligence,  for  it  is 
far  above  the  ideas  of  the  forms  which  man  can  in 
any  wise  conceive  from  worldly  things,  even  by 
analytic  means.  All  the  heavenly  societies  are 
arranged  according  to  that  form,  and  what  is  won- 
derful, there  is  a  gyration  along  the  forms,  which 
(namely  the  gyration)  angels  and  spirits  are  not 
sensible  of.  This  is  like  the  case  of  the  flowing 
of  the  earth  about  its  axis  daily,  and  about  the  sun 
yearly,  which  the  inliabitants  do  not  perceive. 
The  quality  of  the  heavenly  form  in  the  lowest 
ephere  was  shown  me  ;  it  was  like  that  of  the  cir- 
cumvolutions which  appear  in  the  human  brains, 
and  it  was  given  me  perceptibly  to  see  that  flow- 
ing or  those  gyrations.  This  continued  for  some 
days ;  and  it  enabled  me  to  conclude  that  the  brain 
is  formed  according  to  the  form  of  the  fluxion  of 
heaven.  But  the  interior  things  which  are  tlierein, 
and  which  do  not  appear  to  the  eye,  are  according 
to  the  interior  forms  of  heaven,  which  are  alto- 
gether incomprehensible  ;  and  it  was  said  by  the 
angels,  that  thence  it  might  be  seen,  that  man  is 
created  according  to  the  forms  of  the  three  heav- 
ens, and  that  thus  there  is  impressed  on  him  the 
image  of  heaven,  so  that  man  is,  in  the  least  form, 
a  little  heaven,  and  that  thence  is  his  correspond- 
ence with  the  heavens. 

1435.  Hence  then  it  is  that  through  man  alone 
there  is  given  a  descent  from  the  heavens  into  the 
world,  and  an  ascent  from  the  world  into  the  heav- 
ens. The  brain,  and  its  interiors  are  the  means, 
by  which  the  descent  and  ascent  are  effected,  for 
there  are  the  very  principles,  or  the  first  and  last 
ends,  from  which  all  and  each  of  the  things  in  the 
body  flow  forth  and  are  derived  ;  it  is  there  also 
whence  come  the  thoughts  which  are  of  the  under- 
standing, and  the  affections  which  are  of  the  will. 
—  Jl  a  4040-4042. 

143t).  Since  such  a  correspondence  exists,  and 
heaven  is  distinguished  into  many  lesser  heavens, 
and  these  into  still  lesser,  and  every  where  into 
societies,  there  are  therein  heavens  which  have 
reference  to  the  cerebrum  and  the  cerebellum  in 
general,  and  in  those  heavens  those  which  Imve 


reference  to  the  parts  or  members  which  exist  in 
the  brains,  for  instance,  there  are  those  which  have 
reference  to  the  dura  mater,  those  wliich  have 
reference  to  the  thin  or  pia  mater,  to  the  sinuses, 
and  also  to  the  bodies  and  cavities  therein,  as  the 
corpus  callosum,  the  corpora  striata,  the  lesser 
glands,  the  ventricles,  the  infundibulum,  and  so 
iforth.  —  /?.  C.  4045. 

1437.  Tliere  were  some  spirits  who  flowed  into 
the  pulse,  yet  not  by  undulation  downwards  and  up- 
wards, but  transversely  :  others  again,  who  flowed 
in,  not  reciprocally,  but  more  continuously ;  and 
also  others,  from  whom  the  pulse  beat  with  activity 
from  one  place  to  another.  They  said,  that  they 
had  reference  to  the  exterior  thin  plate  of  the  dura 
mater ;  and  that  tlicy  were  amongst  those  who 
tiiought  about  spiritual  and  celestial  things  only 
from  such  things  as  are  objects  of  the  external 
senses,  having  no  other  conception  of  interior 
things.  They  were  heard  by  me  as  of  the  female 
sex.  They  who  reason  from  external  sensual, 
consequently  from  worldly  and  terrestrial  things, 
concerning  things  which  are  of  heaven,  that  is, 
concerning  the  spiritualities  of  faith  and  love,  in 
proportion  as  they  unite  and  confound  those  things, 
go  more  exteriorly,  even  to  the  external  skin  of 
the  head,  which  they  represent;  but  still  they  are 
M'ithin  the  Grand  Man,  although  in  its  extremes, 
if  they  have  lived  a  life  of  good ;  for  every  one 
who  is  in  the  life  of  good  from  the  affection  of 
charity  is  saved. 

1438.  There  appeared  also  others  above  the 
head,  whose  common  action  flowing  in  above  the 
head  was  fluent  in  a  transverse  direction  from  be- 
fore backwards :  and  there  appeared  also  others, 
whose  influent  action  was  from  each  temple  towards 
the  midst  of  the  cerebrum.  It  was  perceived  that 
they  were  those  who  belonged  to  the  province 
of  the  pia  mater,  which  is  another  integument,  in- 
vesting more  nearly  the  cerebrum  and  cerebellum, 
and  communicating  with  them  by  threads  sent  out. 
It  was  given  me  to  know  their  quality  from  their 
discourse,  for  they  talked  with  me.  They  were  as 
they  had  been  in  the  world,  not  trusting  much  to 
their  own  thought,  and  thereby  determining  them- 
selves to  think  any  thing  certain  on  holy  things, 
but  depending  on  the  faith  of  others,  and  not  can- 
vassing whether  a  thing  was  true.  That  this  was 
their  quality,  was  also  shown  me  by  an  influx  of 
their  perception  into  the  Lord's  prayer  when  I  was 
reading  it ;  for  all  spirits  and  angels,  whatever  be 
their  number,  may  be  known  as  to  their  quality 
from  the  Lord's  prayer,  and  this,  by  an  influx  of 
the  ideas  of  their  thought  and  of  their  affections 
into  the  contents  of  the  prayer.  Hence  also  it  was 
perceived  that  they  Avere  such  in  quality ;  and, 
moreover,  that  they  could  serve  the  angels  as  me- 
dia (there  are  spirits  mediate  between  the  heavens, 
by  whom  communication  is  effected) ;  for  their 
ideas  were  not  closed,  but  open,  thus  they  suffered 
themselves  to  be  acted  upon,  and  easily  admitted 
and  received  the  influx.  Besides,  they  are  mod- 
est and  peaceful,  and  said  they  were  in  heaven.  — 
A.  C.  404(5,  4047. 

1439.  There  were  certain  spirits  above  the  head 
a  little  in  front,  who  spake  with  me.  They  dis- 
coursed pleasantly,  and  their  influx  was  tolerably 
gentle.  They  were  distinguished  from  others  by 
this,  that  they  had  continually  an  eagerness  and 
desire  to  come  into  heaven.  It  was  said  that  they 
who  have  reference  to  the  ventricles  or  larger  cav- 
ities of  the  brain,  and  belong  to  that  province,  are 
of  this  nature.  The  reason  was  also  added,  that 
the  better  species  of  lymph  which  is  therein,  is  of 


310 


COMPENDIUM    or    THE    THEOLOGICAL    AND    SPIRITUAL 


6uch  a  nature,  namely,  as  to  return  into  the  brain, 
and  hence  also  has  such  a  tendency.  The  brain 
is  heaven  ;  the  tendency  is  eagerness  and  desire : 
such  are  the  correspondences. 

1440.  There  first  appeared  to  me  a  certain 
face  over  an  azure  window,  which  face  presently 
betook  itself  inwards.  There  then  appeared  a 
little  star  about  the  region  of  the  left  eye ;  after- 
wards, many  fiery  stars  wiiich  had  a  white  glitter. 
Next  appeared  to  me  walls,  but  no  roof,  the  walls 
only  on  the  left  side  ;  lastly,  as  it  were  the  starry 
lieaven :  but  whereas  these  things  were  seen  in  a 
place  where  evil  spirits  were,  1  imagined  that  it 
was  somewhat  hideous  which  was  presented  me  to 
see.  Presently,  however,  the  wall  and  the  heaven 
disappeared,  and  I  saw  a  well,  out  of  which  came 
forth  as  it  were  a  bright  mist  or  vapor  ;  it  seemed 
also  as  if  something  was  pumped  out  of  the  well. 
I  inciuired  what  these  things  signified  and  repre- 
sented ?  It  was  said  that  it  was  a  representation 
of  the  infundibulum  in  the  brain,  over  which  was 
the  brain  which  is  signified  by  heaven,  and  what 
was  next  seen  was  that  vessel  which  is  signified 
by  a  well,  and  is  called  the  infundibulum,  and 
tiiat  the  mist  or  vapor  which  arose  thence  was 
the  lymph  which  passes  through,  and  is  pumped 
out  thence  ;  and  that  this  lymph  was  of  a  twofold 
kind,  namely,  what  is  mixed  with  the  animal  spirits, 
which  is  among  the  useful  lymphs,  and  what  is 
mixed  with  the  serosities,  which  is  among  the  ex- 
crementitious  lymphs.  It  was  afterwards  shown 
me  of  what  quality  those  are  Avho  belong  to  this 
province,  but  only  those  who  were  of  the  viler  sort. 
They  were  also  seen  ;  they  run  about  hither  and 
thither,  apply  themselves  to  those  whom  they  see, 
attend  to  every  particular,  and  tell  others  what 
they  hear,  prone  to  suspicion,  imputient,  restless, 
in  imitatron  of  that  lymph  which  is  therein  and  is 
conveyed  to  and  fro,  their  reasonings  are  the  fluids 
there  which  they  represent.  These,  however,  are 
of  the  middle  sort ;  but  they  who  have  reference 
to  the  excrementitious  lymphs  therein  are  such  as 
draw  down  spiritual  truths  to  tilings  terrestrial,  and 
there  defile  them,  as  for  example,  when  they  hear 
any  thing  concerning  conjugial  love,  apply  it  to 
whoredoms  and  adulteries,  and  thus  draw  down  to 
these  the  things  which  belong  to  conjugial  love, 
and  so  in  other  cases.  —  A.  C.  4049,  4050. 

1441.  Moreover,  such  is  the  correspondence  of 
the  brain  with  the  Grand  Man,  that  they  who  are 
in  the  principles  of  good  have  reference  to  those 
things  in  the  brain,  wliich  are  its  principles,  and 
which  are  called  glands  or  cortical  substances; 
whereas  they  who  are  in  the  principles  of  truth 
have  reference  to  those  things  in  the  brain  which 
proceed  from  those  principles,  and  which  are  called 
fibres.     There  is,   however,  this  distinction,  that 

■those  who  correspond  to  the  right  part  of  the  brain, 
are  in  the  will  of  good,  and  thence  in  the  will  of 
truth ;  whereas  those  who  correspond  to  the  left 
of  the  brain,  are  in  the  understanding  of  good  and 
truth,  and  thence  in  the  affection  of  them.  The 
reason  of  this  is,  that  those  who  are  in  heaven 
at  the  Lord's  right,  are  in  good  from  the  will,  but 
those  who  are  at  the  Lord's  left,  are  in  good  from 
the  understanding.  The  former  are  called  celes- 
tial, but  the  latter  spiritual.  —  Ji.  C.  4052. 

1442.  The  brain,  like  heaven,  is  in  a  sphere  of 
ends,  which  are  uses,  for  whatever  flows  from  the 
Lord  is  an  end  having  respect  to  the  salvation  of 
the  human  race.  This  is  the  end  which  rules  in 
heaven,  and  which  thence  rules  in  the  brain,  for 
the  brain,  where  the  mind  of  man  is,  has  respect  to 
ends  in  the  body,  to  wit,  that  tlie  body  may  serve 


the  soul,  that  the  soul  may  be  happy  to  eternity. 
But  there  are  societies  which  have  no  end  of  use, 
only  of  enjoying  the  company  of  friends  and  mis- 
tresses, and  the  pleasures  thence  resulting,  thus 
who  live  in  self-indulgence  alone,  and  whose  sole 
concern  is  a  concubine,  and  whether  a  private  or 
a  public  one,  it  is  for  the  same  end.  The  number 
of  societies  of  such  spirits  at  this  day  is  incredible. 
As  soon  as  they  approach,  their  sphere  operates, 
and  extinguishes  in  others  the  afl^'ctions  of  truth 
and  good,  and  when  these  affections  are  extin- 
guished, then  they  are  in  the  pleasure  of  their 
friendship.  They  are  obstipations  of  the  brain, 
and  induce  in  it  stupidity.  Many  societies  of  such 
spirits  have  been  with  me,  and  their  presence  was 
perceptible  from  a  dulness,  languor,  and  privation 
of  affection.  Sometimes  I  have  discoursed  with 
them.  They  are  pests  and  destructions,  though 
in  civil  life,  during  their  abode  in  the  world,  they 
appeared  to  be  good,  delightful,  facetious,  and  in- 
genious, for  they  know  things  that  are  becoming, 
and  the  art  of  insinuating  themslves  thereby,  espe- 
cially into  friendship  ;  but  they  know  not,  nor  are 
willing  to  know,  what  it  is  to  be  a  friend  to  good, 
or  what  is  the  nature  of  the  friendship  of  good.  A 
sad  lot  awaits  them :  they  live  at  length  in  filth, 
and  in  such  stupidity  that  there  is  scarce  any  thing 
of  humanity,  as  regards  understanding,  remaining 
in  them.  For  the  end  makes  the  man,  and  such 
as  the  end  is,  such  is  the  man,  consequently,  such 
his  humanity  after  death.  —  Jl.  C.  4054. 

Correspondence  of  the  external  Senses. 
1443.  It  was  shown  that  general  (or  common^ 
sense  in  the  earliest  times,  or  with  the  most  ancient 
people,  occupied  the  whole  face ;  and  that  succes- 
sively after  those  times  it  occupied  only  tlie  left 
part  of  it,  and  finally  after  these  times  it  spread 
itself  out  of  the  face,  so  that  at  this  day  there  is 
scarcely  any  general  involuntary  sense  remaining' 
in  the  face.  The  right  part  of  the  face  with  the 
right  eye  corresponds  to  the  affection  of  good,  but 
the  left  to  the  affection  of  truth  ;  the  region  where 
the  ear  is,  corresponds  to  obedience  alone  without 
affection.  For  with  the  most  ancient  people,  whose 
age  was  called  the  golden  age,  because  they  lived 
in  a  certain  state  of  integrity,  and  in  love  to  the 
Lord,  and  in  mutual  love  as  the  angels,  all  the  in- 
voluntary of  the  cerebellum  was  manifested  in  the 
face,  and  then  they  knew  not  how  to  exhibit  any 
other  thing  in  the  countenance,  than  according  as 
heaven  flowed  into  the  involuntary  efforts,  and 
thence  into  the  will.  But  with  the  Ancients, 
whose  age  was  called  the  silver  age,  because  they 
were  in  a  state  of  truth,  and  thence  in  charity 
towards  the  neighbor,  the  involuntary  which  is  of 
the  cerebellum  was  manifested,  not  in  the  right 
side  of  the  face,  but  only  in  the  left;  whereas  with 
their  posterity,  whose  time  was  called  the  iron  age, 
because  they  lived  not  in  the  affection  of  truth,  but 
in  the  obedience  of  truth,  the  involuntary  was  no 
longer  manifested  in  the  face,  but  betook  itself  to  the 
region  about  the  left  ear.  I  have  been  instructed, 
that  the  fibres  of  the  cerebellum  have  thus  changed 
their  efflux  into  the  face,  and  that  instead  of  them 
fibres  from  the  cerebrum  have  been  translated 
thither,  which  then  bear  rule  over  those  which  are 
from  the  cerebellum,  and  this  from  an  endeavor  to 
form  the  features  of  the  face  according  to  the  dis- 
posal of  man's  own  proper  will  which  is  from  the 
cerebrum.  It  does  not  appear  to  man  that  these 
things  are  so,  but  it  is  very  manifest  to  the  angels 
from  the  influx  of  heaven  and  from  correspond- 
ence. 


WRITINGS    OF   EMANUEL  SWEDENBORG. 


311 


1444.  Involuntary  common  (or  general)  sense  at 
this  day  is  such,  with  those  who  are  in  the  good 
and  truth  of  faith.  But  with  tliose  who  are  in  evil, 
5ind  thence  in  the  false,  there  is  not  any  longer 
any  involuntary  common  sense  which  manifests 
itself,  neither  in  the  face,  nor  in  the  speech,  nor  in 
the  gesture,  but  there  is  a  voluntary,  which  as- 
sumes the  semblance  of  what  is  involuntary,  or 
natural  as  it  is  called,  wljich  they  have  made  such 
by  frequent  use  or  habit  from  infancy.  The  na- 
ture and  quality  of  this  sense  with  such  persons 
was  shown  by  influx,  which  was  tacit  and  cold, 
into  tlie  whole  face,  both  into  the  right  side  of  it, 
and  into  the  left,  and  thence  determining  itself 
towards  the  eyes,  and  from  the  left  eye  extending 
itself  into  the  face.  By  which  circumstances  was 
signified,  that  the  fibres  of  tlie  cerebrum  have 
intruded  themselves  and  bear  rule  over  the  fibres 
of  the  cerebellum,  and  that  hence  a  counterfeit, 
pretended,  lying,  aud  deceitful  principle,  inwardly 
reigns,  and  outwardly  appears  sincere  and  good. 
Its  being  determined  towards  the  left  eye,  and 
thence  also  into  the  face,  signified  that  they  regard 
evil  as  an  end,  and  use  Die  intellectual  part  to 
obtain  their  end,  for  the  left  eye  signifies  Uie  intel- 
iectuai.  These  at  this  day  are  they,  who  for  the 
greatest  part  constitute  the  common  involuntary 
sense,  who  yet  in  old  time  were  the  most  celes- 
tial of  all,  but  at  this  day  they  are  of  all  the  most 
wicked,  and  this  principally  from  the  Christian 
world.— .4.  C.  4326,  4327. 

1445.  The  external  senses,  which  are  five, 
namely,  touch,  taste,  smell,  hearing,  and  sight, 
have  each  correspondence  with  the  internal  senses. 
The  sense  of  touch  in  general  corresponds  to  the 
affection  of  good  ;  the  sense  of  taste  to  the  affec- 
tion of  knowing ;  the  sense  of  smell  to  the  affec- 
tion of  perceiving  ;  the  sense  of  hearing  to  the 
affection  of  learning,  also  to  obedience  ;  but  tlie 
sense  of  sight  to  the  affection  of  understanding 
and  of  being  wise.  —  A.  C.  4404 

Correspondence  of  the  Si^ht  and  the  Eye. 

1440.  That  the  sense  of  sight  corresponds  to 
the  affection  of  understanding  and  of  being  wise, 
is  because  tlie  sight  of  the  body  altogether  cor- 
responds to  the  sight  of  its  spirit,  thus  to  the 
understanding.  For  there  are  two  lights,  one 
which  is  of  the  world,  from  tlie  sun,  the  other 
which  is  of  heaven  from  the  Lord  ;  in  the  light  of 
die  world  there  is  nothing  of  intelligence,  but  in 
the  light  of  heaven  there  is  intelligence.  Hence, 
so  far  as  with  man  the  things  which  are  of  the 
Sight  of  the  world  are  illuminated  by  those  which 
are  of  the  light  of  heaven,  so  far  the  man  under- 
stands and  is  wise ;  thus  so  far  as  they  correspond. 

1447.  Because  the  sight  of  the  eye  corresponds 
to  the  understanding,  therefore  also  sight  is  attrib- 
uted to  the  understanding,  and  is  called  intellect- 
ual sight;  also  those  things  which  man  apper- 
ceives,  are  called  the  objects  of  that  sight ;  and 
also  in  common  speech  it  is  said  that  those  tilings 
are  seen  when  they  are  understood ;  and  also 
light  aud  illumination,  and  thence  clearness,  are 
predicated  of  the  understanding,  and  on  the  other 
hand  shade  and  darkness,  and  thence  obscurity. 
These  and  similar  things  have  come  into  use  with 
man  in  speaking,  from  the  fact  that  they  corre- 
spond ;  for  his  spirit  is  in  the  light  of  heaven,  and 
his  body  in  the  light  of  the  world,  and  his  spirit  is 
what  lives  in  the  body,  and  also  what  thinks; 
hence  many  things  which  are  interior,  have  thus 
fallen  into  vocal  expressions. 

1448.  The  eye  is  the  most  noble  organ  of  the 


face,  and  communicates  more  immediately  with 
the  understanding  than  the  rest  of  man's  organs  of 
sense.  It  is  also  modified  by  a  more  subtile  at- 
mosphere than  the  ear,  on  which  account  likewise 
the  sight  penetrates  to  the  internal  sensory,  which 
is  in  the  brain,  by  a  shorter  and  more  interior  way 
than  speech  perceived  by  the  ear.  Hence  also  it 
is,  that  certain  animals,  because  they  are  without 
understanding,  have  two  as  it  were  substitute 
[succenturiata]  cerebra  within  the  orbits  of  their 
eyes  ;  for  their  intellectual  depends  on  their  sight; 
whereas  man  is  not  so  [formed],  but  has  the  ad- 
vantage of  a  large  cerebrum,  that  his  intellectual 
may  not  depend  upon  his  sight,  but  his  sight  upon 
his  intellectual.  That  the  sight  of  man  depends 
upon  his  intellectual  is  very  manifest  from  this, 
that  his  natural  affections  effigy  themselves  repre- 
sentatively in  the  f\ice  ;  whereas  the  interior  affec- 
tions, which  are  of  the  thought,  appear  in  the  eyes 
from  a  certain  flame  of  life,  and  thence  evibration 
of  light,  which  beams  forth  according  to  the  affec- 
tion in  which  the  thought  is.  This  also  rnan 
knows  and  observes,  although  not  instructed  by 
any  science ;  the  reason  is,  because  his  spirit  is  in 
society  with  spirits  and  angels  in  the  other  life, 
who  know  it  from  evident  perception. 

1449.  That  there  is  a  correspondence  of  the 
ocular  sight  with  the  intellectual  sight,  appears 
manifestly  to  those  who  reflect ;  for  the  objects  of 
the  world,  which  all  derive  something  from  the 
light  of  the  sun,  enter  in  by  the  eye,  and  store 
themselves  up  in  the  memory,  and  this  evidently 
under  a  like  visual  appearance,  for  the  things 
which  are  thence  reproduced,  are  seen  within ; 
hence  the  imagination  of  man,  the  ideas  of  which 
are  called  by  philosophers  material  ideas.  These 
objects,  when  tliey  appear  still  more  interiorly, 
constitute  tliought,  and  this  also  under  some  visual 
appearance,  but  more  pure,  and  the  ideas  of  this 
latter  are  called  immaterial,  also  intellectual. 
That  there  is  an  interior  light,  in  which  there  is 
life,  consequently  intelligence  and  %visdom,  whicji 
illuminates  the  interior  sight,  and  meets  those 
things  which  have  entered  by  the  external  sight,  is 
clearly  manifest :  also  that  the  interior  light  oper- 
ates according  to  the  arrangement  of  the  things 
which  are  there  from  the  light  of  the  world.  The 
things  which  enter  by  hearing,  are  also  changed 
within  into  appearances  like  those  of  visual  ob- 
jects, which  are  from  tlie  light  of  the  world.  — 
c^.  C.  4405-4408. 

1450.  By  much  experience  it  has  been  made 
manifest  to  me,  that  the  sight  of  the  left  eye  cor- 
responds to  truths  which  are  of  the  understanding, 
and  the  right  eye  to  the  affections  of  truth,  which 
also  are  of  the  understanding ;  consequently  that 
the  left  eye  corresponds  to  the  truths  of  faitli,  and 
the  right  eye  to  the  goods  of  faith. 

1451.  All  and  each  of  the  things  which  Ure  in 
the  eye  have  their  correspondences  in  the  heavens, 
as  the  three  humors,  the  aqueous,  the  vitreous,  and 
the  crystalline  ;  and  not  only  the  humors,  but  also 
the  coats,  yea,  each  part.  The  interior  things  of 
the  eye  have  correspondences  more  beautiful  and 
pleasant,  but  with  a  difference  in  each  heaven. 
The  above  light,  which  proceeds  from  the  Lord, 
when  it  flows  into  the  inmost  or  third  heaven,  is 
received  there  as  the  good  which  is  called  charity  ; 
and  when  it  flows  into  the  middle  or  second  heaven, 
mediately  and  immediately,  it  is  received  as  the 
truth  which  is  from  charity.  But  when  this  truth 
flows  into  the  last  or  first  heaven,  mediately  and 
immediately,  it  is  received  substantially,  and  ap- 
pears there  as  a  paradise,  and  in  other  places  as  a 


312 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


city  in  wliich  are  palaces  ;  thus  the  correspond- 
ences succeed  each  other  even  to  the  external 
sight  of  the  angels. 

1452.  There  was  a  certain  person  with  whom  I 
was  acquainted  in  the  life  of  the  body,  but  not  as 
to  the  mind  [animus]  and  interior  affections :  he 
occasionally  conversed  with  me  in  the  other  life, 
but  a  little  at  a  distance  ;  in  general  he  manifested 
himself  by  pleasant  representatives,  for  he  could 
present  things  which  delighted,  as  colors  of  every 
kind,  and  beautiful  colored  forms,  and  could  intro- 
duce infants  beautifully  decorated  as  angels,  and 
very  many  like  things  which  were  pleasant  and 
delightful.  He  acted  by  a  gentle  and  soft  influx, 
and  this  into  the  tunic  of  the  left  eye  ;  by  such 
things  he  insinuated  himself  into  the  affections  of 
others,  with  the  end  of  pleasing  and  delighting 
their  life.  It  was  told  me  by  the  angels,  that  such 
are  they  who  belong  to  the  coats  of  the  eye,  and 
that  they  conununicate  with  the  paradisiacal  heav- 
ens, where  truths  and  goods  are  represented  in  a 
substantial  form.  — .z^.  C.  4410-4412. 

1453.  The  eye,  or  rather  its  sight,  corresponds 
especially  to  those  societies  in  the  other  life, 
which  are  in  paradisiacal  things.  These  appear 
above  in  front,  a  little  to  the  right,  where  there 
are  presented  gardens  in  living  view,  with  trees 
and  flowers  of  so  many  genera  and  species,  that 
those  which  grow  throughout  the  whole  earth  are 
respectively  few.  In  each  of  the  objects  there, 
there  is  somewhat  of  intelligence  and  wisdom, 
which  beams  forth,  so  that  you  would  say,  that  the 
inhabitants  dwell  together  in  paradises  of  intelli- 
gence and  wisdom  ;  these  things  are  Avhat  affect 
from  the  interiors  those  who  are  there,  and  thus 
not  only  gladden  the  sight,  but  the  understanding 
also  at  the  same  time.  Those  paradisiacal  things 
are  in  the  first  heaven,  and  in  the  very  entrance  to 
the  interiors  of  that  heaven,  and  are  representa- 
tives, which  descend  from  the  superior  heaven, 
when  the  angels  of  the  superior  heaven  discourse 
intellectually  with  each  other  about  the  truths  of 
faith.  The  speech  of  the  angels  in  that  heaven  is 
effected  by  spiritual  and  celestial  ideas,  which  to 
them  are  forms  of  expressions,  and  continually  by 
series  of  representations  of  such  beauty  and  pleas- 
antness, as  it  is  impossible  to  express  ;  these  beau- 
ties and  pleasantnesses  of  their  discourse  are  what 
are  represented  as  paradisiacal  things  in  the  infe- 
rior heaven.  This  heaven  is  distinguished  into 
several  heavens,  to  which  correspond  each  of  the 
things  which  are  in  the  chambers  of  the  eye. 
There  is  a  heaven,  in  which  are  the  paradisiacal 
gardens  spoken  of  above.  There  is  a  heaven  in 
which  are  atmospheres  of  various  colors,  where 
the  universal  aura  glitters  as  if  from  gold,  silver, 
pearls,  precious  stones,  flowers  in  their  least  forms, 
and  innumerable  other  things.  There  is  a  rain 
bow  heaven,  where  are  most  beautiful  rainbows 
great  and  small,  variegated  with  most  splendid 
colors.  Each  of  these  things  exists  by  the  light 
which  is  from  the  "Lord,  in  which  is  intelligence 
and  wisdom  ;  hence  there  is  in  each  of  the  objects 
there  somewhat  of  the  intelligence  of  truth  and  of 
the  wisdom  of  good,  which  is  thus  representatively 
exhibited.  They  who  have  not  had  any  idea  con- 
cerning heaven,  nor  concerning  the  light  therein, 
can  hardly  be  brought  to  believe  that  such  things 
are  there  :  wherefore  they  who  bring  this  incredu- 
lity along  with  them  into  the  other  life»  if  they 
have  been  in  the  truth  and  good  of  faith,  are  con- 
veyed by  the  angels  into  those  things,  and  when 
they  see  them  they  are  astonished. 

1454.  A  certain   person,    who   in    the   learned 


world  had  been  distinguished  and  held  in  high 
reputation  for  his  skill  in  the  science  of  botany, 
after  his  decease  was  informed  in  the  other  life, 
that  flowers  and  trees  are  there  also  presented  to 
the  view.  At  this  he  was  amazed,  and  inasmuch 
as  it  had  been  the  delight  of  his  life,  he  burned 
with  a  desire  of  seeing  whether  it  was  so.  Where- 
fore, being  taken  up  into  paradisiacal  scenes,  he 
saw  most  beautiful  shrubberies,  and  most  pleas- 
ant flower  gardens  of  an  immense  extent ;  and 
whereas  he  then  came  into  the  ardor  of  his  delight 
from  affection,  it  was  allowed  him  to  wander 
through  the  plain,  and  not  only  to  see  them  singly, 
but  also  to  gather  them,  and  bring  thern  close  to 
his  eye,  and  to  examine  whether  the  case  was  so. 
Entering  thence  into  discourse  with  me,  he  also 
said,  that  he  had  never  at  all  believed  this,  and 
that  if  in  the  world  they  had  heard  such  things, 
they  would  have  accounted  them  paradoxes.  And 
he  further  related,  that  there  are  to  be  seen  there 
vegetable  flowers  in  immense  abundance,  such  as 
were  never  seen  in  the  world,  and  scarcely  com- 
prehensible there  by  any  perception,  and  that  each 
glitters  from  an  incomprehensible  splendor,  inas- 
much as  they  are  from  the  light  of  heaven. 

1455.  Colors  are  also  seen  in  the  other  life, 
which  in  splendor  and  brilliancy  so  far  exceed  the 
brightness  of  colors  in  the  world,  that  they  will 
scarcely  admit  of  any  comparison.  They  are  from 
the  variegation  of  light  and  shade  there  ;  and  inas- 
much as  there  it  is  intelligence  and  wisdom  fronj 
the  Lord,  which  appears  as  light  before  the  eyes 
of  angels  and  spirits,  and  at  the  same  time  inward- 
ly illuminates  their  understanding,  therefore  colors 
in  the  other  life  are  in  their  essence  variations,  or, 
so  to  speak,  modifications  of  intelligence  and  wis- 
dom. Colors  in  the  other  life,  not  ordy  those  with 
which  the  flowers  are  decorated,  the  atmospheres 
illustrated,  and  the  rainbows  varied,  but  also  those 
which  are  exhibited  distinct  in  other  forms,  have 
been  so  often  seen  by  me,  that  it  would  be  scarcely- 
possible  to  enumerate  the  different  times.  They 
derive  their  splendor  from  truth  wlxich  is  of  intel- 
ligence, and  their  brilliancy  from  good  which  is  of 
wisdom,  and  the  colors  themselves  are  from  the 
briglit  white  and  the  obscure  of  those  [principles] ; 
thus  they  are  from  light  and  shade  like  colorings 
in  the  world.  Hence  it  is  that  the  colors  which 
are  mentioned  in  the  Word,  as  those  which  were 
of  the  precious  stones  in  Aaron's  breastplate,  and 
upon  the  garments  of  his  sanctity  ;  and  the  colors 
in  the  curtains  of  the  tent  where  the  ark  was,  and 
those  which  were  in  the  stones  of  the  foundation 
of  the  New  Jerusalem  described  by  John  in  the 
Apocalypse,  and  elsewhere,  represented  such  things 
as  are  of  intelligence  and  wisdom.  But  what  each 
of  them  represents,  by  the  divine  mercy  of  the 
Lord,  will  be  shown  in  the  explications.  In  gen- 
eral, so  far  as  colors  in  the  other  life  partake  of 
splendor,  and  are  derived  from  bright  white,  so  far 
they  are  from  truth  which  is  of  intelligence,  and 
so  far  as  they  partake  of  brilliancy  and  are  de- 
rived from  purple,  so  far  they  are  from  good  which 
is  of  wisdom ;  those  which    thence    derive  their 

origin,  belong  also  to  the  provinces  of  the  eyes . 

.4.  C.  4528-4530. 

Correspondence  of  the  Smell  and  the  Nostrils. 

1456.  As  to  what  concerns  the  correspondence 
of  the  sense  of  smell  and  thence  of  the  nostrils 
with  the  Grand  Man,  they  belong  to  that  province 
who  are  in  common  perception,  so  that  they  may 
be  called  perceptions  ;  to  them  corresponds  the 
smell,  consequently  its  organ.    Hence  also  it  is. 


WRITINGS    OF    EMANUEL    SWEDENBOKG. 


3]3 


that  to  smell,  to  scent,  to  be  (juick  scented,  and 
also  the  nostrils,  in  connnon  discourse  are  predi- 
cated of  those,  who  in  divinino;  hit  near  tlie  mark, 
and  likewise  who  perceive ;  for  the  interiors  of 
the  expressions  of  man's  speech  derive  many 
things  from  correspondence  witli  the  Grand  Man, 
by  reason  that  man  as  to  the  spirit  is  in  society 
with  spirits,  and  as  to  the  body  witii  men. 

1457.  I  have  conversed  occasionally  with  those 
who  belona:  ^^  t,he  province  of  the  nostrils,  from 
which  it  has  been  given  to  know  their  quality, 
namely,  that  they  are  j)crceptions,  for  they  per- 
ceived whatever  happens  in  the  society  in  common, 
but  not  so  in  ])articular,  as  they  who  are  in  the 
province  of  the  eye,  for  these  latter  discern  and 
take  a  view  of  those  things  which  are  of  percep- 
tion.—^, a  4024,4625. 

1458.  Those  who  have  relation  to  the  interiors 
of  the  nostrils,  are  in  a  more  perfect  state  as  to 
perception,  than  liiey  who  have  relation  to  the 
exteriors.  Concerning  the  former  it  is  permitted 
to  relate  these  things  :  There  was  presented  to  my 
view  as  it  were  a  bath  witli  long  seats  or  benches, 
and  thence  tiiere  issued  forth  heat;  a  woman  ap- 
peared there  who  presently  vanished  into  a  black- 
ish cloud ;  and  there  were  also  heard  infants, 
saying  that  they  were  not  willing  to  be  there.  Af- 
ter a  little  wliile  some  angelic  choirs  were  apper- 
ceived,  wlio  were  sent  to  me  for  the  purpose  of 
averting  the  attempts  of  certain  evil  spirits  ;  and 
then  suddenly  above  the  front  there  appeared  little 
holes  greater  and  less,  through  which  a  beautifully 
yellowish  light  was  transmitted,  and  in  that  lucid- 
ity within  the  little  holes  were  seen  certain  females 
in  snowy  [light]  :  and  next  there  appeared  again 
little  holes  in  another  arrangement,  through  which 
they  who  were  within  looked ;  and  again  other 
little  holes,  through  which  the  lucidity  did  not  so 
freely  pass ;  lastly  there  was  perceived  a  bright- 
ening light.  It  was  told  me,  that  there  were  the 
abodes  of  those  who  constitute  the  province  of  the 
internal  nostrils,  for  they  were  of  the  female  sex, 
and  that  clearness  of  perception  of  those  who  dwell 
there,  is  represented  in  the  world  of  spirits  by 
such  holes ;  for  the  spiritual  things  in  heaven 
are  represented  by  natural  things,  or  rather,  by 
such  things  as  are  like  natural,  in  the  world  of 
spirits.  Afterwards  it  was  given  to  converse  with 
them,  and  they  said,  that  through  those  representa- 
tive holes  they  could  see  exactly  those  things 
which  were  taking  place  beneath,  and  that  those 
holes  appear  turned  to  those  societies  which  they 
were  desirous  to  observe ;  and  inasmuch  as  they 
were  then  turned  to  me,  they  said  that  they  could 
perceive  all  the  ideas  of  my  thought,  and  likewise 
of  those  who  were  around  me.  They  said  more- 
over, that  they  not  only  apperceived  the  ideas,  but 
also  saw  them  variously  represented  to  them  ;  as 
for  instance,  the  things  which  were  of  the  affection 
of  good  they  saw  represented  by  suitable  small 
flames,  and  the  things  which  were  of  the  affection 
of  truth  by  variations  of  light.  They  added,  that 
they  saw  certain  angelic  societies  with  me,  and 
their  thoughts  by  tilings  variously  colored,  by 
purple  colors,  such  as  are  seen  in  painted  curtains, 
and  also  by  the  colors  of  the  rainbow  in  a  more 
obscure  plain,  and  that  hence  they  perceived  that 
those  angelic  societies  were  of  the  province  of  the 
eye.  There  were  next  seen  other  spirits  wlio 
were  cast  down  thence,  and  were  dispersed  here 
and  there,  of  whom  they  said  that  they  were  such 
as  had  insinuated  themselves  among  them  for  the 
sake  of  apperceiving  something,  and  of  seeing 
what  was  doing  below,  but  for  the  end  of  insnaring 

40 


them  ;  this  casting  down  was  observed  as  often  as 
the  angelic  choirs  approached,  with  wliom  also  ( 
spoke.  Concerning  those  who  were  cast  down 
they  said,  that  they  had  reference  to  the  mucus  of 
the  nostrils,  and  that  they  were  dull  and  stupid, 
and  also  without  conscience,  thus  altogether  with- 
out interior  perception.  The  woman  who  was 
seen  as  above  described,  signified  such  insnarers : 
with  them  also  it  was  given  to  si)eak,  and  they 
wondered  at  any  one  having  conscience,  and  were 
in  total  ignorance  what  conscience  is;  and  when 
I  said  that  it  is  an  interior  apperception  of  good 
and  truth,  and  that  to  act  against  that  aj)percep- 
tion  causes  anxiety,  this  they  did  not  understand. 
Such  are  they  who  correspond  to  the  mucus  which 
infests  the  nostrils,  and  which  is  therefore  ejected. 
Afterwards  was  shown  me  the  lucidity  in  which 
they  live  who  have  reference  to  the  internals  of 
the  nostrils  ;  it  was  beautifully  varied  with  veins 
of  golden  Hame  and  of  silver  light ;  the  affections 
of  good  are  there  represented  by  veins  of  golden 
flame,  and  the  affections  of  truth  by  veins  of  silver 
light.  It  was  also  shown,  that  they  have  holes 
opening  on  the  side,  through  which  they  see  as  it 
were  the  lieaven  with  stars  in  azure  blue ;  and  it 
was  said  that  in  their  inner  rooms  the  light  is  so 
great,  that  the  midday  light  of  the  world  is  not  to 
be  compared  with  it  ;  and  it  was  further  said,  that 
the  Avarmth  in  which  they  live  is  as  the  vernal 
summer  heat  on  the  earth  ;  and  that  there  are  also 
little  children  among  them,  but  children  of  some 
years,  and  that  they  are  not  willing  to  be  there 
when  those  insnarers,  or  mucuses,  approach.  Num- 
berless such  representatives  a])pear  in  the  world 
of  spirits,  but  the  above  were  representatives 
of  the  perceptions,  in  which  they  are  who  cor- 
respond to  the  smelling  of  the  internal  nostrils.  — 
A.  C.  4627. 

1459.  The  spheres  of  spirits,  when  it  pleases 
the  Lord,  are  changed  into  odors ;  the  odor  itself 
is  plainly  perceived.  That  these  spheres  are 
changed  into  odors  is  because  odor  corresponds  to 
perception,  and  because  perception  is  as  it  were 
spiritual  odor.  —  Jl.  C.  4626. 

1460.  Those  odors  are  from  a  twofold  origin, 
namely,  from  the  perception  of  good,  and  from  the 
perception  of  evil ;  those  which  are  from  the  per- 
ception of  good  are  most  grateful,  exhaling  as  it 
were  from  the  fragrant  flowers  of  a  garden,  and 
from  other  fragrances,  with  such  agreeableness 
and  also  variety,  as  is  ineffable :  they  who  are  in 
heaven  are  in  the  spheres  of  such  odors.  But  the 
odors  which  are  from  the  perception  of  evil  are 
most  ungrateful.  —  .4f.  C.  4628. 

Correspondence  of  the  Hearing  and  the  Ears. 

1461.  The  spirits  who  correspond  to  the  hearing, 
or  who  constitute  the  province  of  the  ear,  are  those 
who  are  in  simple  obedience,  namely,  who  do  not 
reason  whether  a  thing  be  so,  but  who  believe  that 
it  is  so,  because  it  is  said  to  be  so  by  others ; 
hence  they  may  be  called  obediences.  That  they 
are  of  such  a  quality,  is  because  hearing  is  to 
speech,  as  the  passive  to  its  active,  or  as  he  who 
hears  a  person  speaking  and  acciuiesces.  Hence 
also  in  common  speech  to  f^ive  ear  to  any  one  is  to 
be  obedient,  and  to  hearken  to  the  voice  is  to  obey. 
There  are  many  differences  of  the  spirits  Avho 
correspond  to  the  ear,  that  is,  to  its  functions  and 
offices ;  tiiere  are  those  who  have  reference  to 
each  of  its  little  organs,  namely,  those  who  to  the 
external  ear,  who  to  tin;  membrane  thereof  which 
is  called  the  drum  of  the  ear,  to  the  interior  metn- 
branes  which  are  called  windows,  to  the  hammer. 


314 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


the  stirrup,  the  anvil,  the  cylinders,  the  cochlea ; 
and  there  are  those  who  have  reference  to  parts 
still  more  interior,  even  to  those  substantiated 
parts  which  are  nearer  to  the  spirit,  and  which  at 
length  are  in  the  spirit,  and  are  at  last  intimately 
conjoined  with  those  who  appertain  to  the  internal 
Bight,  from  whom  they  are  distinguished  by  this, 
that  they  have  not  so  much  discernment,  but 
assent  to  thein  as  if  passive.  —  ^1.  C  4()53. 

14(j2.  There  was  a  spirit  who  spoke  with  me 
at  the  left  auricle,  at  its  hinder  part  where  are  the 
elevating  muscles  of  the  auricle ;  he  told  me, 
that  he  was  sent  to  me  to  say,  that  he  reflects 
nothing  upon  what  others  speak,  provided  he  takes 
it  in  with  his  ears.  When  he  spoke,  he  as  it  were 
belched  out  the  expressions,  and  he  said  also  that 
this  was  his  manner  of  speaking.  Thence  it  was 
given  to  know  that  interior  things  were  not  in  his 
speech,  thus  there  was  little  of  life  in  it,  and  that 
hence  came  such  eructation.  It  was  said,  that 
such  as  attend  little  to  the  sense  of  a  thing, 
are  they  who  belong  to  the  cartilaginous  and  bony 
part  of  the  external  ear.  —  Jl.  C.  4656. 

1403.  To  the  interiors  of  the  car  pertain  those 
who  have  a  sight  of  the  interior  hearing,  and  obey 
what  the  spirit  there  dictates,  and  give  apt  ex- 
pressions to  its  dictates ;  it  was  also  shown  me 
what  is  their  nature  and  quality.  There  was  ap- 
perceived  somewhat  sonorous  penetrating  from 
beneatii  near  the  left  side  even  to  the  left  ear  ;  I 
observed  that  they  were  spirits  who  were  thus 
endeavoring  to  burst  forth,  but  of  what  quality 
they  were,  I  could  not  know.  But  when  they 
had  burst  forth,  they  spoke  with  me,  saying,  that 
they  were  logicians  and  metaphysicians,  and 
that  they  immersed  their  thoughts  in  such  things 
without  any  other  end,  than  that  they  might  be 
noted  for  their  learning,  and  thus  attain  to  honors 
and  riches,  lamenting  that  now  they  led  a  miser- 
able life  by  reason  that  they  have  imbibed  such 
things  without  any  other  use,  and  thus  have  not 
perfected  their  rational  by  them :  their  speech  was 
slow  and  in  a  low  tone  of  voice.  In  the  mean 
while  there  were  two  above  the  head  speaking  to 
each  other,  and  when  it  was  inquired  who  they 
were,  it  was  said,  that  one  of  them  was  a  person 
of  the  highest  reputation  in  the  learned  world,  and 
it  was  given  me  to  believe  that  he  was  Aristotle ; 
who  the  other  was,  was  not  said.  The  former 
was  then  remitted  into  the  state  in  which  he  was 
when  he  lived  in  the  world,  for  every  one  can 
easily  be  remitted  into  the  state  of  his  life  which 
he  had  in  the  world,  inasmuch  as  he  has  every 
state  of  iiis  life  along  with  him.  But  what  sur- 
prised rae,  he  applied  himself  to  the  right  ear, 
and  there  spake  hoarsely,  but  still  sanely.*  From 
the  sense  of  his  speech  1  apperceived,  that  he  was 
of  a  genius  altogether  different  from  those  scho- 
lastics who  first  emerged,  in  that  he  hatched  out 
from  his  own  thought  the  things  which  he  had 
written,  and  thence  produced  his  philosophy,  so 
that  the  terms  which  he  invented,  and  which 
he  imposed  on  the  things  of  thought,  were  formula 
by  which  he  described  interior  things :  also  that  he 
W£is  excited  to  such  things  by  the  delight  of  affec- 
tion and  the  desire  of  knowing  the  things  which 


*  The  term  in  the  original  here  rendered  sanely  is  sane,  wliich 
is  derived  from  tlie  adjective  sanus,  denotin;;  a  person  of  a  sound 
moral  mind.  We  have  no  other  English  term  which  singly  can 
so  well  express  the  idea  here  supjiested.  Sensibly  approaches 
nearest  to  it,  but  does  not  appear  to  convey  tlie  author's  meaning 
precisely.  A  sensible  man  is  one,  wlio  has  acquired  much 
knowledge  of- the  things  of  sense,  and  from  tliat  knowledge  can 
talk  sensibly  about  them.  But  a  sane  man  is  one,  who  has  ac- 
quired knowledge  of  what  is  just  and  equitable,  and  from  tliat 
knowledge  can  talk  sanely  about  justice  and  equity. 


were  of  thought,  and  that  he  followed  obediently 
what  his  spirit  had  dictated  ;  (wherefore  he  applied 
himself  to  the  right  ear.)  I  conversed  with  him 
afterwards  concerning  the  analytic  science,  and  it 
was  given  to  say,  that  a  child  in  the  space 
of  half  an  hour  speaks  more  philosophically, 
analytically,  and  logically,  then  he  could  describe 
by  volumes,  by  reason  that  all  things  of  the  thought 
and  thence  of  human  speech  are  analytical,  the 
laws  of  which  are  from  the  spiritual  world.  .  .  . 
These  things  he  approved.  He  next  showed  me 
what  idea  he  had  had  concerning  the  Highest  Deity, 
namely,  that  he  represented  Him  to  himself  with  a 
human  face,  and  encompassed  about  the  head  with 
a  radiant  circle  :  and  that  he  now  knows,  that  the 
Lord  is  that  very  Man,  and  that  the  radiant  circle 
is  the  Divine  from  Him,  which  not  only  flows  into 
heaven,  but  also  into  the  universe,  and  arranges 
and  rules  them ;  adding,  he  who  arranges  and 
rules  heaven,  arranges  and  rules  also  the  universe, 
because  the  one  cannot  be  separated  from  the 
other:  and  he  further  said,  that  he  believed  in  only 
one  God,  whose  attributes  and  qualities  had  been 
marked  by  as  many  names  as  there  were  gods  wor- 
shipped by  others.  A  woman  was  seen  by  me,  who 
stretched  out  her  hand,  wishing  to  stroke  his  cheek  ; 
when  I  wondered  at  this,  he  said,  that  when  he  was 
in  the  world,  such  a  woman  often  appeared  to  him, 
who  as  it  were  stroked  his  cheek,  and  that  her  hand 
was  beautiful ;  the  angelic  spirits  said,  that  such 
women  were  sometimes  seen  by  the  ancients,  and 
were  called  by  them  Pallases,  and  that  she  ap- 
peared to  him  from  the  spirits,  who,  when  they 
lived  men  in  ancient  times,  were  delighted  with 
ideas  and  indulged  in  thoughts,  but  without  philos- 
ophy ;  and  because  such  spirits  were  with  him, 
and  were  delighted  with  him  because  he  thought 
from  the  interior,  therefore  they  representatively 
exhibited  such  a  woman.  Aristotle  is  among  sane 
spirits  in  the  other  life,  and  many  of  his  followers 
among  the  infatuated,  —  A.  C.  4658. 

1464,  They  who  in  the  spiritual  world  are  in 
the  province  of  the  ear,  are  forms  of  obedience 
from  perception ;  and  the  province  of  the  ear 
is  in  the  axis  of  heaven,  and  therefore  into  it,  or 
into  those  who  are  there,  the  whole  spiritual  world 
flows,  with  the  perception  that  the  thing  conuiui7id- 
ed  is  to  be  done  ;  for  this  is  the  reigning  percep- 
tion in  heaven  ;  hence  it  is,  that  they  who  are  in 
that  province,  are  forms  of  obedience  from  percep- 
tion. That  the  things  which  enter  by  hearing, 
enter  immediately  by  the  understanding  into  the 
will,  may  be  further  illustrated  by  the  instruction 
of  the  angels  of  the  celestial  kingdom,  who  are  the 
most  wise.  Those  angels  receive  all  tlieir  wisdom 
by  hearing,  and  not  by  sight ;  for  whatsoever  they 
hear  of  divine  things,  they  receive  in  the  will 
from  veneration  and  love,  and  make  it  a  principle 
of  their  life  ;  and  because  they  receive  it  immedi- 
ately in  the  life,  and  not  first  in  the  memory,  there- 
fore they  do  not  discourse  concerning  matters  of 
faith,  but  when  they  are  told  of  them  by  others, 
they  only  answer,  "  Yea,  yea,"  or  "  Nay,  nay," 
according  to  the  Lord's  words  in  Matthew  (v.  37). 
From  these  considerations  it  is  evident,  that  hear- 
ing is  given  to  man  chiefly  for  his  reception  of 
wisdom,  but  sight  for  his  reception  of  intelligence. 
Wisdom  consists  in  perceiving,  Avilling,  and  doing; 
intelligence  in  knowing  and  perceiving.  —  A.  E. 
14. 

Correspondence  of  the  Taste  and  the  Tongue. 

1465.  The  tongue  affords  entrance  to  the  lungs 
and  also  to  the  stomach,  thus  it  represents  a  sort  of 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


315 


court  yard  to  spirituiil  things  and  to  celestial 
things,  to  spiritual  things  because  it  ministers 
to  the  lungs  and  thenco  to  the  speech,  and  to 
celestial  things  because  it  ministers  to  the  stom- 
ach, which  supplies  aliment  to  the  blood  and  the 
heart :  wherefore  the  tongue  in  general  corre- 
sponds to  the  affection  of  truth,  or  to  those  in  the 
Grand  Man  who  arc  in  the  affection  of  truth,  and 
afterwards  in  the  affection  of  good  from  truth. 
They  therefore  who  love  the  VVord  of  the  Lord, 
and  thence  desire  the  knowledges  of  truth  and 
good,  belong  to  that  province  ;  but  with  the  diffbr- 
ence,  that  there  are  some  who  belong  to  the  tongue 
itself,  some  to  the  larynx  and  the  windpipe,  some 
to  the  throat,  likewise  some  to  the  gums,  and  also 
some  to  the  lips  ;  for  there  is  not  the  smallest 
thing  appertaining  to  man  with  which  there  is  not 
correspondence.  That  they  who  are  in  the  affec- 
tion of  truth  belong  to  that  province  understood  in 
an  extended  sense,  has  been  given  me  to  expe- 
rience frequently,  and  this  by  their  manifest  influx 
now  into  the  tongue,  and  now  into  the  lips,  when 
also  it  has  been  given  to  converse  with  them ;  and 
it  was  observed,  that  some  also  correspond  to  the 
interiors  of  the  tongue  and  of  the  lips,  and  some 
to  the  exteriors.  The  operation  of  those  who  re- 
ceive only  exterior  truths  with  affection,  but  not 
interior,  and  yet  do  not  reject  the  latter,  I  was 
made  sensible  of  by  an  influx  not  into  the  inte- 
riors of  the  tongue,  but  into  the  exteriors. 

146G.  Inasmuch  as  food  and  nourishment  cor- 
respond to  spiritual  food  and  nourishment,  thence 
the  taste  corresponds  to  the  perception  and  the 
affection  thereof. 

1467.  Inasmuch  as  the  taste  corresponds  to  per- 
ception and  to  the  affection  of  knowing,  of  under- 
standing, and  of  growing  wise,  and  the  life  of  man 
is  in  that  affection,  therefore  it  is  not  permitted  to 
any  spirit  or  to  any  angel  to  flow  into  man's  taste, 
for  this  would  be  to  flow  into  the  life  which  is 
proper  to  him.  There  are  nevertheless  vagabond 
spirits  of  the  infernal  host  pernicious  beyond  oth- 
ers, who,  in  consequence  of  having  been  habitu- 
ated in  the  life  of  the  body  to  enter  into  man's 
affections  with  a  view  to  his  hurt,  also  retain  that 
lust  in  the  other  life,  and  by  every  method  study 
to  enter  into  the  taste  with  man  ;  into  which  when 
they  have  entered,  they  possess  his  interiors, 
namely  the  life  of  his  thoughts  and  affections,  for, 
as  was  said,  they  correspond,  and  the  things  which 
correspond  act  as  one.  That  I  might  know  how 
this  case  is,  it  wns  permitted  them  to  attempt  to 
enter  into  my  taste,  which  they  also  strove  with 
the  greatest  exertion  to  effect,  and  it  was  then  told 
me,  that  if  they  penetrated  quite  into  the  taste, 
they  would  also  possess  the  interiors,  by  reason 
that  the  taste  depends  on  those  interiors  by  cor- 
respondence ;  but  this  was  permitted  only  to  the 
end  that  I  might  know  how  the  case  is  in  regard 
to  the  correspondence  of  the  taste,  for  they  were 
immediately  driven  away  thence. 

14(J8.  A  spirit,  or  man  after  death,  has  all  the 
sensations  which  he  had  while  he  lived  in  the 
world,  namely  seeing,  hearing,  smelling,  and  the 
touch ;  but  not  the  taste,  but  instead  thereof 
something  analogous,  which  is  adjoined  to  the 
smell.  The  reason  why  he  has  not  taste  is,  lest 
he  should  enter  into  the  taste  of  man,  and  thus 
possess  his  interiors ;  also  lest  that  sense  should 
turn  him  away  from  the  desire  of  knowing  and  of 
growing  wise,  thus  from  spiritual  appetite. 

1409.  From  these  things  also  it  may  be  evident, 
why  the  tongue  is  assigned  to  a  double  office, 
namely  to  the  office  of  administering  to  speech, 


and  of  administering  to  nourishment ;  for  so  far 
as  it  administers  to  nourishment,  it  corresponds 
to  the  affection  of  knowing,  of  undi'^rstanding, 
and  of  being  wise  as  to  truths;  wherefore  also 
wisdom  {.i(ipienfia)  or  being  wise  [sapere)  has 
its  name  from  relish  [sapor):  *  and  so  far  as  it  ad- 
ministers to  sjjeech,  it  corresponds  to  the  affection 
of  thinking  and  of  producing  truths.  —  Ji.  C.  47i)l- 
4795. 

1470.  Spirits  have  not  the  sense  of  taste,  but  a 
desire,  like  an  appetite,  of  knowing  and  learning 
in  its  stead. — fi.  C.  1973. 

1471.  I  have  discoursed  with  spirits  concerning 
the  sense  of  taste,  which  they  said  they  had  not, 
but  that  they  had  somewhat,  whereby  they  never- 
theless know  what  taste  is  ;  which  they  compared 
to  smelling  ;  which  however  they  were  not  able  to 
describe.  This  brought  to  my  recollection,  that 
taste  and  smelling  meet  in  a  kind  of  third  sense; 
as  appears  also  from  animals,  which  examine  their 
food  by  the  smell  to  discover  whether  it  be  whole- 
some and  suitable  for  them.  —  ./I.  C.  151(). 

Correspondence  of  the  Face. 

1472.  When  the  angels  present  themselves  vis- 
ible, all  their  interior  affections  appear  clearly  from 
the  face,  and  thence  shine  forth,  so  that  the  face 
is  their  external  form  and  representative  image : 
to  have  any  other  face  than  that  of  tlieir  own  af- 
fections, is  not  given  in  heaven ;  they  who  feign 
any  other  face  are  cast  out  from  the  society  :  thence 
it  is  manifest  that  the  face  corresponds  to  all  the 
interiors  in  general,  both  to  his  affections  and 
thoughts,  or  to  those  things  which  are  of  the  will 
and  those  things  which  are  of  the  understanding 
with  man.  Hence  also  in  the  word  by  face  and 
faces  are  signified  the  affections ;  and  by  the 
Lord's  lifting  up  his  faces  upon  any  one,  is  signi- 
fied, that  he  pities  him  from  the  divine  affection 
which  is  of  love. 

1473.  The  changes  of  the  state  of  the  affecuons 
appear  also  to  the  life  in  the  face  of  the  angels ; 
when  they  are  in  their  own  society,  then  they  are 
in  their  own  face,  but  when  they  come  into  an- 
other society,  then  their  faces  are  changed  accord- 
ing to  the  affections  of  good  and  truth  of  that 
society,  yet  still  the  genuine  face  is  as  a  plane, 
which  is  known  in  those  changes.  I  have  seen 
the  successive  variations  according  to  the  affec- 
tions of  the  societies  with  which  they  communi- 
cated :  I  have  seen  that  they  varied  their  faces 
by  the  changes  from  one  limit  of  an  affection  to 
another,  but  it  was  observed,  that  still  the  same 
face  in  general  was  retained,  so  that  the  ruling 
affection  always  shone  forth  with  its  variations; 
thus  were  shown  the  faces  of  the  whole  affection 
in  its  extension.  —  A.  C.  4796,  4797. 

1474.  There  were  spirits  with  me  from  another 
globe,  of  which  we  shall  speak  elsewhere,  whose 
faces  were  different  from  the  faces  of  the  men  of 
our  globe,  being  prominent,  especially  about  the 
lips,  and  moreover  being  free.  I  conversed  with 
them  concerning  their  manner  of  living,  and  the 
state  of  conversation  among  them  :  they  said  that 
they  conversed  among  themselves  chiefly  by  varia- 
tions of  the  face,  especially  by  variations  about  the 
lips,  and  that  they  expressed  affections  by  the 
parts  of  the  face  which  are  about  the  eyes,  so  that 
their  companions  could  thence  fully  comprehend 
both  what  they  thought  and  what  they  willed ; 
this  also  they  endeavored  to  show  me  by  an  influx 
into  my  lips,  through   the   various   foldings   and 

*  'J'his  observalioii,  it  is  to  be  noted,  applies  to  the  Latin  Ian 
guage,  in  wliicli  ttie  autlior  wrote,  but  not  so  to  other  languages 


316 


COMPENDIUM   OF   THE   THEOLOGICAL  AND   SPIRITUAL 


■windings  thereabouts  ;  but  I  could  not  receive  the 
variations,  because  my  lips  hud  not  been  initiated 
from  infancy  in  such  tliintrs  ;  nevertheless  I  could 
apperceive  what  they  spoke  by  communication  of 
their  thought.  Bat  that  by  the  lips  speech  in  gen- 
eral may  be  expressed,  may  be  certain  to  me  from 
the  manifold  series  of  muscular  fibres  folded  to- 
gether one  with  another,  wliich  are  in  the  lips ;  if 
these  were  unfolded,  and  thus  acted  distinctly  and 
freely,  there  might  be  presented  there  many  varia- 
tions, which  arc  unknown  to  tl)ose,  with  whom 
tliose  muscular  fibres  lie  compressed.  That  such 
was  the  speech  there,  is  because  they  are  incapable 
of  simulation,  or  of  thinking  one  thing  and  show- 
ing another  with  the  face ;  for  they  live  with  each 
other  in  sucli  sincerity,  that  they  conceal  nothing 
at  all  from  their  companions,  but  they  instantly 
know  wliat  they  are  thinking,  what  they  are  will- 
ing, also  wjiat  is  their  quality,  and  likewise  what 
they  have  been  transacting,  for  acts  performed,  witli 
those  who  are  in  sincerity,  are  in  the  conscience  ; 
hence  at  first  aspect  they  may  be  discriminated  by 
others  as  to  their  interior  countenances  or  minds. 
They  showed  me,  tiiat  they  do  not  force  the  face, 
but  let  it  forth  freely.  —  ./?.  C.  4799. 

1475.  They  who  correspond  to  the  mouth,  con- 
tinually wish  to  speak,  for  in  speaking  they  find 
the  higliest  degree  of  pleasure  :  when  they  are 
perfected,  they  are  brought  to  this,  that  they  do 
not  speak  any  thing  but  what  is  profitable  to  their 
companions,  to  tlie  common  good,  to  heaven,  to  the 
Lord  ;  the  delight  of  so  speaking  is  increased  with 
them  in  the  degree  tliat  the  desire  of  regarding 
themselves  in  their  speech,  and  of  seeking  wisdom 
from  their  proprium,  perishes. 

1476.  There  are  very  many  societies  in  the  other 
life  which  are  called  societies  of  friendship  :  they 
are  constituted  of  those  who  in  the  life  of  the 
body  have  preferred  the  delight  of  conversation  to 
every  other  delight,  and  who  have  loved  those  with 
whom  they  conversed,  not  caring  at  all  whether 
they  were  good  or  evil,  if  they  were  only  enter- 
taining, and  thus  have  not  been  friends  to  good 
nor  to  truth.  They  who  have  been  such  in  the 
life  of  the  body  are  also  such  in  the  other  life, 
where  they  adjoin  themselves  together  solely  from 
the  delight  of  conversation.  —.4.  C.  4803,  4804. 

Corresi)oudeuce  of  the  Hands,  Arms,  and 
Feet. 

1477.  They  who  in  the  Grand  Man  correspond 
to  the  hands  and  arms,  and  also  to  the  shoulders, 
are  those  who  are  in  power  by  the  truth  of  faith 
from  good  ;  for  they  who  are  in  the  truth  of  faith 
from  good  are  in  the  Lord's  power,  for  they  attrib- 
ute to  Him  all  power,  and  none  to  themselves  ; 
and  the  more  tliey  attribute  none  to  themselves, 
not  with  the  mouth,  but  with  the  heart,  so  much 
the  greater  power  are  they  in  ;  the  angels  are 
thence  called  abilities  and  powers. 

1478.  That  the  hands,  the  arms,  and  the  shoul- 
ders, correspond  to  power  in  the  Grand  Man,  is 
because  the  strength  and  powers  of  the  whole 
body,  and  of  all  its  viscera,  have  to  refer  them- 
selves to  those,  for  the  body  exercises  its  strength 
and  powers  by  the  arms  and  hands.  Thence  also 
it  is,  tliat  in  the  Word  by  hands,  arms,  and  shoul- 
ders are  signified  powers. 

1470.  There  hns  been  seen  by  me  a  naked  arm, 
bent  forward,  which  had  with  it  so  great  force, 
and  at  the  same  time  so  great  terror,  that  I  not 
onlv  was  struck  with  horror,  but  seemed  as  if  I 
might  be  crushed  into  an  atom  even  as  to  in- 
Hiosts ;  it  was  irresistible.     This    arm    has    been 


twice  seen  by  me,  and  thence  it  was  given  to 
know,  that  arms  signify  strength,  and  hands  power. 
There  was  also  sensibly  felt  a  warmth  exhaling 
from  that  arm. 

1480.  This  naked  arm  is  presented  to  the  sight 
in  various  positions,  and  according  to  the  positions 
strikes  terror,  and  in  such  a  position  as  is  above 
described,  terror  incredible,  for  it  appears  as  if  it 
were  able  in  an  instant  to  break  to  pieces  the 
bones  and  marrows.  They  who  in  the  life  of  the 
body  have  not  been  timid,  are  nevertheless  in  the 
other  life  driven  into  the  greatest  terror  by  that 
arm. -J.  C.  4932-4935. 

1481.  They  who  in  the  Grand  Man  correspond 
to  the  feet,  the  soles  of  the  feet,  and  the  heels, 
are  those  who  are  natural,  wherefore,  by  feet  in 
the  Word  are  signified  natural  things,  by  the  soles 
of  the  feet  inferior  natural  things ;  and  by  the 
heels  the  lowest  natural  things.  For  celestial 
things  in  the  Grand  Man  constitute  the  head,  spirit- 
ual things  the  body,  and  natural  things  the  feet. 

1482.  Once,  when  I  had  been  elevated  into 
heaven,  it  appeared  to  me  as  if  with  the  head  I 
was  there,  and  with  the  body  beneath,  but  with  the 
feet  still  lower ;  and  thence  it  was  perceived,  how 
the  superior  and  inferior  things  with  man  corre- 
spond to  those  which  are  in  the  Grand  Man,  and 
how  the  one  flows  in  into  the  other,  namely,  that 
the  celestial,  which  is  the  good  of  love  and  the 
first  of  order,  flows  in  into  the  spiritual  which 
is  truth  thence,  and  is  the  second  of  order,  and 
finally  into  the  natural,  which  is  the  third  of  order : 
thence  it  is  manifest,  that  natural  things  are  like 
feet,  upon  which  superior  things  rest  and  are  sup- 
ported. 

1483.  On  another  occasion,  when  being  encom- 
passed with  an  angelic  column,  I  was  let  down 
into  the  places  of  lower  [things  or  spirits],  it  was 
given  to  perceive  sensibly,  that  they  who  were  in 
the  earth  of  lower  [things  or  spirits],  corresponded 
to  the  feet  and  to  the  soles  of  the  feet ;  those  places 
also  are  beneath  the  feet  and  the  soles  of  the  feet : 
I  likewise  conversed  with  the  spirits  there ;  they 
are  such  as  have  been  in  natural  delight,  and  not 
in  spiritual.  —  ^.  C.  4938-4940. 

1484.  They  who  come  out  of  the  world  from 
Christian  lands,  and  have  led  a  moral  life,  and  had 
somewhat  of  charity  towards  their  neighbor,  but 
have  had  little  concern  about  spiritual  things,  for  the 
most  part  are  sent  into  the  places  beneath  the 
feet  and  the  soles  of  the  feet ;  and  are  there  kept, 
until  they  put  off  the  natural  things  in  which  they 
have  been,  and  are  imbued  with  spiritual  and 
celestial  tilings  as  far  as  they  can  be  according  to 
the  life ;  and  when  they  have  become  imbued  with 
these,  they  are  elevated  thence  to  heavenly  socie- 
ties ;  I  have  at  times  seen  them  emerging,  and 
their  jov  at  coming  into  heavenly  light.  —  .'3.  C. 
4944.     (See  also  691-701.) 

Correspondeuce  of  the  Loins  and  Members  of 
Generation. 

1485.  In  general  it  is  to  be  known,  that  the 
loins,  and  the  members  adhering  thereto,  corre- 
spond to  genuine  conjugial  love,  consequently  to 
those  societies  where  such  are ;  they  who  are 
there  are  more  celestial  than  others,  and  live  in  the 
delight  of  peace  more  than  others.  —  .'3.  C.  5050. 

1486.  It  is  the  inmost  heaven,  through  which 
the  Lord  insinuates  conjugial  love  ;  they  who  are 
there  are  in  peace  beyond  all  others  ;  peace  in  the  ' 
heavens  is  comparatively  as  the  spring  season  in 
the  world,  which  gives  delight  to  all  things  ;  it  is 
the  celestial  itself  in  its  origin     The  angels  who 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


317 


dwell  there  are  the  wisest  of  all,  and  from  inno- 
cence appear  to  olliers  as  infants  ;  for  they  love 
infants  much  more  than  their  fathers  and  mothers 
do.  They  are  present  with  infants  in  tlie  womb, 
and  by  them  the  Lord  takes  care  that  infants  there 
be  nourished  and  perfected ;  thus  tiiey  preside 
over  tlioso  who  are  witli  cliild. 

1487.  There  are  heavenly  societies,  to  which 
correspond  all  and  each  of  the  members  and  or- 
gans allotted  to  "generation  in  each  sex.  Those 
societies  are  distinct  from  others,  as  also  that 
province  in  man  is  properly  distinguished  and  sep- 
arate from  the  rest. 

1488.  They  who  have  loved  infants  most  tender- 
ly, as  such  mothers,  are  in  the  province  of  the  womb 
and  of  tiic  organs  round  about,  namely,  in  the 
province  of  the  neck  of  the  uterus  and  of  the  ova- 
ries, and  tliey  who  are  there,  are  in  the  sweetest 
and  most  delicious  life,  and  in  heavenly  joy  above 
others. 

1489.  But  whatand  of  what  quality  those  heavenly 
societies  are,  which  belong  to  the  single  organs  of 
generation,  it  has  not  been  given  to  know,  for  they 
are  more  interior  than  can  be  comprehended  by  any 
one  who  is  in  an  inferior  sphere  ;  they  have  also 
reference  to  the  uses  of  those  organs,  which  uses 
are  hidden,  and  likewise  removed  from  science, 
for  a  reason  also  which  is  of  providence,  lest  such 
things  as  are  in  themselves  most  heavenly,  should 
suffer  injury  by  filthy  thoughts,  which  are  of  las- 
civiousnesri,  of  whoredom,  and  adultery,  which 
thoughts  are  excited  with  most  persons  when  only 
those  organs  are  mentioned. — ./I.  C.  5052-5055. 

Correspondence  of  the  interior  Viscera. 

1490.  There  are  certain  well-disposed  spirits, 
who  think  not  by  meditation,  and  hence  they  quick- 
ly and  as  it  were  witiiout  premeditation,  utter  what 
occurs  to  the  thought ;  they  have  interior  percep- 
tion, whicli  is  not  rendered  so  visual  by  meditations 
and  tiioughts,  as  with  others,  for  in  the  progress 
of  life  they  have  been  instructed  as  from  them- 
selves concerning  the  goodness  of  things,  and  not 
so  concerning  their  truth.  It  has  been  told  me, 
that  such  belong  to  the  province  of  the  Thymus 
Gland  ;  for  the  Thymus  is  a  gland,  which  is  prin- 
cipally serviceable  to  infants,  and  in  that  age  is 
soft ;  with  such  spirits  also  there  is  a  soft  infantile 
[principle]  remaining,  into  wliich  the  perception 
of  good  flows  in,  from  which  perception  truth  in  a 
commoji  [or  general]  way  shines  forth  :  these  may 
be  in  great  crowds,  and  yet  not  be  disturbed,  as  is 
also  the  case  with  thai  gland. 

1491.  There  are  in  the  other  life  many  modes 
of  vexations,  and  also  many  modes  of  inaugurations 
into  gyres ;  the  purifications  of  the  bloods,  also  of 
the  serum  or  lymph,  and  likewise  of  the  chyle  in 
the  body,  represent  those  vexations,  which  puri- 
fications ore  also  effected  by  various  castigations  ; 
and  tile  introductions  of  those  fluids  afterwards  to 
uses,  represent  those  inaugurations  into  gyres. 
It  is  most  coHUDon  in  tlie  other  life,  that  after  spirits 
have  been  vexed,  they  should  next  be  let  into  a 
tranquil  and  delightful  state,  consequently  into  the 
societies  into  which  they  are  to  be  inaugurated, 
and  to  which  they  are  to  be  adjonied.  That  the 
castigations  and  purifications  of  the  blood,  of  the 
serum,  and  of  the  chyle,  likewise  of  the  aliments 
in  the  stomacji,  correspond  to  such  things  in  the 
spiritual  vvorld,  nmst  needs  appear  strange  to  those, 
who  t/unk  of  nothing  else  but  what  is  natural  in 
natural  things,  and  especially  to  those  who  believe 
in  nothing  else,  thus  denying  that  any  thing  spirit- 
ual is  in,  or  can  be  in,  which  acts  and  rules  ;  when 


yet  the  fact  is,  that  in  all  and  single  things  in  nature 
and  her  three  kingdoms,  the  intrinsic  agent  is  from 
the  spiritual  world. 

1492.  That  aliments  or  meats  in  the  stomach 
are  by  various  methods  vexed,  that  the  interiors 
thereof  may  be  extracted,  and  turned  to  use,  name- 
ly, may  pass  off  into  the  chyle,  and  next  into  the 
blood,  is  known,  and  also  that  the  same  operation 
afterwards  takes  place  in  the  intestines.  Such 
vexations  are  rcjircsented  by  the  first  vexations  of 
spirits,  all  which  take  place  according  to  their  life 
in  the  world,  that  evils  may  be  separated,  and 
goods  collected  togctlier,  wliich  may  turn  to  use. 
Wherefore  it  may  be  said  concerning  souls  or 
spirits,  sometime  after  their  decease  or  being  set 
loose  from  the  body,  that  they  come  as  it  were 
first  into  the  region  of  the  stomach,  and  are  there 
vexed  and  purified  :  they  with  wliom  evils  have 
obtained  the  pre-dominion,  after  that  they  have 
been  vexed  to  no  purpose,  are  conveyed  through 
the  stomach  into  the  intestines,  and  even  to  the 
last,  namely,  to  the  colon  and  rectum,  and  are 
thence  voided  fortii  into  the  draught,  that  is,  into 
hell  ;  but  they,  with  wiiom  goods  have  had  the 
pre-dominion,  after  some  vexations  and  purifications 
become  chyle,  and  pass  off  into  the  blood,  some  by 
a  longer  way,  some  by  a  sliorter,  and  some  are 
vexed  severely,  some  gently,  and  some  scarcely 
at  all :  these  latter,  who  are  scarcely  vexed  at  all, 
are  represented  in  the  juices  of  meats,  which  are 
immediately  imbibed  by  the  veins,  and  are  con- 
veyed into  the  circulation,  even  into  the  brain,  and 
so  forth. 

1493.  For  when  a  man  dies,  and  enters  into  the 
other  life,  his  life  is  circumstanced  as  food,  which 
is  received  softly  by  the  lips,  and  next  through 
the  mouth,  the  fauces,  and  the  oesophagus,  is  let 
down  into  the  stomach,  and  this  according  to  a 
habit  contracted  in  the  life  of  the  body  by  repeated 
acts  :  the  most  in  the  beginning  are  treated  with 
gentleness,  for  they  are  kept  in  tlie  fellowship  of 
angels  and  of  good  spirits,  which  is  represented  in 
meats  by  their  being  first  softly  touched  by  the  lips, 
and  next  tasted  by  the  tongue  to  discover  their  qual- 
ity :  the  meats  wliich  are  soft,  and  in  wliich  there  is  a 
sweet,  oily,  and  spirituous  [quality],  are  immedi- 
ately received  by  the  veins,  and  are  conveyed  into 
the  circulation  ;  but  the  meats  which  arc  hard,  in 
which  there  is  a  bitter,  filthy,  and  little  nutritive 
[quality],  are  subdued  with  greater  difliculty,  being 
let  down  through  the  oesophagus  into  the  stomach, 
where  by  various  methods  and  tortures  they  are 
corrected  :  they  which  are  yet  harder,  more  filthy, 
and  more  barren,  are  pushed  down  into  the  intes- 
tines, and  at  length  into  the  rectum,  where  the 
first  hell  is,  and  lastly  they  are  cast  out,  and  be- 
come excrements.  Similarly  is  the  life  of  man 
circumstanced  after  death. 

1494.  So  long  as  they  are  in  that  state,  in  which 
they  are  as  aliments  or  meats  in  the  stomach,  so 
long  they  are  not  in  the  Grand  Man,  but  are  in- 
troducing; but  when  representatively  they  are  in 
the  blood,  they  are  then  in  the  Grand  Man. 

1495.  They  who  have  been  very  solicitous  con- 
cerning the  future,  and  still  more,  they  who  on 
that  account  have  been  rendered  tenacious  and 
avaricious,  appear  in  the  region  where  the  stomach 
is  ;  many  have  appeared  to  me  there  :  the  sphere 
of  their  life  may  be  compared  to  the  nauseous 
stench  whicli  is  exhaled  from  the  stomach,  and 
also  to  the  heaviness  from  indigestion  :  tiiey  who 
have  been  such,  stay  long  in  that  region,  for  soli- 
citude about  the  future,  confirmed  by  act  mikes 
dull  and  retards  the  influx  of  spiritual  life,  for  they 


318 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


attribute  to  themselves  what  is  of  the  divine  prov- 
idence, and  they  who  do  this,  oppose  the  influx 
and  remove  from  themselves  the  life  of  good  and 
truth. 

1496.  Inasmuch  as  solicitude  concerning  the 
future  is  what  causes  anxieties  with  man,  and 
inasmuch  as  such  spirits  a;  pear  in  the  region 
of  the  stomacii,  thence  it  is  that  anxieties  affect 
the  stomach  more  than  the  otlier  viscera ;  and  it 
has  been  also  given  to  apperceive,  how  those  anx- 
ieties have  been  increased  and  diminished  accord- 
ing to  the  presence  and  removal  of  those  spirits  ; 
some  anxieties  have  been  perceived  interiorly, 
some  more  exteriorly,  some  more  above,  and  some 
more  beneath,  according  to  the  difference  of  such 
solicitudes  as  to  their  origins,  derivations,  and 
determinations.  Thence  also  it  is,  when  such 
anxieties  occupy  the  mind,  that  the  region  about 
the  stomach  is  constricted,  and  sometimes  pain  is 
apperceived  there,  alsp  anxieties  appear  thence  to 
rise  up ;  and  thence  also  it  is,  when  man  is  no 
longer  solicitous  about  the  future,  or  when  all 
things  go  well  with  him,  so  that  he  no  longer  fears 
any  misfortune,  that  the  region  about  the  stomach 
is  free  and  expanded,  and  he  has  delight.  —  *4.  C. 
5172-5178. 

1497.  It  may  also  be  known  in  some  measure 
from  the  gyres,  to  what  province  in  the  Grand 
Man,  and  correspondently  in  the  body,  spirits  and 
angels  belong :  the  gyres  of  those  who  belong  to 
the  province  of  the  lymphatics,  are  slender  and 
rapid,  as  a  watery  [principle]  gently  flowing,  so 
that  scarcely  any  Gyration  can  be  perceived. 
They  who  belong  to  the  lymphatics,  are  afterwards 
conveyed  into  places,  which  they  said  have  refer- 
ence to  the  Mesentery,  and  it  was  told  me  that 
there  are  as  it  were  labyrinths  therein,  and  that 
they  are  next  taken  away  thence  to  various  places 
in  the  Grand  Man,  that  they  may  serve  for  use  as 
chyle  in  the  body.  — .//.  C.  5181. 

1498.  It  has  been  given  to  apperceive  the  gyres 
of  those,  who  belong  to  the  province  of  the  Liver, 
and  this  for  the  space  of  an  hour  ;  the  gyres  were 
gentle,  flowing  about  variously  according  to  the 
operation  of  that  viscus,  and  affected  me  with  much 
delight ;  their  operation  is  diverse,  but  it  is  com- 
monly orbicular.  That  their  operation  is  diverse, 
is  represented  also  in  the  functions  of  the  liver,  in 
that  they  are  diverse,  for  the  liver  draws  the  blood 
to  itself,  and  separates  it,  pouring  the  better  blood 
into  the  veins,  removing  that  of  a  middle  sort  into 
the  hepatic  duct,  and  leaving  the  vile  for  the  gall 
bladder :  this  is  the  case  in  adults  ;  but  in  embryos 
the  liver  receives  the  blood  from  the  womb  of  the 
mother,  and  purifies  it,  insinuating  the  purer  part 
into  the  veins,  that  by  a  shorter  way  it  may  flow 
into  the  heart,  it  then  acts  as  a  guard  before  the 
heart.  —  A.  C.  5183. 

1499.  There  are  spirits  who  liave  reference  to 
the  pancreatic,  hepatic,  and  cystic  duct,  conse- 
quently to  the  biles  which  are  in  them  which  the 
intestines  eject.  Those  spirits  are  distinct  among 
themselves,  but  they  act  in  consort  according  to 
the  state  of  those  to  whom  their  operation  is  deter- 
mined. They  present  themselves  principally  on 
occasions  of  chastisement  and  punishment,  which 
tliey  will  to  direct :  the  most  abandoned  of  them  are 
so  contumacious,  that  they  arc  never  willing  to 
desist,  unless  they  be  deterred  by  fears  and  threats, 
for  they  fear  punishments,  and  when  afraid  promise 
any  thing.  They  are  they,  who  in  the  life  of  the 
body  had  remained  obstinately  fixed  in  their  own 
opinions,  not  so  much  from  evil  of  life,  as  from 
natural  depravity.    When  they  are  in  their  natural 


state,  they  then  think  nothing ;  to  think  nothing  is 
to  think  obscurely  of  several  things  at  once,  and 
nothing  distinctly  of  any  thing  ;  their  delights  are 
to  chastise,  and  so  to  do  good ;  nor  do  they  abstain 
from  filthiness. 

1500.  They  who  constitute  the  province  of  the 
Gall  Bladder,  are  to  the  back  ;  they  are  they, 
who  in  the  life  of  the  body,  have  despised  what  is 
virtuous,  and  in  some  measure  what  is  pious,  and 
also  who  have  brought  virtue  and  piety  into  dis- 
credit. —  .^.  C.  5185,  5186. 

1501.  There  are  some  in  the  world  who  act  by 
artifices  and  lies,  whence  come  evils  :  it  was  shown 
me  of  what  quality  they  are,  and  how  they  act,  by 
applying  the  harmless  as  ministers  of  persuading, 
and  also  by  inducing  characters  pretending  that 
they  said  so  and  so,  when  yet  they  said  noth- 
ing about  the  matter ;  in  a  word,  they  use  evil 
means  of  attaining  their  end  whatever  it  is  ;  the 
means  are  deceits,  lies,  and  artifices.  Such  have 
reference  to  the  sores  called  spurious  tubercles, 
which  are  wont  to  grow  on  the  pleura  and  other 
membranes  ;  and  these  sores,  wheresover  they  are 
rooted  in,  spread  widely,  till  at  length  they  bring 
decay  upon  the  whole  membrane.  Such  spirits 
are  severely  punished.  —  .4.  C.  5188. 

1502.  It  is  known  that  there  are  secretions  and 
excretions,  and  these  in  a  series,  from  the  kidneys 
even  into  the  bladder  ;  in  the  first  of  the  series  are 
the  kidneys,  in  the  middle  thereof  the  ureters,  and 
in  the  last  the  bladder.  They  who  in  the  grand 
man  constitute  those  provinces,  are  in  like  manner 
in  a  series,  and  although  they  are  of  one  genus, 
still  they  differ  as  the  species  of  that  genus. 
They  speak  with  a  harsh  voice  as  if  bifid,  and  are 
desirous  to  introduce  themselves  into  the  body, 
but  it  is  only  an  endeavor.  Their  situation  in 
respect  to  the  human  body  is  as  follows :  they  who 
have  reference  to  the  kidneys,  are  on  the  left  side 
next  to  the  body,  beneath  the  elbow ;  they  who 
have  reference  to  the  ureters,  are  towards  the  left 
from  thence  at  a  greater  distance  from  the  body  ; 
they  who  have  reference  to  the  bladder,  are  at  a 
distance  still  greater ;  they  together  form  nearly 
a  parabola  on  the  left  side  towards  the  fore  parts, 
for  so  they  project  themselves  towards  the  fore- 
parts from  the  left,  thus  in  a  tract  of  considerable 
length.  This  is  one  common  way  towards  the 
hells ;  another  is  through  the  intestines,  for  the 
termination  each  way  is  in  the  hells  :  for  they  who 
are  in  the  hells  correspond  to  such  things  as  are 
excreted  by  the  intestines  and  by  the  bladder  ;  in- 
asmuch as  the  falses  and  evils,  in  which  they  are, 
are  nothing  but  urine  and  excrements  in  the  spirit- 
ual sense. 

1508.  Tliey  who  constitute  the  province  of  the 
kidneys,  of  the  ureters,  and  of  the  bladder,  in  the 
grand  man,  are  of  such  a  genius,  that  they  desire 
nothing  more  ardently,  than  to  explore  and  scru- 
tinize the  quality  of  others ;  and  there  are  some 
also  who  desire  to  chastise  and  punish,  provided 
there  be  anything  of  justice  in  the  cause.  The 
offices  also  of  the  kidneys,  of  the  ureters  and  of 
the  bladder,  are  such ;  for  they  explore  the  blood 
that  is  projected  into  them,  whether  there  be  any 
useless  and  hurtful  serum  therein  ;  and  they  also 
separate  it  from  what  is  useful,  and  next  they 
chastise  it,  for  they  drive  it  downwards  towards 
the  lower  regions,  and  in  the  way  and  afterwards 
by  various  means  they  vex  it :  such  are  the  offices 
of  those  who  constitute  the  province  of  the  above 
parts.  But  the  spirits  and  societies  of  spirits,  to 
which  the  urine  itself,  esprcially  the  fetid  urine, 
corresponds,  arc  infernal :  for  as  soon  as  the  urine 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


319 


is  separated  from  the  blood,  notwithstanding  it  is 
in  the  little  tubes  of  the  kidneys,  or  within  in  the 
bladder,  it  is  still  out  of  the  body ;  for  what  is  sep- 
arated, makes  no  longer  any  circle  in  the  body, 
consequently  does  not  contribute  any  thing  to  the 
existence  and  subsistence  of  its  parts. 

1504.  That  they  who  constitute  the  province  of 
the  kidneys  and  ureters,  are  ready  to  explore  or 
scrutinize  the  quality  of  others,  what  thoy  think, 
and  what  they  will,  and  that  they  are  in  the  desire 
of  finding  causes,  and  of  making  guilty  of  some 
fault,  to  the  intent  principally  tliat  they  may  chas- 
tise, 1  have  many  tmies  experienced,  and  have 
spoken  with  them  concerning  tliat  desire  and  that 
intent.  Several  of  that  genus,  when  tliey  lived  in 
the  world,  had  been  judges  there,  and  then  had 
rejoiced  at  heart  when  they  found  a  cause,  which 
tliey  believed  a  just  one,  of  fining,  of  chastising, 
and  of  punishing.  The  operation  of  such  isapper- 
ceived  in  the  region  to  tiie  back,  where  tlie  kid- 
neys, the  ureters,  and  the  bladder  are.  They  who 
belong  to  the  bladder,  extend  themselves  towards 
gehenna,  where  also  some  of  them  sit  as  it  were 
in  judgment.  —  Jl.  C.  5380-5382. 

1505.  From  these  things  it  may  be  evident,  what 
is  signified  by  what  is  said  in  the  Word,  that 
Jehovah  proveth  and  searcheth  the  reins  [kidneys] 
and  the  heart,  also  that  the  reins  chastise.  As  in 
Jeremiah;  "Jehovah  proveth  the  reins  and  the 
heart,"  xi.  20.  Again  ;  "Jehovah  proveth  the  just, 
He  seeth  the  reins  and  the  heart,"  xxii.  12.  And 
in  David  ;  "  Thou  just  God  provest  the  hearts  and 
reins,"  Psalm  vii.  9.  Again  ;  "  O  Jehovali,  explore 
my  reins  and  my  heart,"  Psalm  xxvi.  2.  Again  ; 
"Jehovah,  Thou  possessest  my  reins,"  Psalm  cxxxix. 
13.  And  in  the  Apocalypse ;  "  I  am  He  who 
searcheth  the  reins  and  the  heart,"  ii.  23.  By 
reins  (kidneys)  in  those  passages  are  signified 
things  spiritual,  and  by  heart  things  celestial ;  that 
is,  by  reins  are  signified  those  things  which  are  of 
truth,  and  by  heart  those  things  which  are  of  good  : 
the  reason  is,  because  the  kidneys  purify  the  se- 
rum, and  the  heart  the  blood  itself;  hence  by 
proving,  exploring,  and  searching  the  jddneys,  is 
signified  to  prove,  explore  and  search  the  quantity 
and  the  quality  of  truth,  or  the  quantity  and  quality 
of  faith  appertaining  to  man.  That  this  is  signified, 
is  also  manifest  in  Jeremiah  ;  "  Jehovah  Thou  art 
near  in  their  mouth,  but  far  from  tlieir  reins," 
xii.  2 :  and  in  David  ;  "  Jehovah,  lo.  Thou  desirest 
truth  in  the  reins,"  Psalm  li.  8.  That  chastise- 
ment likewise  is  attributed  to  the  kidneys,  is  also 
clear  from  David;  "My  reins  (kidneys)  chastise 
me  by  nights,"  Psalm  xvi.  7. 

150().  There  are  also,  in  other  parts  of  the  body, 
secretories  and  excretories  :  in  tlie  brain  there  are 
ventricles  and  mammillary  processes,  which  carry 
oflT  the  plilegmy  substances  there  ;  and  moreover 
there  are  in  every  part  little  glands,  as  the  mucous 
and  salival  in  the  head,  and  very  many  in  the  body, 
and  myriads  next  to  the  cuticles,  whereby  the 
sweat  and  the  obsolete  matters  which  are  more 
subtile  arc  excreted.  To  these  correspond  in  the 
spiritual  world  in  general  tenacities  of  opinions, 
and  also  scruples  of  conscience,  in  things  not 
necessary.  Some  of  those  spirits  appear  above 
the  head,  at  a  middle  distance,  and  are  of  such  a 
quality,  tliat  they  raise  scruples  in  things  wherein 
there  ought  to  be  no  scruple  ;  hence  because  they 
oppress  the  consciences  of  the  simple,  they  are 
called  conscientious.  What  true  conscience  is, 
they  know  not,  for  they  make  a  conscience  of 
everything  which  presents  itself;  for  where  any 
scruple  or  doubt  arises,  if  the  mind  i.-"  anxious  and 


hesitates  therein,  there  are  never  w-anting  things 
to  confirm  and  thus  to  oppress.  When  sucli  spirits 
are  present,  they  also  induce  a  sensible  anxiety  in 
the  part  of  the  abdomen  innnediately  below  the 
diaphragm  ;  they  are  likewise  present  with  man 
in  temptations.  I  have  spoken  with  them,  and 
have  perceived  that  they  have  not  any  extension 
of  the  thoughts,  so  as  to  acquiesce  in  things  more 
useful  and  necessary,  for  they  could  not  attend  to 
reasons,  because  they  remained  tenaciously  in 
their  own  opinion.  —J.  C.  .5385,  5.380. 

1507.  There  arc  companies  of  spirits  who  wan- 
der about,  and  by  turns  return  to  the  same  places 
evil  spirits  are  much  afraid  of  them,  for  they  tor- 
ment them  with  a  certain  kind  of  torture  ;  it  wag 
told  that  they  correspond  to  the  fundus  or  upper 
part  of  the  bladder  in  general,  and  to  the  muscular 
ligaments  thence  concentrating  themselves  towards 
the  sphincter,  where  the  urine  is  extruded  by  a 
mode  of  contortion.  —  »"?.  C  538!). 

1508.  There  are  also  kidneys,  which  are  called 
succENTURiATE  KIDNEYS,  and  sl\so kidnci/ capsulcs ; 
their  office  is,  not  so  much  to  secrete  the  serum, 
but  the  blood  itself,  and  to  transmit  the  purer  bjoot' 
towards  the  heart  by  a  short  circle ;  thus  also  tc 
prevent  the  spermatic  vessels,  which  are  in  the 
neighborhood,  from  carrying  ofl^  all  the  purer 
blood  ;  but  they  perform  their  principal  service  in 
embryos,  and  in  new-born  infants.  There  are 
chaste  virgins  who  constitute  that  province  in  the 
grand  man ;  prone  to  anxieties,  and  timid  lest  they 
should  be  disturbed,  they  lie  quiet  on  the  left  pai 
of  the  side  beneath  ;  if  any  thing  be  thought  i-e 
specting  heaven,  and  any  thing  concerning  thei 
change  of  state,  they  become  anxious  and  sigh,  of 
which  it  has  sometimes  been  given  mo  to  be  verj 
sensible.  When  my  thoughts  were  drawn  towards 
infants,  they  felt  a  remarkable  consolation  and  in- 
ternal joy,  which  also  they  openly  confessed ;  when 
likewise  any  thing  was  thought  in  which  was 
nothing  heavenly,  they  also  became  anxious  :  their 
anxiety  arose  principally  from  this,  that  they  are 
of  such  a  disposition  as  inclines  them  to  keep  the 
thoughts  fixedly  in  one  thing,  and  not  by  variety 
to  shake  off  anxieties.  That  they  belong  to  the 
above  province,  is  because  they  also  thus  detain 
the  mind  [animus]  of  another  constantly  in  certain 
thoughts,  in  consequence  whereof  such  things  rise 
up  and  manifest  themselves,  as  cohere  in  a  series, 
which  are  to  be  withdrawn,  or  from  which  man  is 
to  be  purified :  thus  also  the  interiors  become 
more  open  to  the  angels,  for  on  the  removal  of 
such  things  as  obscure  and  avert,  a  clearer  in- 
tuition and  influx  is  effected. 

1509.  Who  they  are,  who  constitute  the  province 
of  the  INTESTINES  iu  the  grand  man,  may  be  man- 
ifest in  some  measure  from  those  who  have  refer- 
ence to  the  stomach ;  for  the  intestines  are  con- 
tinued to  the  stomach,  and  the  offices  of  the  stom- 
ach there  increase,  and  become  more  harsh,  even 
to  the  last  intestines,  which  are  the  colon  and  the 
rectum  ;  «  herefore  tliey  who  are  in  these,  are  near 
to  the  hells  which  are  called  excrementitions.  In 
the  region  of  the  stomach  and  of  the  intestines, 
are  they  who  are  in  the  earth  of  lower  (things  or 
principles),  who,  because  they  have  drawn  with 
them  from  the  world  things  unclean,  which  stick 
close  in  their  tiioughts  and  affections,  are  on  this 
account  kept  there  for  some  time,  until  such  things 
are  wiped  away,  that  is,  are  cast  aside ;  when 
this  is  the  case,  they  can  be  elevated  to  heaven. 
They  who  are  there,  are  not  yet  in  the  grand  man, 
for  they  are  as  aliments  let  down  into  the  stomach, 
which  are  not  introduced   into  the  blood,  thus  into 


320 


COMPENDIUM    OF   THE    THEOLOGICAL    AND    SPIRITUAL 


the  body,  until  they  are  purified  from  their  dregs :  | 
they  who  are  defiled  with  more  earthly  dregs,  are 
beneath  those  in  the  region  of  the  intestines  ;  but 
the  excrements  themselves,  which  are  discharged, 
correspond  to  tho  hells,  which  are  called  the  ex- 
crementitious  hells.  —  .4.  C.  5:391,  5392. 

1510.  They  who  have  been  cruel  and  adulterers, 
in  the  other  life  love  nothing  better  than  filths  and 
excrements,  the  stenches  from  such  tilings  being 
to  them  most  sweet  and  delightful,  and  being  pre- 
ferred by  them  above  all  delights;  the  reason  is, 
because  they  correspond.  Tiiose  hells  are  partly 
beneath  the  buttocks,  partly  beneath  the  right  foot, 
and  partly  at  a  depth  in  front :  these  are  the  hells 
into  which  the  way  through  the  rectum  intestine 
leads. 

1511.  They  who  have  lived  solely  to  themselves 
and  to  pleasure,  without  regarding  any  other  use 
as  an  end,  are  also  beneath  the  buttocks,  and  ac- 
cording to  the  species  of  their  pleasures,  and  ac- 
cording to  their  ends,  pass  their  time  in  filth.  —  .4. 
e.  5394,  5395. 

Correspondence  of  the  Skin,  Elair,  and  Bones. 

1512.  The  case  with  correspondence  is  this  : 
the  things  in  man  which  have  the  greatest  life, 
correspond  to  those  societies  in  the  heavens,  which 
have  the  greatest  life,  and  thence  the  greatest 
happiness,  as  those  to  which  man's  external  and 
internal  sensories  correspond,  and  the  things  which 
are  of  the  understanding  and  the  will ;  but  the 
things  in  man,  which  have  less  life,  correspond  to 
such  societies  in  heaven  as  are  in  less  life,  as  the 
cuticles,  which  encompass  the  whole  body ;  also 
the  cartilages  and  the  bones,  which  support  and 
sustain  all  things  that  are  in  the  body  ;  and  also 
the  hairs,  which  spring  forth  from  the  cuticles. 

1513.  The  societies  to  which  the  cuticles  cor- 
respond are  in  the  entrance  to  heaven ;  and  to 
them  is  given  a  perception  of  the  quality  of  the 
spirits  who  crowd  to  the  first  threshold,  whom  they 
either  reject  or  admit ;  so  that  they  may  be  called 
the  entrances  or  thresholds  of  heaven. 

1514.  There  are  very  many  societies  which  con- 
stitute the  external  integuments  of  the  body,  with 
a  difference  from  the  face  to  the  soles  of  the  feet. 
.  .  .  There  are  very  many  such  spirits  from 
this  earth,  because  our  orb  is  in  externals,  and 
also  reacts  against  things  internal,  as  the  skin  is 
wont  to  do. 

1515.  They  who  in  the  life  of  the  body  had 
known  nothing  but  the  common  things  of  faith,  as 
that  the  neighbor  ought  to  be  loved,  and  from  that 
common  principle  had  done  good  alike  to  the 
wicked  and  to  the  well  disposed,  without  discrimi- 
nation, saying  that  every  one  was  their  neighbor ; 
such,  when  they  lived  in  the  world,  suffered  them- 
selves to  be  much  seduced  by  the  deceitful,  the 
hypocritical,  and  the  pretending ;  the  case  is  similar 
with  them  in  the  other  life,  neither  do  they  care 
what  is  said  to  them,  for  they  are  sensual,  and  do 
not  enter  into  reasons.  These  also  constitute  the 
skin,  but  the  exterior,  which  is  less  sensible.  I 
have  discoursed  with  those  who  constitute  the 
skin  of  the  skull.  But  these  spirits  are  as  different 
from  each  other  as  that  skin  is  from  itself  in  differ- 
ent places,  as  on  different  parts  of  the  skull,  to- 
wards the  occiput,  the  sinciput,  the  temples,  on 
the  face,  on  the  thorax,  the  abdomen,  the  loins,  the 
feet,  the  arms,  the  hands,  the  fingers. 

1516.  It  has  also  been  given  to  know  who  con- 
stitute the  scaly  skin,  which  skin  is  less  sensible 
than  all  the  other  coverings,  for  it  is  beset  with 
scales,  which  approach  to  something  like  a  tin^^ 


cartilage :  the  societies  which  constitute  it,  are 
such  as  reason  upon  all  subjects,  whether  it  be  so, 
or  be  not  so,  and  go  no  further  ;  when  I  discoursed 
with  them,  it  was  given  to  perceive,  that  they  had 
not  the  least  apprehension  of  what  is  true  or  not 
true,  and  the  more  they  reason,  the  less  they  appre- 
hend ;  nevertheless  they  seem  to  themselves  to  be 
wiser  than  others,  ibr  they  place  wisdom  in  the 
faculty  of  reasoning ;  they  do  not  at  all  know  that 
it  is  the  chief  characteristic  of  wisdom,  to  perceive 
without  reasoning  that  a  thing  is  so,  or  not  so. 
There  arc  also  several  of  them,  who  have  become 
such  in  the  world  in  consequence  of  confounding 
good  and  truth  by  philosophies ;  who  thence  have 
less  of  common  sense. 

1517.  There  are  also  spirits  by  whom  others 
speak,  and  who  scarcely  understand  what  they 
say ;  this  they  have  confessed,  but  still  they  speak 
much:  such  they  become,  who  in  the  life  of  the 
body  have  been  mere  babblers,  without  thinking 
at  all  on  what  they  have  said,  and  have  loved  to 
speak  on  all  subjects  :  it  has  been  told  that  they 
are  in  companies,  and  that  some  companies  of  them 
have  reference  to  the  membranes  which  cover  the 
viscera  of  the  body,  some  to  the  cuticles  which 
derive  little  from  the  sensitive  ;  for  they  are  only 
passive  powers,  and  act  nothing  from  themselves, 
but  from  others.  — ./?.  C.  5552-5557. 

1518.  The  societies  of  spirits,  to  whom  the 
cartilages  and  bones  correspond,  are  very  many  : 
but  they  are  such  as  have  in  them  very  little  of 
spiritual  life ;  as  there  is  very  little  of  life  in  the 
bones  respectively  to  the  soft  substances  which 
encompass  them  :  for  example,  as  there  is  in  the 
skull  and  the  bones  of  the  head  respectively  to 
each  brain,  and  the  medulla  oblongata,  and  to  the 
sensitive  substances  therein  :  and  also  as  there  is 
in  the  vertebrse  and  ribs,  respectively  to  the  heart 
and  lungs  ;  and  so  forth. 

1519.  It  has  been  shown  me  how  little  there 
is  of  spiritual  life  in  those  who  have  reference  to 
the  bones  ;  other  spirits  speak  by  them,  and  them- 
selves know  little  what  they  say,  but  still  they 
speak,  placing  their  delight  in  speaking  only. 
Into  such  a  state  are  they  reduced,  who  had  led  an 
evil  life,  and  yet  had  some  remains  of  good  stored 
up  in  them ;  these  remains  constitute  that  small 
portion  of  spiritual  life  after  the  vastations  of  sev- 
eral ages. 

1520.  They  who  emerge  out  of  vastations,  and 
administer  to  the  uses  for  which  the  bones  serve, 
have  not  any  determinate  thought,  but  common 
thought,  almost  indeterminate  ;  they  are  as  those 
who  are  called  distracted,  being  as  it  were  not  in 
the  body  ;  they  are  slow,  dull,  stupid,  and  are 
tardy  in  every  thing;  nevertheless  they  are  at 
times  not  untranquil,  because  cares  do  not  pene- 
trate, but  are  dissipated  in  their  common  obscurity. 
—  A.  C.  55()0-55l;2. 

1521.  In  the  skull  are  sometimes  felt  pains,  now 
in  one  part,  now  in  another,  and  there  are  apper- 
ceived  as  it  were  nuclei  there,  which  are  sepa- 
rated from  the  rest  of  the  bones,  and  which  thus 
are  in  pain :  by  experience  it  has  been  given  me 
to  know  that  such  things  exist  from  falses  grounded 
in  lusts.  .  .  .  Hence  it  is,  that  they  who 
have  lived  in  deadly  hatred,  and  in  the  revenges 
of  such  hatred,  and  from  these  in  falses,  have  skulls 
totTlly  hardened,  and  some  have  skulls  like  ebony, 
through  which  no  rays  of  light,  v.iiich  are  truths, 
penetrate,  but  are  altogether  reflected.  — A.  C. 
55!  )3. 

1522.  There  are  also  spirits  who  have  reference 
to  bones  still  harder,   as  to  the  teeth:  but  con- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


321 


cerning  these  it  has  not  been  given  to  know  much, 
only  that  they,  who  have  scarcely  any  thing  of 
spiritual  life  remaining,  when  they  are  exhibited 
to  view  in  the  light  of  heaven,  do  not  appear  in 
any  face,  but  only  as  to  the  teeth  instead  of  face  ; 
for  the  face  represents  the  interiors  of  man,  thus 
his  spiritual  and  celestial  [principles],  that  is,  the 
tilings  which  are  of  faith  and  charity  ;  they,  there- 
fore, who,  in  the  life  of  the  body  iiave  not  procured 
to  themselves  something  of  such  life,  appear  in  the 
above  manner.  —  Jl.  C.  551)5. 

152.3.  There  have  occasionally  been  with  me 
such  as  gnashed  with  the  teeth ;  they  were  from 
the  hells  containing  those,  who  have  not  only  led 
an  evil  life,  but  have  also  confirmed  themselves 
against  the  Divine,  and  have  referred  all  things  to 
nature  ;  they  gnash  with  the  teeth  in  speaking, 
which  is  dreadful  to  hear. 

1524.  As  there  is  a  correspondence  of  the  bones 
and  cuticles,  there  is  also  a  correspondence  of  the 
hairs,  for  these  Sprout  up  from  roots  in  the  cuticles  ; 
whatever  is  of  correspondence  with  the  Grand 
Man,  appertains  to  spirits  and  angels,  for  every 
one  as  an  image  has  reference  to  the  Grand  Man, 
The  angels  therefore  have  hair  decently  and  or- 
derly disposed ;  hair  represents  their  natural  life, 
and  its  correspondence  with  their  spiritual  life.  — 
,1  a  5568,  55(J9. 

1525  Hair  is  occasionally  mentioned  in  the 
Word,  and  there  signifies  the  natural  ;  the  reason 
is,  because  hairs  are  excrescences  in  the  ultimates 
of  man,  as  also  the  natural  is  respectively  to  his 
rational  and  to  the  inferiors  thereof:  it  appears 
to  man  when  he  lives  in  the  body,  that  the  natural 
is  the  all  in  him,  but  this  is  so  far  from  being  true, 
tiiat  the  natural  is  rather  an  excrescence  from  his 
internals,  as  hairs  are  from  those  things  which 
are  of  the  body ;  they  proceed  also  in  nearly  the 
like  manner  from  things  internal ;  wherefore  also 
men,  who  in  the  life  of  the  body  have  been  merely 
natural,  when  in  anotiier  life  they  are  presented 
to  view  according  to  that  state,  appear  hairy  as  to 
almost  the  whole  face :  moreover,  man's  natural 
is  represented  by  hair  ;  when  it  is  from  good,  it  is 
represented  by  decent  and  well-adjusted  hair,  but 
when  it  is  not  from  good,  by  unbecoming  and 
dishevelled  hair ;  it  is  from  this  representative,  that 
hair  in  the  Word  signifies  the  natural,  especially 
as  to  truth ;  as  in  Zechariah :  "  It  shall  come  to 
pass  in  that  day,  the  prophets  shall  be  ashamed,  a 
man  by  reason  of  his  vision,  when  he  hath  prophe- 
sied, and  they  shall  not  put  on  a  hairy  garment 
that  they  may  declare  a  lie,"  xiii.  4.  Hence  it  is 
evident  whence  Samson  had  strength  from  his  hair, 
concerning  whom  thus :  The  angel  of  Jehovah 
appeared  to  the  mother  of  Samson,  saying,  lo,  thou 
shalt  conceive  and  bear  a  son,  and  no  razor 
shall  come  up  upon  his  head,  he  shall  be  a  Naza- 
rite  of  God,  a  child  from  the  womb,"  Judges  xiii. 
S,  5  ;  and  afterwards,  that  he  told  Delilah,  that  if 
he  should  be  shaven,  his  strength  would  depart 
from  him,  and  he  should  be  rendered  weak  ;  and 
then,  when  he  was  shaven,  that  his  strength  de- 
parted, and  the  Philistines  seized  upon  him  ;  and 
afterwards,  when  the  hair  of  his  head  began  to 
grow,  as  he  was  shaven,  that  his  strength  returned, 
so  that  he  removed  the  pillars  of  the  house,  Judges 
xvi.  1  to  the  end :  who  does  not  see  that  in  these 
things  there  is  a  heavenly  arcanum,  which  no  one 
knows,  out  ne  who  is  instructed  concerning  rep- 
resentatives, viz.,  that  the  Nazarite  had  relation  to 
the  celestial  man,  and  so  long  as  he  had  hair,  had 
relation  to  the  natural  of  that  man,  who,  as  was 
said,  is  in  so  powerful*  and  strong  truth;  and 
41 


whereas  at  that  time  all  representatives,  which  were 
commanded  by  the  Lord,  had  such  force  and  effect, 
thence  Samson  had  his  strength.  — Jl.  C.  'J301. 

1520).  Tliere  are  many,  especially  females,  whose 
attention  has  been  wholly  taken  up  in  adorn- 
ing their  persons,  nor  have  they  thought  more 
deeply,  and  scarcely  at  all  concerning  eternal 
life  ;  this  is  pardonable  in  females  up  to  the  age 
of  youth,  when  the  ardor  ceases  which  is  wont 
to  precede  marriage  ;  but  if  in  maturer  age  they 
persevere  in  those  things,  when  they  can  under- 
stand otherwise,  they  then  contract  a  nature  which 
remains  after  death.  Such  females  in  the  other 
life  appear  with  long  hair  spread  over  the  face, 
which  they  also  comb,  supposing  elegance  to  con- 
sist therein  ;  for  to  comb  the  hair  signifies  to 
acconuiiodate  natural  things  that  they  may  appear 
handsome  ;  hence  it  is  known  by  others  what  is 
their  quality  ;  for  spirits  can  know  from  the  hair, 
its  color,  length,  the  manner  in  which  it  is  spread, 
what  had  been  the  quality  of  the  natural  life  in 
the  world.  —  Jl.  C.  5570. 

Correspondence  of  the  Touch. 

1.527.  That  to  touch  denotes  communication, 
translation,  and  reception,  is  because  the  interiors 
of  man  put  themselves  forth  by  external  things, 
especially  by  the  touch,  and  thereby  communicate 
themselves  with  another,  and  transfer  themselves 
to  another,  and  so  far  as  the  will  of  the  other  is  in 
agreement,  and  makes  one,  they  are  received ; 
whether  we  speak  of  the  will  or  the  love,  it  is  the 
same  thing,  for  what  is  of  the  love  of  man,  this  also 
is  of  his  will :  hence  also  it  follows  that  the  inte- 
riors of  man,  which  are  of  his  love  and  of  the 
thought  thence,  put  themselves  forth  by  the  touch, 
and  thus  communicate  themselves  with  another, 
and  transfer  themselves  into  another ;  and  so  far 
as  another  loves  the  person  or  the  things  which  the 
person  speaks  or  acts,  so  far  they  are  received. 
This  especially  manifests  itself  in  the  other  life, 
for  all  in  that  life  act  from  the  heart,  that  is,  from 
the  will  or  love,  and  it  is  not  allowed  to  act  front 
gestures  separate  thence,  nor  to  speak  from  the 
mouth  according  to  pretence,  that  is,  separately 
from  the  thought  of  the  heart :  it  is  there  evident 
how  the  interiors  communicate  themselves  with 
another,  and  transfer  themselves  into  another  by 
the  touch ;  and  how  another  receives  them  accord- 
ing to  his  love.  That  by  the  touch  of  the  hand 
is  also  signified  communication,  translation,  and 
reception,  is  because  the  active  principle  of  the 
whole  body  is  brought  together  into  the  arms  and 
into  the  hands,  and  interior  things  are  expressed 
in  the  Word  by  exterior :  hence  it  is  that  by  the 
arms,  by  the  hands,  and  especially  by  the  right 
hand,  is  signified  power.  — Jl.  C.  10,130. 

Correspondence  of  Diseases. 

1528.  Inasmuch  as  the  correspondence  of  dis- 
eases is  to  be  treated  of,  it  should  be  known,  that 
all  diseases  also  with  man  have  correspondence 
with  the  spiritual  world  ;  for  whatsoever  in  univer- 
sal nature  has  not  correspondence  with  the  spirit- 
ual world,  this  will  not  exist,  having  no  cause  from 
which  it  can  exist,  consequently  from  which  it  can 
subsist. 

1.521).  These  things  are  said  that  it  may  be 
known,  that  diseases  also  have  correspondence 
with  the  spiritual  world  ;  they  have  not  correspond- 
ence with  heaven,  which  is  the  grand  man,  but 
with  those  who  are  in  the  opposite,  thus  witii  those 
who  are  in  the  hells.  By  the  spiritual  world  in 
the  universal  sense  is  meant  both  heaven  and  hell 


322 


COMPENDIUM    OV    THE    THEOLOGICAL    AND    SPIRITUAL 


for  man,  when  he  dies,  passes  out  of  the  natural 
world  into  the  spiritual  world.  That  diseases  have 
correspondence  with  those  who  are  in  the  hells,  is 
because  diseases  correspond  to  the  lusts  and  pas- 
sions of  the  mind  [animus) ;  these  also  are  the 
origins  of  diseases :  for  the  origins  of  diseases  in 
common  are  intemperances,  luxuries  of  various 
kinds,  pleasures  merely  corporeal,  also  envyings, 
hatreds,  revenges,  lasciviousness,  and  the  like, 
whicli  destroy  the  interiors  of  man,  and  when  these 
are  destroyed,  the  exteriors  suffer,  and  draw  man 
into  disease,  and  thus  into  death ;  that  man  is  sub- 
ject to  death  by  reason  of  evils,  or  on  accoimt  of 
sin,  is  known  in  the  church ;  thus  also  he  is  sub- 
ject to  diseases,  for  these  are  of  death.  From  these 
things  it  may  be  manifest,  that  diseases  also  have 
correspondence  with  the  spiritual  world,  but  with 
unclean  things  there,  for  diseases  in  themselves  are 
unclean,  inasmuch  as  they  originate  in  things  un- 
clean, as  was  said  above. 

1530.  All  the  infernals  induce  diseases,  but 
with  a  difference,  by  reason  that  all  the  hells  are 
in  the  lusts  and  concupiscences  of  evil,  conse- 
quently against  those  things  which  are  of  heaven, 
wherefore  they  act  upon  (or  into)  man,  from  what 
is  opposite  :  heaven,  which  is  the  grand  man,  con- 
tains all  things  in  connection  and  safety ;  hell, 
because  it  is  in  the  ojjposite,  destroys  and  rends 
.all  things  asunder;  consequently  if  the  infernals 
are  applied,  they  induce  diseases,  and  at  length 
death.  But  it  is  not  permitted  them  to  flow  in 
even  into  the  solid  parts  themselves  of  the  body, 
or  into  the  parts  which  constitute  the  viscera,  the 
organs,  and  members  of  man,  but  only  into  the  lusts 
and  falsities :  only  when  man  falls  into  disease, 
they  then  flow  in  into  such  unclean  things  as  per- 
tain to  the  disease  ;  for,  as  was  said,  nothing  ever 
exists  with  man,  unless  there  be  a  cause  also  in 
the  spiritual  world ;  the  natural  with  man,  if  it 
were  separated  from  the  spiritual,  would  be  sepa- 
rated from  all  cause  of  existence,  thus  also  from 
every  thing  of  life.  Nevertheless  this  is  no  hin- 
derance  to  man's  being  healed  naturally,  for  the 
divine  providence  concurs  with  such  means.  That 
the  case  is  so,  has  been  given  to  know  by  much 
experience,  and  this  so  frequently  and  of  so  long 
continuance,  as  not  to  leave  a  doubt  remaining : 
for  evil  spirits  from  such  places  have  been  often 
and  for  a  long  time  applied  to  me,  and  according 
to  their  presence  they  induced  pains,  and  also  dis- 
eases ;  they  were  shown  me  where  they  were,  and 
what  was  their  quality,  and  it  was  also  told  me 
whence  they  were. 

1531.  A  certain  spirit,  who  in  the  life  of  the 
body  had  been  a  most  distinguished  adulterer,  and 
had  placed  his  highest  delight  in  committing  adul- 
tery with  several  women,  whom  immediately  after- 
wards he  rejected  and  held  in  aversion ;  and  who 
had  persevered  in  such  things  even  to  old  age ; 
and  who  was  moreover  devoted  to  pleasures,  and 
not  willing  to  do  good  and  be  serviceable  to  any 
one,  except  for  the  sake  of  self,  especially  for  the 
sake  of  his  adultery  ;  this  spirit  was  with  me  for 
eome  days,  being  seen  beneath  the  feet;  and  when 
the  sphere  of  his  life  was  communicated  with  me, 
wherever  he  came,  he  inflicted  some  pain  on  the 
periosteums  and  nerves  there,  as  on  the  toes  of 
the  sole  of  the  left  foot ;  and  when  it  was  permit- 
ted him  to  emerge,  he  inflicted  pain  on  the  parts 
where  he  was,  especially  on  the  periosteums  in  the 
loins,  also  on  the  periosteums  of  the  breast  beneath 
the  diaphragm,  and  likewise  on  the  inside  of  the 
teeth.  When  his  sphere  operated,  it  induced  also 
a  great  heaviness  in  the  stomach. 


1532.  There  appeared  a  large  quadrangular 
aperture  obliquely  tending  downwards  to  a  consid- 
erable depth ;  in  the  deep  there  was  seen  a  round 
aperture,  which  was  then  open,  but  presently 
closed ;  hence  there  exhaled  a  troublesome  heat, 
which  was  collected  from  various  hells,  arising  from 
lusts  of  various  kinds,  as  from  haughtiness,  las- 
civiousness, adulteries,  hatreds,  revenges,  quarrels, 
and  fightings,  whence  arose  in  the  hells  that  heat 
which  exhaled.  When  this  heat  acted  upon  my 
body,  it  instantly  induced  disease  like  that  of  a 
burning  fever ;  but  when  it  ceased  to  flow  in,  the 
disease  instantly  ceased.  When  man  falls  into 
such  disease,  which  he  had  contracted  from  his 
life,  then  immediately  an  unclean  sphere  corre- 
sponding to  the  disease  adjoins  itself,  and  is  pres- 
ent as  the  fomenting  cause.  That  I  might  know 
for  certain  that  this  is  the  case,  there  were  spirits 
from  several  hells  with  me,  by  whom  was  commu- 
nicated the  sphere  of  the  exhalations  thence,  and 
as  that  sphere  was  permitted  to  act  upon  the  solid 
parts  of  the  body,  I  was  seized  with  heaviness, 
with  pain,  yea,  with  disease  corresponding  thereto, 
which  ceased  in  a  moment,  as  those  spirits  were 
expelled :  and  lest  any  room  should  be  left  for 
doubt,  this  was  repeated  a  thousand  times. 

1533.  There  are  also  spirits  not  far  from  thence, 
who  infuse  unclean  colds,  such  as  are  those  of  a 
cold  fever,  which  also  it  was  given  to  know  by 
repeated  experience ;  the  same  spirits  also  induce 
such  things  as  disturb  the  mind ;  and  likewise  they 
induce  swoonings.  The  spirits  from  thence  are 
most  malicious. 

1534.  There  are  certain  spirits,  who  not  only 
have  reference  to  the  most  viscous  things  of  the 
brain,  which  are  its  excrementitious  parts,  but 
also  have  the  art  of  infecting  them  as  it  were  with 
poisons.  When  such  spirits  flock  together,  they 
rush  within  the  skull,  and  thence  by  continuity 
even  to  the  spinal  marrow.  This  cannot  be  felt 
by  those  whose  interiors  are  not  open ;  to  me  it 
was  given  manifestly  to  feel  tlieir  influence,  and 
also  their  attempt,  namely,  to  kill  me,  but  in  vain, 
because  I  was  defended  by  the  Lord.  It  was  their 
intention  to  take  away  from  me  every  intellectual 
faculty ;  I  was  fully  sensible  of  their  operation, 
and  also  of  a  pain,  which  nevertheless  presently 
ceased.  I  afterwards  discoursed  with  them,  and 
they  were  forced  to  confess  whence  they  were ; 
they  related  that  they  live  in  obscure  forests,  where 
they  dare  not  offer  any  violence  to  their  compan- 
ions, because  in  such  case  it  is  allowed  their  com- 
panions to  treat  them  cruelly ;  thus  they  are  kept 
in  bonds :  they  are  deformed,  of  a  beastly  coun- 
tenance, and  hairy.  It  was  told  me,  that  such 
were  they,  who  in  old  time  slew  whole  armies,  as 
it  is  written  in  the  Word ;  for  they  rushed  into 
the  chambers  of  the  brain  of  each  individual,  and 
occasioned  terror,  together  with  such  insanity,  that 
one  slew  another.  Such  at  this  day  are  kept  shut 
up  within  their  hell,  nor  are  they  let  out.  They 
have  reference  also  to  the  deadly  tumors  of  the 
head  within  the  skull.  It  was  said  that  they  rush 
within  the  skull,  and  thence  by  continuity  even 
into  the  spinal  marrow,  but  it  is  to  be  known,  that 
it  is  an  appearance  that  the  spirits  themselves  rush 
in,  they  being  carried  out  by  a  way  which  corre- 
sponds to  those  spaces  in  the  body,  which  is  felt 
as  if  the  illapsus  was  within;  this  is  the  effect  of 
correspondence ;  hence  their  operation  is  easily 
derived  into  the  man  to  whom  it  is  determined.  — 
Jl.  C.  5711-5717. 

1535.  There  are  others  who  in  the  life  of  the 
body  have  been  most  filthy,  their  filthiness  being 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


323 


such  as  cannot  be  mentionod  ;  they,  by  their  pres- 
ence and  influx  into  the  solid  parts  of  the  body, 
induce  a  weariness  of  life,  and  such  a  torpor  in  the 
members  and  joints,  that  a  man  cannot  raise  him- 
self out  of  bed.  They  are  most  contumacious,  not 
desisting  by  pimishments  as  other  devils.  They 
appear  near  the  head,  and  there  as  in  a  lying 
posture.  When  they  are  driven  away,  it  is  not 
done  suddenly,  but  slowly,  and  then  by  degrees 
they  are  rolled  down  towards  what  is  beneath  ;  and 
•when  they  come  into  the  deep,  they  are  tormented 
there  to  such  a  degree,  that  they  cannot  but  desist 
from  infesting  others.  Such  is  their  delight  in 
doing  evil,  that  nothing  is  more  delightful. 

153G.  There  have  been  spirits  with  me,  who  in- 
duced such  a  heaviness  in  the  stomach,  that  I 
seemed  to  myself  scarcely  able  to  live  ;  the  heav- 
iness was  so  great,  that  with  others  it  would  have 
occasioned  fainting  ;  but  they  were  removed,  and 
then  it  instantly  ceased.  It  was  said,  that  such 
spirits  are  they,  who  in  the  life  of  the  body  have 
not  been  devoted  to  any  employment,  not  even 
domestic,  but  only  to  pleasure ;  and  besides,  tiiey 
lived  in  filthy  ease  and  sluggishness,  nor  had  they 
any  concern  about  others ;  they  also  despised  faith : 
in  a  word,  they  were  animals,  not  men.  The 
sphere  of  such  with  the  sick  induces  torpor  in  the 
members  and  joints.  —  Jl.  C.  5722,  .5723. 

1537.  Inasmuch  as  death  is  from  no  other  source 
than  froni  sin,  and  sin  is  all  that  which  is  contrary 
to  divine  order,  thence  it  is  that  evil  closes  the 
smallest  and  altogether  invisible  vessels,  of  which 
the  next  greater  vessels,  which  are  also  invisible, 
are  composed  ;  for  the  smallest  and  altogether  in- 
visible vessels  are  continued  to  man's  interiors  : 
thence  comes  the  first  and  inmost  obstruction,  and 
thence  the  first  and  inmost  vitiation  in  the  blood ; 
this  vitiation,  when  it  increases,  causes  disease,  and 
at  length  death.  But  if  man  had  lived  the  life  of 
good,  then  his  interiors  would  be  open  to  heaven, 
and  through  heaven  to  the  Lord ;  thus  also  the 
smallest  and  invisible  vascula,  (it  is  allowable  to 
call  the  delineaments  of  the  first  stamina  vascula, 
by  reason  of  correspondence,)  would  be  open  ; 
whence  man  would  be  without  disease,  and  would 
only  decrease  to  ultimate  old  age,  until  he  became 
altogether  an  infant,  but  a  wise  infant ;  and  then 
when  the  body  could  no  longer  minister  to  its 
internal  man,  or  spirit,  he  would  pass  without  dis- 
ease out  of  his  terrestrial  body,  into  a  body  such 
as  the  angels  have,  thus  out  of  the  world  imme- 
diately into  heaven.  —  Jl.  C.  5726. 

Correspondences  among  the  Ancients. 

1538.  It  is  to  be  known,  that  the  scientifics  of 
the  ancients  were  altogether  other  than  the  scien- 
tifics at  this  day  :  the  scientifics  of  the  ancients 
treated,  as  was  said  above,  concerning  the  corre- 
spondences of  things  in  the  natural  world  with 
things  in  the  spiritual  world  ;  the  scientifics,  which 
at  this  day  are  called  Philosophies,  such  as  are 
those  of  Aristotle  and  the  like,  were  unknown 
to  them.  This  is  also  evident  from  the  books 
of  the  earlier  writers,  most  of  which  were  writ- 
ten in  such  terms  as  signified,  represented,  and 
corresponded  to  interior  things  :  this  may  be 
manifest  from  the  following,  not  to  mention  other 
things ;  that  they  assigned  to  Helicon  a  place 
on  a  mountain,  and  by  it  they  understood  heaven ; 
that  they  placed  Parnassus  beneath  on  a  hill,  and 
by  it  understood  scientifics ;  that  they  said  that  a 
flying  horse,  which  they  called  Pegasus,  did  there 
break  open  a  fountain  with  his  hoof;  that  they 
called  the  sciences  virgins,  and  so  forth  ;  for  they 


knew  from  correspondences  and  representatives, 
that  a  mountain  denoted  heaven,  tliat  a  hill  denoted 
that  heaven  which  is  beneath  or  which  is  with  man, 
that  a  horse  denoted  the  intellectual,  that  the  winga 
with  which  he  flew  were  spiritual  things,  that  a 
hoof  was  the  natural,  that  a  fountain  was  intelli- 
gence, and  that  the  three  virgins,  who  were  called 
graces,  were  the  aflt-ctions  of  good,  and  that  the 
virgins,  who  were  named  the  virgins  of  Helicon 
and  Parnassus,  were  the  aflicctions  of  truth.  In 
like  manner  they  assigned  to  the  sun  horses,  whose 
meat  they  called  ambrosia,  and  drink  nectar,  for 
they  knew  that  the  sun  signified  celestial  love, 
horses  the  intellectual  things  which  are  thence, 
and  that  meats  signified  celestial  things,  and  drinks 
spiritual  things.  From  the  ancients  also  it  is 
derived,  that  kings,  at  their  coronation,  should  sit 
upon  a  silver  throne,  should  be  clad  in  a  purple 
robe,  be  anointed  with  oil,  should  wear  on  the 
head  a  crown,  and  carry  in  their  hands  a  sceptre, 
a  sword,  and  keys,  should  ride  in  royal  pomp  on  a 
white  horse,  under  whose  feet  should  be  hoofs  of 
silver,  and  should  be  waited  on  at  table  by  thfe 
chief  persons  of  the  kingdom,  besides  other  cere- 
monies ;  for  they  knew  that  a  king  represented 
the  divine  truth  which  is  from  the  divine  good, 
and  hence  they  knew  what  is  signified  by  a  silver 
throne,  a  purple  robe,  anointing  oil,  a  crown,  a 
sceptre,  a  sword,  keys,  a  white  horse,  hoofs  of 
silver,  and  being  waited  upon  by  the  chief  per- 
sons ;  who  at  this  day  knows  these  things,  and 
where  are  the  scientifics  which  teach  them  ?  Men 
call  them  emblematical,  being  entirely  ignorant  of 
every  thing  relating  to  correspondence  and  repre- 
sentations. From  these  things  it  is  manifest,  of 
what  quality  the  scientifics  of  the  ancients  were, 
and  that  those  scientifics  led  them  into  knowledge 
concerning  things  spiritual  and  celestial,  the  very 
existence  of  which  also  at  this  day  is  scarcely 
known.  The  scientifics,  which  succeeded  in  place 
of  them,  and  which  are  properly  called  philosoph- 
ies, rather  draw  the  mind  off  from  knowing  such 
things,  because  they  may  be  applied  also  to  con- 
firm falses,  and  likewise  cast  the  mind  into  dark- 
ness when  truths  are  confirmed  by  them,  inasmuch 
as  most  of  them  are  bare  expressions,  whereby 
confirmations  are  effected,  which  are  apprehended 
by  few,  and  concerning  which  even  those  few  dis- 
pute. Hence  it  may  be  evident,  how  far  mankind 
have  receded  from  the  erudition  of  the  ancients, 
which  led  to  wisdom.  The  Gentiles  had  those 
scientifics  from  the  ancient  church,  the  external 
worship  of  which  consisted  in  representatives  and 
significatives,  and  the  internal  in  those  things 
which  were  represented  and  signified.  —  A.  C. 
4966.     (See  also  198-203.) 

Force  of  Correspondences. 

1539.  Correspondences  have  all  force,  insomucli 
that  what  is  done  on  earth  according  to  corre- 
spondences, this  avails  in  heaven,  for  correspond- 
ences are  from  the  Divine.  They  who  are  in 
the  good  of  love  and  of  faith,  are  in  correspond- 
ence, and  the  Divine  does  all  things  with  them, 
for  from  the  Divine  is  the  good  of  love  and  the 
good  of  faith.  All  the  miracles  recorded  in  the 
Word  were  done  by  correspondences.  The  Word 
is  so  written,  that  the  single  things  therein,  even 
to  the  most  minute,  correspond  to  those  things  that 
are  in  heaven  ;  hence  the  Word  has  Divine  force  : 
and  it  conjoins  heaven  with  earth,  for  when  the 
Word  is  read  on  earth,  the  angels  who  are  in . 
heaven  are  moved  to  the  holy  which  is  in  the  in- 
ternal sense ;  this  is  effected  by  the  correspond- 


324 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    Sl'IRITUAL 


ences  of  the  single  things  in  the  Word.  —  A.  C. 
8615. 

Note.  —  The  subject  of  correspondence  could  not  be  more  fully 
represented  in  this  part  of  tlie  work,  altlioU(;h  it  is  so  important, 
for  the  reason  that  it  is  so  universally  ditlused  throughout  the 
whole  work.  But  for  a  further  account  of  this  science,  and  of 
its  origin  and  history,  the  reader  may  consult  198-^04,  476-479, 
495-498,  519, 520,  OOB-GIO,  7:34-733,  790-806. 


PAET  IX. 
SPIRITUAL  INFLUX. 

Ouly  one  Life,  which  flows  in  and  vivifies  all 
Forms. 

L540.  From  very  much  experience  I  am  in- 
structed, that  there  is  but  one  single  life,  which  is 
that  of  the  Lord,  which  flows  in  and  causes  man 
to  live,  yea,  causes  both  the  good  and  the  wicked 
to  live  ;  to  this  life  correspond  forms  which  are 
substances,  and  which  by  continual  divine  influx 
are  so  vivified,  that  they  appear  to  themselves  to 
live  from  themselves.  —  A.  C.  3484. 

154L  The  case  in  general  with  influx  out  of  the 
spiritual  world  into  man  is  this,  that  man  cannot 
think  any  thing,  or  will  any  thing,  from  himself,  but 
that  every  thing  flows  in,  good  and  truth  from  the 
Lord  tlirough  heaven,  thus  through  the  angels  wlio 
are  with  man  ;  evil  and  the  false  from  hell,  thus 
through  the  evil  spirits  who  are  with  man ;  and 
this  into  man's  thought  and  will.  I  am  aware  that 
this  will  appear  a  very  great  paradox,  because  it 
is  contrary  to  appearance,  but  experience  itself 
shall  dictate  how  the  case  is. 

1542.  Not  any  man,  spirit,  or  angel,  in  any  case 
has  life  from  himself,  thus  neither  can  he  think 
and  will  from  himself,  for  man's  life  is  in  thinking 
and  willing,  while  speaking  and  acting  is  the  life 
thence  derived.  For  there  is  only  one  life,  namely, 
the  Lord's,  which  flows  in  into  all,  but  is  variously 
received,  and  this  according  to  the  quality  which 
man  by  his  life  has  induced  upon  his  soul ;  hence 
with  the  evil  goods  and  truths  are  turned  into 
evils  and  falses,  but  with  the  good  they  are  re- 
ceived, goods  as  goods,  and  truths  as  truths.  Tiiis 
will  admit  of  comparison  with  the  light  which 
flows  in  from  the  sun  into  objects,  and  which  is 
there  diversely  modified  and  variegated  according 
to  the  form  of  the  parts,  and  is  thence  turned  into 
colors  either  sad  or  cheerful.  Man,  during  his  life 
in  the  world,  induces  a  form  in  the  most  pure  sub- 
stances of  his  interiors,  so  that  it  may  be  said  that 
he  forms  his  own  soul,  that  is,  its  quality,  and  ac- 
cording to  that  form  fne  Lord's  life  is  received, 
which  is  the  life  of  his  love  towards  the  universal 
human  race.  —  A.  C.  5846,  5847.  (See  also  1283- 
1289.) 

1543.  He  who  does  not  know  how  the  case  is  with 
man's  intellectual  faculty,  and  how  man  can  take 
a  view  of  things,  perceive  them,  think  analytically, 
form  conclusions  thence,  and  at  length  refer  to 
the  will,  and  by  the  will  into  act,  such  a  one  sees 
nothing  to  admire  herein  ;  he  supposes  that  all 
things  thus  flow  naturally,  not  being  at  all  aware, 
that  all  and  single  things  are  from  influx  through 
heaven  from  the  Lord,  and  that  man  without  such 
influx  cannot  think  at  all,  and  that  on  the  cessation 
of  influx,  the  all  of  thought  ceases.  —  A.  C.  5288. 

Illustration  of  Influx  by  the  Sight  of  the  Eye. 

1544.  "  Thou  God  seest  me."  —  That  these  words 
signify  influx,  may  appear  from  what  has  been 
already  stated.    Intuition  from  a  superior  principle 


into  an  mferior  one,  or,  what  is  the  .same  thing, 
from  an  interior  principle  into  an  exterior,  is  called 
influx,  because  it  is  effected  by  influx  ;  as,  in  re- 
spect to  the  interior  vision  appertaining  to  man, 
unless  it  flowed  continually  into  his  external 
vision,  or  that  of  the  eye,  it  would  be  impossible 
for  the  latter  to  take  in  and  discern  any  object ; 
because  it  is  the  interior  vision  which,  by  means 
of  the  eye,  takes  in  those  things  which  the  eye 
sees,  and  not  the  eye  itself,  although  it  appears  so. 
Hence  also  it  may  be  seen,  how  much  that  man  is 
involved  in  the  fallacies  of  the  senses,  who  believes 
that  it  is  the  eye  that  sees,  when  the  truth  is,  that 
it  is  the  sight  of  his  spirit,  which  is  interior  sight, 
that  sees  by  means  of  the  eye.  The  spirits  who 
were  present  with  me  saw  through  my  eyes  the 
objects  of  this  world,  as  perfectly  as  I  myself  did, 
but  some  of  them,  who  were  still  involved  in  the 
fallacies  of  the'  senses,  supposed  that  they  saw 
them  through  their  own  eyes  ;  but  it  was  shown 
them  that  it  was  not  so,  for  when  my  eyes  were 
shut  they  saw  nothing  in  this  atmospherical  world. 
The  case  is  similar  with  man  ;  it  is  not  the  eye 
which  sees,  but  his  spirit  by  the  eye.  The  same 
may  also  be  concluded  from  dreams,  in  which 
sometimes  man  sees  as  in  open  day.  But  this  is 
not  all :  the  case  is  similar  with  respect  to  this 
interior  sight,  or  that  of  the  spirit.  Tliis  also  does 
not  see  of  itself,  but  from  a  vision  still  more  in- 
terior, which  is  that  of  the  rational  principle  :  nay, 
even  this  does  not  see  of  itself,  but  there  is  a  sight 
still  more  interior,  which  is  that  of  the  internal 
man ;  but  Ave  must  advance  farther  yet :  for 
neither  does  the  internal  man  see  of  itself;  but  it 
is  the  Lord,  by  means  of  the  internal  man,  who 
alone  sees,  because  he  alone  lives  ;  and  he  gives 
to  man  the  faculty  of  seeing,  and  with  it  the  ap- 
pearance as  if  he  saw  himself.  Thus  it  is  in  re 
gard  to  influx.  —  A.  C.  1954. 

1545.  It  is  said  that  God  opens  the  eyes,  when 
he  opens  the  interior  sight  or  understanding,  which 
is  effected  by  an  influx  into  man's  rational,  or 
rather  into  the  spiritual  of  his  rational,  and  this  by 
the  way  of  the  soul,  or  an  internal  way  unknown 
to  man :  this  influx  is  the  state  of  his  illustration, 
in  which  are  confirmed  to  him  the  truths  which  he 
hears,  or  which  he  reads,  by  a  certain  perception 
within  in  his  intellectual.  Man  believes  this  to 
be  innate  with  him,  and  to  proceed  from  his  own 
proper  intellectual  faculty,  but  he  is  greatly  de- 
ceived, it  being  an  influx  through  heaven  from  the 
Lord  into  the  obscure,  fallacious,  and  apparent,  of 
man,  and  by  the  good  therein,  causing  those  things 
which  he  believes  to  resemble  truth  :  but  they 
only  are  blessed  with  illustration  in  the  spiritual 
things  of  faith,  who  are  spiritual ;  this  is  what  is 
signified  by  God's  opening  the  eyes.  —  A.  C  2701, 

luflux  of  Good  from  the  Lord  checked  by  the 
EvU  of  3lan. 

1546.  The  good,  which  continually  flows  in 
from  the  Lord  with  man,  perishes  only  by  evils 
and  the  falses  thence,  and  by  falses  and  the  evils 
thence  :  for  as  soon  as  that  good  comes  continuous 
through  the  internal  man  to  the  external  or  natural, 
it  is  met  by  evil  and  the  false,  whereby  the  good 
is  in  various  manners  torn  in  pieces  and  extin- 
guished as  by  wild  beasts  ;  hence  the  influx  of 
good  through  the  internal  man  is  cliecked  and 
stopped,  consequently  the  interior  mind,  through 
which  the  influx  passes,  is  closed,  and  only  so 
much  of  the  spiritual  is  admitted  through  it,  as 
may  enable  the  natural  man  to  reason  and  speak, 
but  in  such  case  ouly  from  things  terrestrial,  cor 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


325 


poreal,  and  worldly,  and  indeed  against  good  and 
truth,  or  in  their  favor  merely  from  pretence  or 
craft-  It  is  a  universal  law  thnt  influx  accommo- 
dates itself  according  to  efflux,  and  tluit  if  the 
efflux  be  checked  the  influx  is  checked  ;  through 
the  internal  man  there  is  an  influx  of  good  and 
trith  from  the  Lord,  through  the  external  there 
must  be  an  efllux,  namely,  into  the  life,  that  is,  in 
the  exercise  of  charity  ;  when  this  efllux  exists, 
then  there  is  a  continual  influx  from  heaven,  that 
is,  through  heaven  from  the  Lord :  whereas  if 
efflux  be  not  given,  but  if  in  the  external  or  nat- 
ural man  there  be  resistance,  that  is,  evil  and  the 
false,  which  tear  in  pieces  and  extinguish  the  in- 
flowing good,  it  follows  from  the  universal  law 
above  mentioned  that  the  influx  acconnnodates  it- 
self to  the  efflux  ;  consequently  that  the  influx  of 
good  draws  itself  back,  and  so  the  internal  through 
which  passes  the  influx,  is  closed,  and  by  that 
closure  is  occasioned  stupidity  in  things  spiritual, 
insomuch  that  a  man  of  this  description  knows 
nothing  concerning  eternal  life,  nor  is  willing  to 
know ;  and  at  length  he  becomes  an  insanity,  so 
that  he  opposes  falses  to  truths,  and  calls  the 
former  truths  and  the  latter  falses,  and  opposes 
evils  to  goods,  and  makes  the  former  goods  and 
the  latter  evils  ;  thus  good  is  altogether  torn  in 
pieces.  —  Jl.  C.  58"28. 

1647.  The  Lord  continually  flows  in  through 
man's  internal  with  good  and  truth  ;  good  gives 
life  and  its  heat,  which  is  love,  but  truth  gives 
illustration  and  its  light,  which  is  faith :  but  this 
influx  with  the  evil,  when  it  proceeds  further, 
namely,  into  exteriors,  is  resisted  and  rejected,  or 
is  perverted  or  suffocated  ;  and  then,  according  to 
the  rejection,  perversion,  or  suffocation,  the  inte- 
riors are  closed,  an  entrance  only  remaining  open 
here  and  there  as  through  clefts  round  about ; 
hence  tJiere  remains  to  man  the  faculty  of  thinking 
and  willing,  but  against  truth  and  good.  This 
closing  penetrates  towards  the  exteriors  more  and 
more,  according  to  the  life  of  evil,  and  the  per- 
Buasion  of  the  false  thence,  and  this  even  to  the 
sensual,  from  which  is  afterwards  the  thought : 
pleasures  and  appetites  then  swallow  up  every 
thing:  in  such  a  state  are  they  who  are  in  the 
hells.  —  A.  C.  6564. 

All  Evil  and  False  also  flows  in :  why  then  is 
it  imputed  I 

1548.  The  case  is  similar  with  what  is  evil  and 
false.  It  is  agreeable  to  the  doctrines  derived 
from  the  Word,  that  the  devil  is  continually  en- 
deavoring to  seduce  man,  and  that  he  is  continually 
inspiring  evil,  whence  also  it  is  said,  when  any 
one  has  committed  any  enormous  crime,  that  he 
has  suffered  himself  to  be  seduced  by  the  devil. 
This  also  is  tpue,  but  few  if  any  believe  it ;  for  as 
all  good  and  truth  is  from  the  Lord,  so  every  thing 
evil  and  false  is  from  hell,  that  is,  from  the  devil, 
for  hell  is  the  devil.  Hence  it  may  appear,  that 
as  all  good  and  truth,  so  also  all  the  evil  and  false 
flows  in,  consequently  also  the  thinking  and  will- 
ing evil  ;  and  as  these  things  also  flow  in,  it  may 
be  concluded  by  those  who  have  any  strength  of 
judgment  and  power  of  reflection,  that  the  all  of 
life  inflows,  although  it  appears  as  if  it  were  in 
man.  That  this  is  the  case,  has  been  frequently 
shown  to  the  spirits  who  have  recently  come  from 
the  world  into  another  life ;  but  some  of  them 
have  said,  that  if  every  thing  evil  and  false  inflows, 
then  nothing  of  evil  and  the  false  can  be  imputed 
to  tliem,  and  that  they  are  not  in  fault,  because 
it  came  from  another  source.     But  they  received 


for  answer,  that  they  appropriated  it  to  themselves 
by  this,  that  they  believed  themselves  to  think 
from  themselves  and  to  will  from  themselves, 
whereas  if  they  had  believed  as  the  case  really  is, 
they  would  then  not  have  appropriated  those  things 
to  themselves :  for  they  would  then  also  have 
believed  that  all  good  and  truth  is  from  the  Lord, 
and  if  they  had  believed  this,  they  would  have 
suff*ered  themselves  to  be  led  by  the  Lord,  and 
would  thereby  have  been  in  another  state  ;  and 
then  the  evil  which  had  entered  into  the  thought 
and  will  would  not  have  aflfected  them,  for  there 
would  not  have  come  forth  evil,  but  good,  for  the 
things  which  enter  in  do  not  affect,  but  those 
which  come  out,  according  to  the  Lord's  words  in 
Mark,  chap.  vii.  15.  Many,  however,  can  know 
this,  but  fev.-  can  believe.  — J}.  C.  4151. 

1549.  It  is  further  to  be  known,  that  the  evil 
which  enters  into  the  thought  does  not  hurt  man, 
because  evil  is  continually  infused  by  spirits  from 
hell,  and  is  continually  repelled  by  the  angels  ; 
but  when  evil  enters  into  the  will,  it  then  hurts, 
for  then  it  also  conies  forth  into  act  as  often  as 
external  bonds  do  not  restrain.  Evil  enters  into 
the  will  by  being  detained  in  the  thought,  by  con- 
sent, especially  by  act  and  delight  thence.  —  A, 
a  6204. 

1550.  It  is  further  to  be  known,  that  all  evil 
flows  in  from  hell,  and  all  good  through  heaven 
from  the  Lord  ;  but  the  reason  why  evil  is  appro- 
priated to  man  is,  because  he  believes  and  per- 
suades himself,  that  he  thinks  and  does  it  from 
himself,  thus  he  makes  it  his  own  ;  if  he  believed 
as  the  case  really  is,  evil  would  not  then  be  ap- 
propriated to  him,  but  good  from  the  Lord  would 
be  appropriated  to  him,  for  then  immediately  when 
evil  flowed  in,  he  would  think  that  it  was  from 
the  evil  spirits  with  him,  and  when  he  thought 
this,  the  angels  would  avert  and  reject  it,  for  the 
influx  of  the  angels  is  into  what  a  man  knows  and 
believes,  but  not  into  what  he  does  not  know  and 
believe,  for  it  is  not  fixed  any  where  but  where 
there  is  something  appertaining  to  man.  When 
man  thus  appropriates  evil  to  himself,  he  procures 
to  himself  a  sphere  of  that  evil,  which  sphere  is 
that  to  which  spirits  from  hell  adjoin  themselves, 
who  are  in  a  sphere  of  like  evil,  for  like  is  con- 
joined to  like.  —  A.  C.  6206.  (See  also  1283- 
1289.) 

Influx  twofold:   immediate  from  the  Lord, 
and  mediate  through  Heaven. 

1551.  The  natural  subsists  and  lives  by  virtue 
of  influx  from  the  internal,  that  is,  through  the  m- 
ternal  from  the  Lord.  For  the  natural,  without 
influx  thence,  has  not  any  life,  because  it  is  in  the 
nature  of  the  world,  and  thence  derives  all  that  it 
has,  and  the  nature  of  the  world  is  altogether  with- 
out life  ;  wherefore  that  the  natural  with  man  may 
live,  there  must  be  influx  from  the  Lord,  not  only 
immediate  from  himself,  but  also  mediate  through 
the  spiritual  world,  consequently  with  man  into  his 
internal,  ftjr  this  is  in  the  spiritual  world.  —  A.  C. 

mm. 

1552.  How  the  case  is  with  the  influx  of  each 
life,  namely  of  the  life  of  thought  and  of  the  life  of 
will  from  the  Lord,  has  been  given  to  know  by 
revelation  ;  namely  that  the  Lord  flows  in  in  a  two- 
fold manner,  that  is,  through  heaven  mediately, 
and  from  Himself  immediately,  and  that  from  Him- 
self He  flows  in  both  into  man's  rationals,  which 
are  his  interiors,  and  into  his  naturals  which  are 
exteriors.  —  A.  C.  6472. 

1553.  The  case  with  every  good,  which  con- 


326 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


stitutes  celestial  life,  thus  eternal  life,  with  man 
and  with  angel,  is  this :  the  inmost  of  good  is  the 
Lord  Himself,  consequently  the  good  of  love 
which  is  immediately  from  Him  :  the  good  which 
next  succeeds  is  the  good  of  mutual  love  ;  next 
the  good  of  charity  towards  the  neighbor ;  lastly 
the  good  of  faith ;  this  is  the  successive  order  of 
goods  from  tlie  inmost :  lience  it  may  be  manifest 
how  the  case  is  with  immediate  and  mediate  in- 
flux :  in  general,  so  much  as  a  good  succeeding  in 
order,  or  exterior,  has  in  it  interior  good,  so  much 
it  is  a  good,  for  so  much  it  is  nearer  to  the  Lord 
Himself,  who,  as  was  said,  is  the  inmost  good  : 
but  the  successive  arrangement  and  ordination  of 
interior  goods  in  exterior,  varies  in  all  and  single 
subjects  according  to  reception,  and  reception  is 
according  to  the  spiritual  and  moral  life  of  every 
one  in  the  world,  for  the  life  in  the  world  remains 
witli  every  one  to  eternity.  The  influx  of  the 
Lord  is  also  immediate  with  every  one,  for  without 
immediate  influx  the  mediate  is  of  no  effect :  im- 
mediate influx  is  received  according  to  the  order 
in  which  a  man  or  an  angel  is,  thus  according  to 
the  divine  truth  which  is  from  the  Divine,  for  this 
is  order;  the  order  itself  therefore  with  man  is 
that  he  should  live  in  the  good  which  is  from  the 
Lord,  that  is  that  he  should  live  from  the  Lord. 
This  influx  is  continual,  and  adjoined  to  all  and 
single  things  of  the  will  of  man,  directing  tliem  to 
order  as  far  as  possible  ;  for  man's  proper  will  is 
continually  leading  him  away.  The  case  herein 
is  as  with  the  voluntary  and  involuntary  [tilings] 
with  man  ;  his  voluntary  [things]  continually  lead 
away  from  order,  but  the  involuntary  continually 
bring  back  to  order :  hence  it  is  that  the  motion 
of  the  heart,  which  is  involuntary,  is  altogether  ex- 
empt from  man's  will,  in  like  manner  the  action  of 
the  cerebellum,  and  that  the  motion  of  the  heart 
and  the  powers  of  the  cerebellum  rule  the  volun- 
tary [things]  lest  tliese  latter  should  transgress  all 
limits,  and  extinguish  the  life  of  the  body  before 
its  time  ;  on  which  account  the  principles  acting 
from  both,  namely,  from  the  involuntary  as  well  as 
the  voluntary  things  in  the  whole  body,  proceed  in 
conjunction.  These  things  are  said  in  order  to 
illustrate  in  some  measure  the  idea  concerning  the 
immediate  and  mediate  influx  of  the  celestial 
things  of  love  and  of  the  spiritual  things  of  faith 
from  the  Lord.  — ^.  C.  9G83. 

1554.  From  the  Lord  proceeds  divine  truth  im- 
mediately and  mediately :  what  proceeds^  immedi- 
ately, is  above  all  the  understanding  of  angels  ; 
but  what  proceeds  mediately,  is  adequate  to  the 
angels  in  the  heavens,  and  also  to  men,  for  it 
passes  through  heaven,  and  hence  puts  on  angelic 
quality,  and  human  quality  :  but  into  this  truth  also 
.the  Lord  flows  in  immediately^  and  thereby  leads 
angels  and  men  both  mediately  and  immediately. 
For  all  and  single  things  are  from  the  First  Esse, 
and  the  order  is  so  instituted,  that  the  First  Esse 
may  be  present  in  the  derivatives  both  mediately 
and  immediately,  thus  alike  in  the  ultimate  of 
order  and  in  the  first  of  order:  for  the  divine  truth 
itself  is  the  only  substantial,  the  derivatives  being 
nothing  else  but  successive  forms  thence  result- 
ing ;  whence  also  it  is  evident,  that  the  Divine 
flows  in  likewise  immediately  into  all  and  single 
things,  for  from  the  divine  truth  all  things  were 
created,  the  divine  truth  being  the  only  essential, 
thus  the  source  of  all  tilings.  The  divine  truth  is 
what  is  called  the  Word  in  John  ;  "  In  the  begin- 
ning was  the  Word,  and  the  Word  was  with  God, 
and  God  was  the  Word  ;  all  tilings  were  made  by 
Him,  and  without  Him  was  not  any  tiling  made  that 


was  made,"  i.  1,  2.  By  such  influx  the  Lord  leads 
man  not  only  by  providence  in  the  universal,  but 
also  in  every  thing  singular,  yea,  in  the  most  sin- 
gular of  all  things.  That  there  is  an  immediate 
influx  of  the  Lord  where  there  is  also  a  mediate, 
thus  in  tlie  ultimate  of  order  alike  as  in  the  first  of 
order,  has  been  told  me  from  heaven,  and  there 
has  been  given  a  living  perception  of  the  thing  ; 
also  that  what  is  effected  by  mediate  influx,  that 
is  through  heaven  and  through  the  angels  there, 
is  very  little  respectively  ;  and  further,  that  tlie 
Lord  by  immediate  influx  leads  heaven,  and  at  the 
same  time  by  it  keeps  all  and  single  things  there 
in  their  connection  and  order.  —  Jl.  C   7004. 

1555.  That  many  things  are  effected  upon  earth 
immediately  [from  tlie  Lord],  is  evident  from  the 
case  of  the  apostles,  who  sometimes,  when  they 
spoke,  were  inspired  by  the  Holy  Spirit,  and  the 
words  which  they  should  speak  were  given  to 
them,  which  was  immediate  inspiration.  Never- 
theless tlie  Lord  desires  that  all  things,  even  to 
the  minutest  particulars,  should  flow  according  to 
order,  so  that  they  should  proceed,  as  it  were,  of 
their  own  accord ;  for  the  Lord  is  Order  [itself], 
and  thus  He  establishes  order,  such  as  it  is  in  the 
human  body,  in  which  all  things,  even  to  the 
minutest  particulars,  flow,  as  it  were,  in  a  sponta- 
neous manner.  —  S.  D.  1509. 

1556.  The  influx  of  truth  Divine  is  immediate 
in  the  first  state  of  man  when  he  is  regenerating, 
but  the  influx  is  immediate  and  mediate  in  the 
second  state,  that  is,  when  he  is  regenerated. 
When  the  influx  is  immediate,  the  Lord  indeed 
flows  in  with  good  and  truth,  but  then  the  good  is 
not  perceived  but  the  trutli,  therefore  then  man  is 
led  by  truth,  not  so  by  good  ;  but  when  the  influx 
is  at  the  same  time  mediate,  then  good  is  perceived, 
for  the  mediate  influx  is  into  the  external  sensual 
of  man,  whence  it  is  that  man  is  then  led  of  the 
Lord  by  good.  —  Jl.  C.  8701. 

1557.  As  to  what  further  concerns  this  subject, 
it  is  to  be  known,  that  some  things  also  come  from 
the  angels  themselves,  who  are  with  man  ;  but  all 
the  good  and  truth  which  are  of  faith  and  charity, 
that  is,  of  new  life  with  man,  come  from  the  Lord 
alone,  also  through  the  angels  from  Him  *,  in  like 
manner  all  arrangement,  which  is  continual,  for 
that  use.  The  things  which  come  from  the  angels 
themselves,  are  such  as  accommodate  themselves 
to  the  affections  of  man,  and  in  themselves  are  not 
goods,  but  still  serve  for  introducing  the  goods  and 
truths  which  are  from  the  Lord.  —  ♦4.  C.  8728. 

All  Influx  with  Man  eflected  by  S  »  itties  of 
Spirits  and  Angels. 

1558.  That  it  may  be  comprehended  hi.v/  the 
case  is  in  regard  to  the  goods  and  truths  in  man, 
it  may  be  expedient  to  reveal  what. is  known  to 
scarce  any  one.  It  is  indeed  known  and  ac- 
knowledged that  all  good  and  all  truth  is  from  the 
Lord  ;  and  it  is  even  acknowledged  by  some,  that 
there  is  an  influx,  but  of  such  a  nature  as  to  be 
unknown  to  man.  Yet  because  it  is  not  known, 
at  least  not  acknowledged  in  heart,  that  about 
man  there  are  spirits  and  angels,  and  that  the  inter- 
nal man  is  in  the  midst  of  them,  and  is  thus  ruled 
of  the  Lord,  it  is  little  believed,  although  it  is  said. 
There  are  innumerable  societies  in  another  life, 
which  are  disposed  and  arranged  by  the  Lord  ac- 
cording to  all  the  genera  of  good  and  truth,  and 
societies  which  are  in  the  opposite,  according  to 
all  the  genera  of  evil  and  the  false ;  insomuch  that 
tliere  is  not  any  genus  of  good  and  truth,  nor 
any  species  of  that  genus,  nor  even  any  specific 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


327 


difference,  but  what  has  such  angelic  societies,  or 
to  wliich  angelic  societies  do  not  correspond.  On 
the  other  iiand,  there  is  not  any  genus  of  evil  and 
the  fals"^,  nor  any  species  of  that  genus,  nor  even 
any  specific  difference,  wiiich  has  not  correspond- 
ing diabolical  societies.  Every  man  is  in  society 
with  these  as  to  his  interiors,  that  is,  as  to  his 
thoughts  and  affections,  although  he  is  ignorant  of 
it.  Hence  comes  all  wliich  man  thinks  and  wills, 
insomuch  that  if  the  societies  of  spirits  and  angels, 
in  which  he  is,  were  taken  away,  that  moment  he 
would  cease  to  have  either  thought  or  will,  yea, 
that  moment  he  would  fall  down  absolutely  dead. 
Such  IS  the  state  of  man,  although  he  believes  that 
lie  has  an  things  from  himself,  and  that  there  is 
neither  hell  nor  heaven,  or  that  hell  is  fax  removed 
from  him,  and  also  heaven.  Moreover,  the  good  in 
man  appears  to  him  as  something  simple  or  as  one  ; 
but  yet  it  is  so  manifold  and  consists  of  such  vari- 
ous things,  that  it  can  in  no  wise  be  explored  even 
in  its  generals  alone.  The  case  is  the  same  with 
the  evil  in  man.  Such  as  the  good  is  in  man,  such 
is  the  society  of  angels  with  him,  and  such  as  the 
evil  is  in  man,  such  is  the  society  of  evil  spirits 
with  him.  Man  invites  to  himself  such  societies, 
or  places  himself  in  the  society  of  such,  inasnmch 
as  like  associates  with  like.  For  example  ;  he 
who  is  covetous  invites  to  himself  the  societies  of 
similar  spirits  who  are  in  that  lust.  He  who  loves 
liimself  before  others,  and  despises  otliers,  invites 
to  himself  similar  spirits.  He  who  takes  delight 
in  revenge,  invites  such  as  are  in  a  similar  delight ; 
and  so  in  other  cases.  Such  spirits  communicate 
with  hell,  and  man  is  in  the  midst  of  them,  and  is 
ruled  altogether  by  them,  so  that  he  is  no  longer 
under  hig  own  power  and  guidance,  but  under 
theirs,  although  he  supposes,  from  the  delight  and 
consequent  liberty  which  he  enjoys,  that  he  rules 
himself.  He,  however,  who  is  not  covetous,  or 
does  not  love  himself  before  others,  and  does  not 
despise  otiiers,  and  who  does  not  take  delight  in 
revenge,  is  in  the  society  of  similar  angels,  and  by 
them  is  led  by  the  Lord,  and  indeed  by  freedom, 
to  every  good  and  truth  to  which  he  suffers  himself 
to  be  led.  And  as  he  suffers  himself  to  be  led  to 
an  interior  and  more  perfect  good,  so  he  is  led  to 
interior  and  more  perfect  angelic  societies.  The 
•changes  of  his  state  are  nothing  else  than  changes 
of  societies.  That  this  is  the  case,  is  evident  to 
me  from  the  continual  experience  now  several 
years,  whereby  it  is  become  as  familiar  to  me,  as 
any  thing  which  a  man  has  been  accustomed  to 
from  his  infancy. — Jl.  C.  40t)7. 

155i>.  Man,  by  the  speech  of  his  mouth,  and  by 
the  actions  of  his  body,  is  in  the  natural  world, 
but  by  the  thotiglits  of  his  understanding  and  by 
the  affections  of  his  will  he  is  in  the  spiritual 
world :  by  the  spiritual  world  is  meant  both  heaven 
and  hell,  eacli  distinguished  most  ordinately  into 
innumerable  societies,  according  to  all  the  varie- 
ties of  affections  and  consequent  thougiits.  In 
the  midst  of  those  societies  is  man,  so  tied  to  them 
that  he  cannot  exercise  in  the  slightest  instance 
either  Ids  thought  or  will,  but  together  with  them, 
and  so  together,  that  if  he  was  to  be  plucked  away 
from  them,  or  they  from  him,  he  would  fall  down 
dead,  regaining  only  life  in  his  inmost  [)rinciple,  by 
wiiich  principle  he  is  a  man  and  not  a  beast,  and 
by  which  principle  he  lives  to  eternity.  Man  does 
not  know  that  he  is  in  such  inseparable  consorts  as  j 
to  life,  and  the  reason  why  he  does  not  know  it  is. 
because  he  does  not  discourse  with  spirits,  conse-  i 
<iuently,  he  does  not  know  any  thing  concerning  I 
that  state.  But,  lest  this  should  be  concealed  to  I 
eternity,  lol  it  is  revealed.  —  Jl.  E.  1162.  | 


Influx  of  the  Angels  into  the  Conscience. 

15(50.  The  influx  of  the  angels  is  especially  into 
the  conscience  of  man,  the  plane  into  which  they 
operate  being  there  ;  this  plane  is  in  the  interiors 
of  man.  Conscience  is  twofold,  interior  and  exte- 
rior, interior  conscience  is  that  of  spiritual  good 
and  truth,  exterior  conscience  is  that  of  justice 
and  equity  ;  this  latter  conscience  is  at  this  day 
given  witii  a  considerable  number  of  persons,  but 
the  interior  with  few  ;  but  yet  they  who  enjoy 
exterior  conscience,  are  saved  in  the  other  life  ; 
for  they  are  such,  that  if  they  act  contrary  to  what 
is  good  and  true,  or  contrary  to  what  is  just  and 
equitable,  they  are  inwardly  tortured  and  tor- 
mented ;  not  because  they  suffVir  a  loss  thereby  of 
honor,  or  gain,  or  reputation,  but  because  they  had 
acted  contrary  to  good  and  truth,  or  to  justice  and 
equity.  But  where  these  consciences  are  not, 
there  is  a  certain  lowest  something  which  occa- 
sionally assumes  the  semblance  of  conscience, 
namely,  to  do  what  is  true  and  good,  and  what  is 
just  and  equitable,  not  from  the  love  of  those,  but 
for  the  sake  of  self,  its  own  honor  and  gain  ;  per- 
sons of  this  character  are  also  tortured  and  tor- 
mented, when  adverse  things  befall  them ;  but 
this  conscience  is  no  conscience,  because  it  is  of 
self-love  and  the  love  of  the  world,  and  there  is 
nothing  in  it  which  regards  the  love  of  God  and  of 
the  neighbor,  wherefore  in  the  other  life  it  does 
not  appear.  Men  of  this  description  can  also  dis- 
charge duties  of  the  highest  eminence,  as  thev 
who  enjoy  genuine  conscience,  for  in  the  external 
form  their  deeds  are  similar,  but  they  are  done  for 
the  sake  of  self-honor  and  reputation  ;  the  more 
therefore  they  fear  the  loss  of  these,  the  more  ex- 
act is  their  attention  to  public  offices  with  a  view 
to  secure  the  favor  of  their  neighbor  and  of  their 
country  ;  but  they  who  do  not  fear  the  loss  of  those 
things,  are  in  the  state  as  members  fit  only  to  be 
rejected.  They  who  are  in  this  false  conscience, 
do  not  even  know  what  conscience  is,  and  when 
they  are  told  by  others  what  it  is,  they  deride  it, 
and  believe  it  to  be  the  result  of  simpleness  or 
disorder  of  mind.  These  things  are  said,  that  it 
may  be  known  how  the  case  is  with  influx,  namely, 
that  conscience  is  the  plane  into  which  the  angels 
flow  in,  and  indeed  into  the  aft'ections  of  good  and 
truth,  and  of  justice  and  equity  therein,  and  thus 
keep  man  bound,  but  still  in  freedom. 

15G1.  There  are  some  who  enjoy  natural  good 
hereditarily,  by  virtue  whereof  they  have  delight 
in  doing  good  to  others,  but  they  are  not  imbued 
with  principles  of  well  doing  derived  from  the 
Word,  or  doctrine  of  the  church,  or  their  religious 
tenets  ;  thus  neither  can  they  be  gifted  with  any 
conscience,  for  conscience  does  not  come  from 
natural  or  hereditary  good,  but  from  the  doctrine 
of  truth  and  good,  and  a  life  according  thereto. 
When  such  come  into  the  other  life,  they  wonder 
that  they  are  not  received  into  heaven,  saying,  that 
they  have  led  a  good  life  ;  but  they  are  told,  that  a 
good  life,  from  what  is  natural  or  hereditary,  is  not 
a  good  life,  but  only  from  those  things  which  are 
of  tlie  doctrine  of  good  and  truth,  and  a  consequent 
life  ;  by  these  they  have  principles  impressed  on 
them  concerning  truth  and  good,  and  receive  con- 
science, which  IS  the  plane  into  which  heaven 
flows  in.  That  they  may  know  that  this  is  the 
case,  they  are  sent  into  various  societies,  and  then 
they  suffer  themselves  to  be  led  astray  into  evils 
of  every  kind,  merely  by  reasonings  and  conse- 
quent persuasions  that  evils  are  goods,  and  goods 
are  evils  ;  and  thus  they  are  persuaded  whereso- 
ever they  go,  and  are  carried  away  as  chaff'  before 


328 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


the  wind ;  for  they  are  witliout  principles,  and 
without  the  plane  into  which  tlie  anjjels  operate, 
and  withdraw  from  evils.  —  ^.  C.  ()207,  (J208. 

Influx  of  £vil  from  Hell. 

1562.  In  regard  to  the  origin  of  the  influx  of 
evil  from  hell,  the  case  is  this ;  when  a  man  first 
from  consent,  next  from  purpose,  lastly  from  de- 
light of  affection,  casts  himself  into  evil,  then  a 
hell  is  opened  which  is  in  such  evil  ;  for  accord- 
ing to  evils,  and  all  their  varieties,  the  hells  are 
distinct  among  themselves ;  and  presently  there  is 
from  that  hell  also  an  influx  ;  when  a  man  thus 
comes  into  evil,  it  inheres,  for  the  hell,  in  the 
sphere  of  which  he  then  is,  is  in  its  very  delight, 
when  in  its  evil ;  wherefore  it  does  not  desist,  but 
obstinately  presses  in,  and  causes  man  to  think 
about  that  evil,  at  first  occasionally,  and  afterwards 
as  often  as  any  thing  presents  itself  which  is  re- 
lated to  it,  and  at  length  it  becomes  with  him  the 
universally  reigning  [principle] ;  and  when  this  is 
the  case,  he  then  seeks  out  such  things  as  confirm 
that  it  is  not  an  evil,  and  this  until  he  absolutely 
persuades  himself  so ;  and  then,  as  far  as  he  is 
able,  he  studies  to  get  quit  of  external  bonds,  and 
makes  evils  allowable  and  ingenious,  and  at  length 
even  creditable  and  honorable,  such  as  adulteries, 
thefts  effected  by  art  and  deceit,  various  sorts  of 
arrogance  and  boasting,  contempt  of  others,  im- 
peachment of  the  reputation  of  others,  persecutions 
under  an  appearance  of  justice,  and  the  like.  The 
case  with  these  evils  is  like  that  of  open  theft, 
which  when  a  man  has  purposely  committed  twice 
or  thrice,  he  cannot  afterwards  desist  from,  for  it 
continually  inheres  in  his  thought.  — A.  C.  6203. 

I5G3.  But  on  this  subject  it  may  be  expedient, 
also,  to  speak  from  experience :  the  angels  of  the 
Buperior  heavens  feel  and  perceive  manifestly,  that 
they  have  goods  and  truths  from  the  Lord,  and 
that  they  have  nothing  at  all  of  good  and  truth 
from  themselves :  when  they  are  admitted  into 
the  state  of  their  propriuni,  as  is  the  case  at  stated 
periods,  they  also  feel  and  perceive  manifestly,  that 
tlie  evil  and  the  false,  which  appertain  to  their 
proprium,  are  derived  to  them  from  hell.  Some 
angels  of  the  lowest  heaven,  not  comprehending 
that  v/hat  is  evil  and  false  is  from  hell,  by  reason 
that  in  the  world  they  had  acknowledged  that  they 
themselves  were  in  evils  from  nativity,  and  from 
actual  life,  were  brought  into  infernal  societies,  and 
led  from  one  to  another,  in  each  of  which,  whilst 
they  were  in  it,  they  thought  altogether  as  the 
devils  there  thought,  and  with  a  difference  in  one 
society  and  in  another,  thinking  on  the  occasion 
against  goods  and  truths  ;  they  were  told  to  think 
from  theuiselves,  thus  otherwise,  but  they  replied, 
that  it  was  not  at  all  in  their  power  ;  whence  they 
were  enabled  to  comprehend  that  evils  and  falses 
flowed  in  from  hell.  The  case  is  similar  with 
many,  who  believe  and  insist  that  life  is  in  them 
as  their  own.  It  sometimes,  also,  comes  to  pass, 
that  the  societies  with  which  they  are  connected 
are  separated  from  them,  and  wlien  this  is  the  case, 
they  cannot  think,  nor  will,  nor  speak,  nor  act,  but 
lie  like  little  new-born  infants  ;  but  as  soon  as 
they  are  remitted  into  their  societies,  they  revive  : 
for  every  one,  both  man,  and  spirit,  and  angel, 
as  to  his  affections  and  consequent  thoughts,  is 
connected  with  societies,  and  acts  in  unity  witli 
them  ;  hence  it  is,  that  all  are  known,  as  to  their 
quality,  from  the  societies  in  which  they  are. 
From  these  considerations  it  is  evident,  that  the 
quality  of  life  flows  in  to  them  from  without.  As 
to  what  concerns  myself,  I  can  testify,  that  for 


fifteen  years  I  have  manifestly  perceived,  that  I 
did  not  think  and  will  any  thing  from  myself,  also, 
that  all  evil  and  false  flowed  in  from  infernal  soci- 
eties, and  tliat  all  good  and  truth  flowed  in  from 
the  Lord  :  wherefore,  some  spirits  observing  this, 
said,  that  I  did  not  live  ;  to  whom  it  was  given  to 
reply,  that  I  lived  more  than  they  did,  because  I 
was  sensible  of  the  influx  of  good  and  truth  from 
the  Lord,  and  saw  and  perceived  illustration  ;  and 
that,  by  influence  from  the  Lord,  I  perceived  evils 
and  falses  from  hell,  not  only  that  the  evils  are 
thence,  but,  also,  from  whom  ;  and  it  has  likewise 
been  given  me  to  speak  with  them,  to  rebuke  them, 
and  to  reject  them  with  their  evils  and  falses, 
from  which  I  was  thus  liberated  :  and  -it  has  fur- 
ther been  given  me  to  say,  that  now  I  know  that  I 
live,  and  before  not  so.  From  these  considera- 
tions I  have  been  fully  convinced,  that  all  evil  and 
false  is  from  hell,  and  all  good  and  truth,  together 
with  the  reception  of  them,  is  from  the  Lord  ;  and 
moreover,  that  I  had  freedom  and  thence  percep- 
tion as  from  myself.  That  all  evil  and  false  is 
from  hell,  it  has  also  been  given  me  to  see  with 
my  own  eyes  ;  there  appear  over  the  hells,  as  it 
were,  fires  and  smokes,  evils  are  fires,  and  falses 
are  smokes  ;  they  continually  exhale  and  rise  up 
from  thence,  and  the  spirits,  who  abide  in  the 
midst  between  heaven  and  hell,  are  affected  by 
them  according  to  their  love.  —  Jl.  E.  1147. 

Influx  prevented  by  worldly  Cares  and  Anxi-' 
eties. 

1564.  It  has  occasionally  come  to  pass,  that  I 
thought  with  eagerness  about  worldly  things,  and 
about  such  as  are  matter  of  concern  to  most  per- 
sons, namely,  about  possessions,  about  the  acquire- 
ment of  riches,  about  pleasures,  and  the  like ;  at 
these  times  I  observed  that  I  was  relapsed  into 
the  sensual  ;  and  that  in  proportion  as  the  thonght 
was  immersed  in  such  things,  in  the  same  propor- 
tion I  was  removed  from  consort  with  the  angels. 
Hence  also  it  was  made  evident  to  me,  that  they  who 
are  deeply  immersed  in  such  cares,  cannot  have 
intercourse  with  the  angels  in  the  other  life  ;  for 
such  thoughts,  when  they  occupy  the  whole  mind,, 
carry  the  soul  downwards,  and  are  as  weights 
which  draw  it  down ;  and  when  they  are  regarded 
as  an  end,  they  remove  from  heaven,  to  which 
man  cannot  be  elevated  but  by  the  good  of  love 
and  of  faith.  This  might  be  made  still  more  man- 
ifest to  me  from  this  circumstance ;  once  when  I 
was  led  through  the  mansions  of  heaven,  and  then 
was  in  a  spiritual  idea,  it  happened  that  I  suddenly- 
lapsed  into  thought  concerning  worldly  things, 
and  instantly  \11  that  spiritual  idea  was  dissipated, 
and  became  as  none.  —  A.  C.  6210. 

How  it  was  with  Influx  into  the  Prophets. 

1565.  It  is  known  from  the  Word,  that  there  was 
an  influx  from  the  spiritual  world,  and  from  heaven, 
into  the  prophets,  partly  by  dreams,  partly  by- 
visions,  and  partly  by  speech  ;  and  also  with  some 
into  the  speech  itself,  and  into  the  very  gestures, 
thus  into  those  things  which  are  of  the  body ;  and 
tha't  then  they  did  not  speak  from  themselves,  nor 
act  from  themselves,  but  from  the  spirits  which 
then  occupied  their  body :  some  on  such  occasions 
beliaved  themselves  like  insane  persons,  as  Saul  ia 
that  he  lay  naked,  others  in  that  they  wounded 
themselves,  others  in  putting  horns  on  tliemselves, 
not  to  mention  several  similar  circtimstances. 
And  because  I  was  desirous  to  know  how  ther 
were  acted  upon  by  spirits,  it  was  shown  me  by 
living  experience.    To  this   intent,  I  was  for  a 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


329 


whole  night  possessed  by  spirits,  wlio  so  occupied 
my  corporeal  parts,  that  I  had  only  a  very  obscure 

'  sensation,  that  it  was  uiy  own  body.  From  that 
state,  in  which  I  was  duriuof  the  ni<>ht  until  morn- 
ing, I  was  instructed  how  the  propliets,  by  whom 
spirits  spake  and  acted,  were  possessed,  namely, 
that  the  spirits  occupied  their  body,  so  that  scarcely 
any  thing  was  left  but  a  knowledge  that  they  ex- 
isted. There  have  been  spirits  appointed  to  this 
use,  who  were  not  willing  to  obsess  men,  but  only 
to  enter  into  man's  corporeal  affections,  and  when 
they  entered  into  these,  tiiey  <'ntered  into  all  things 
of  the  body.     The  spirits  usually  with   me   said, 

-  that  I  was  absent  from  them  while  I  remained  in 
that  state.  The  spirits  who  possessed  my  body, 
as  formerly  the  bodies  of  the  prophets,  afterwards 
discoursed  with  me,  and  said,  that  at  the  time  they 
knew  no  other,  than  that  they  had  life  as  in  the 
body,  besides  many  other  particulars.  It  was 
further  said,  that  there  were  other  influxes  also 
with   the    prophets,  namely,   that   they    exercised 

,  their  own  discretiou  and  there  own  thought,  only 
that  spirits  spake  witji  them,  for  the  most  p;irt  on 
such  occasions  inwardly  in  them  ;  but  that  the  in- 
flux  was  not   into  the   thought  and  the  will,  but 

*  was  only  a  discourse  which  came  to  their  hearing. 
—  A.  a  6212. 

How  Influx  passes  iato  Man. 

15G6.  The  influx  of  the  Lord  Himself  with 
man  is  into  his  forehead,  and  thence  into  the  whole 
face,  since  the  forehead  of  man  corresponds  to 
love,  and  the  face  corresponds  to  all  his  interiors. 
The  influx  of  the  spiritual  angels  with  man  is  into 
his  head  every  where,  from  the  forehead  and  tem- 
ples to  every  part  under  which  is  the  cerebrum, 
because  that  region  of  the  head  corresponds  to 
intelligence  :  but  the  influx  of  the  celestial  angels 
is  into  that  part  of  the  head  under  which  is  the 
cerebellum,  and  which  is  called  the  occiput,  from 
the  ears  all  around,  even  to  the  neck,  for  that  re- 
gion corresponds  to  wisdom.  All  the  speech  of 
angels  with  man  enters  by  those  ways  into  his 
thoughts.  —  H.  H.  251. 

15(j7.  There  is  an  influx  of  the  Lord  through 
heaven,  just  as  there  is  an  influx  of  the  soul 
through  the  body  ;  the  body  indeed  speaks  and 
acts,  and  also  feels  something  from  influx,  but 
still  the  body  does  nothing  from  itself  as  of  itself, 
but  is  acted  upon  ;  that  such  is  the  nature  of  all 
influx  of  the  Lord  through  heaven  into  man,  has 
been  given  me  to  know  from  much  experience.  — 
A.  R.  943. 

15()8.  The  Lord,  by  various  degrees  of  influx 
into  the  heavens,  disposes,  regulates,  tempers, 
and  moderates  all  things  there  and  in  the  hells, 
and,  through  the  heavens  and  the  hells,  all  things  in 
the  world.  —  A.  R.  34G. 

I.'jUO.  It  was  shown  me  to  the  life  and  to  the 
sense  how  the  case  is  with  influx,  that  it  is,  as  it 
•were,  a  river  of  general  affections,  or  rivers  un- 
ceasingly flowing ;  or  it  is  a  general  affection 
flowing  ;is  if  it  were  a  continual  stream,  and  vary- 
ing itself  in  a  wonderful  manner.  It  resembles 
an  atmospheric  stream,  and  all  who  are  in  that 
*  river,  or  in  those  rivers,  are  affected  each  accord- 
—  ing  to  his  peculiar  genius,  for  it  is  in  this  manner  re- 
ceived, and  in  that  common  river  acts  according 
to  each  one's  genius,  somewhat  like,  for  example, 
a  wheel  driven  by  a  prevailing  force,  but  inwardly 
acted  upon  by  various  counter  forces  ;  or  as  in  the 
human  body,  all  the  motions  of  the  several  viscera 
are  still  controlled  by  the  single  motion  of  the  heart 
and  lungs  ;  thus  it  is  with  all  and  each  within  the 
42 


sweep  of  this  general  river  of  heaven,  which  ia 
composed  solely  of  affections  thus  flowing,  and 
affecting  every  particular,  so  that  no  one  can  es- 
cape beyond  the  bounds  of  affection.  In  the 
mean  time  I  spake  with  angels  while  I  was  in 
such  a  river,  and  it  was  shown  to  the  life  how 
this  operat(>d  as  a  general  affecting  principle,  and 
that  it  rolled  itself,  as  it  were,  in  such  a  way  that 
I  could  then  have  been  in  another  train  of  thought, 
and  yet  in  it  with  variety,  and  still  be  impelled  by 
that  same  river  or  be  determined  according  to  a 
general  influence. 

1570.  These  rivers  of  general  affections  exist 
in  every  degree  ;  in  interiors  flowing  more  gently, 
and  constantly,  and  with  a  pleasing  variety ;  but 
in  exteriors,  incessantly  and  roughly,  as  it  were, 
whence  it  is  that  such  various,  irregular  and  in- 
coherent promptings  appear  in  exteriors,  as  if 
made  up  of  pure  activity,  though  they  are  still 
directed  by  the  general  sphere,  according  to  re- 
ception and  state  in  every  one.  Inasmuch  as  these 
influences  thus  resemble,  as  it  were,  an  at- 
mospheric river  or  stream,  therefore  the  Lord  says 
in  regard  to  regeneration,  that  it  is  as  the  wind 
blowing,  of  which  a  man  knows  not  whence  it 
comes  nor  whither  it  goes. 

1571.  It  was  hence  given  to  know  what  kind  of 
an  influx  there  is  in  all  things  from  the  Lord,  from 
whom  every  thing  in  the  universe  (that  lives)  has 
life  ;  as  also  that  order  is  from  the  same  source,  and 
that  the  more  concordant  one  is  with  that  stream, 
the  more  is  he  in  order.  —  S.  D.  4272-4274. 

1572.  It  has  been  often  observed,  that  evil  spirits 
principally  put  on  man's  persuasions  and  lusts,  and 
when  they  put  them  on,  that  they  rule  man  with 
absolute  power,  for  he  who  introduces  himself  into 
man's  lusts,  and  into  his  persuasions,  subjects  the 
man  to  himself,  and  makes  him  his  servant;  but  in- 
flux by  the  angels  has  place  according  to  man's 
affections,  which  they  lead  gently,  and  bend  to 
good,  and  do  not  break;  the  influx  itself  is  tacit, 
scarcely  perceptible,  for  it  is  into  the  interiors,  and 
continually  by  freedom.  — ./?.  C.  G205. 

Influx  in  Order,  by  Degrees  of  the  Mind. 

1573.  There  are  three  degrees  of  the  intellectu- 
al faculty  in  man,  his  lowest  being  the  scientific, 
his  middle  the  rational,  and  his  highest  the  intel- 
lectual, strictly  so  called.  These  are  so  perfectly 
distinct  from  eacli  other,  that  they  ought  never  to  be 
confounded  ;  and  yet  man  is  ignorant  of  their  dif- 
ference, because  he  places  lift;  only  in  the  sensual 
and  scientific  principle  ;  and  whilst  he  abides  in 
that  opinion,  it  is  impossible  for  him  to  be  aware 
that  his  rational  faculty  is  separate  from  the  scien- 
tific, and  still  less  that  his  intellectual  is  superior 
to  both.  The  truth  of  the  matter  is,  that  the  Lord, 
through  the  intellectual  principle  in  man,  enters 
by  influx  into  his  rational  faculty,  and  through 
that  into  the  scientific  principle  of  his  memory, 
whence  comes  the  life  of  the  senses  of  sight, 
hearing,  &,c.  This  is  true  influx,  and  this  is  the 
real  mode  by  which  the  soul  communicates  with 
the  body.  VVithout  the  influx  of  the  life  of  the  Lord 
into  the  intellectual  faculty  of  man,  or  rather  into 
the  affections  of  the  will  [voluntttria]^  and  through 
them  into  the  intellectual,  rational,  and  scientific 
faculties,  which  appertain  to  the  memory  in  regu- 
lar order,  it  would  be  impossible  for  him  to  pos- 
sess life.  And  although  man  is  immersed  in  falses 
and  evils,  still  there  is  an  influx  of  the  life  of  the 
Lord  through  the  will  and  the  understanding;  but 
what  thus  enters,  is  received  in  the  rational  part' 
according'  to  its  organization,  and  hence  confers  on 


330 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


man  the  power  of  reasoning,  reflecting  upon,  and  of 
understanding  whnt  is  true  and  good.  — Jl.  C.  657. 

1574.  The  influx  of  the  internal  man,  through 
the  interior  or  middle  man,  into  the  external,  is  a 
hidden  arcanum,  especially  at  this  time,  when  few, 
if  any,  know  what  the  interior  man  is,  much  less 
what  the  internal  is.  The  internal  man,  with 
every  individual,  is  of  the  Lord  alone ;  for  there 
the  Lord  stores  up  the  principles  of  goodness  and 
truth  witli  which  he  endows  man  from  infancy : 
hence,  by  moans  of  these,  he  flows  into  the  interior 
or  rational  man,  and  by  this  into  the  exterior :  and 
it  is  thus  that  he' gives  to  man  a  capacity  to  think, 
and  to  be  a  man.  —  .4.  C.  1707. 

1575.  There  are  three  principles  in  man,  which 
concur  and  unite  together,  —  the  natural,  the  spirit- 
ual, and  the  celestial.  The  natural  principle  never 
receives  any  life  except  from  the  spiritual,  nor  the 
spiritual  but  from  the  celestial,  nor  the  celestial 
unless  from  the  Lord  alone,  who  is  life  itself.  To 
give,  however,  a  fuller  idea  of  the  subject,  we  must 
state  that  the  natural  principle  is  the  receptacle  or 
vessel  into  which  the  spiritual  is  received ;  and  the 
spiritual  is  the  receptacle  or  recipient  vessel  into 
which  the  celestial  is  poured,  and  thus,  through  the 
celestial,  life  from  the  Lord.  Such  is  the  nature  of 
influx.  —  ./J.  a  880. 

1576.  There  appertains  to  every  man  an  internal 
man,  a  rational  or  middle  man,  and  an  external  man, 
as  was  stated  above.  The  internal  man  is  that 
which  forms  his  inmost  principle,  by  virtue  of  which 
he  is  a  man,  and  by  which  he  is  distinguished  from 
brute  animals,  which  have  no  such  inmost  principle  ; 
and  it  is  as  it  were  the  gate  or  entrance  to  man  of 
the  Lord,  that  is,  of  the  Lord's  celestial  and  spirit- 
ual influences.  What  is  done  and  transacted  here 
cannot  be  comprehended  by  man,  because  it  is 
above  his  rational  principle,  from  which  he  thinks. 
Beneath  this  inmost  or  internal  man  is  placed  the 
rational  principle,  which  appears  as  man's  own. 
Into  this,  through  that  internal  man,  the  celestial 
things  of  love  and  faith  flow  from  the  Lord,  and, 
through  this  rational  principle,  into  the  scientifics 
appertaining  to  the  external  man ;  but  the  things 
which  flow  in  are  received  by  each  according  to  its 
state.  Unless  the  rational  principle  submit  itself 
to  the  influences  of  the  Lord's  goodness  and  truth, 
it  either  suffocates,  or  rejects,  or  perverts  those 
influences;  especially  when  they  flow  into  the 
sensual  scientifics  of  the  memory :  this  is  signified 
by  the  seed's  falling  on  the  way,  or  on  stony  ground, 
or  amongst  thorns,  as  the  Lord  teaches  (Matt  xiii. 
3-7;  Mark  iv.  3-7;  Luke  viii.  5-7):  but  when 
the  rational  principle  submits  itself,  and  believes  in 
the  Lord,  that  is,  in  his  Word,  then  it  is  as  good 
ground,  into  which  the  seed  falling,  bears  mucli 
fruit.  —  .1.  C.  1940. 

1577.  Order  requires,  that  the  celestial  principle 
should  flow  into  the  spiritual,  and  adapt  it  to  itself; 
that  the  spiritual  principle  should  thus  flow  into 
the  rational,  and  adapt  it  to  itself;  and  that  the 
rational  should  then  flow  into  the  scientific,  and 
adapt  it  in  like  manner.  But  in  the  course  of  man's 
instruction  in  his  childhood,  such  an  order  does 
indeed  prevail,  but  it  appears  otherwise,  viz.,  as 
if  the  progression  were  from  scientifics  to  things 
rational,  from  things  rational  to  tilings  spiritual, 
and  so  at  last  to  things  celestial.  The  reason  of 
this  appearance  is,  because  it  is  thus  that  the  way 
is  to  be  opened  to  things  celestial,  which  are  the 
inmost.  AH  instruction  is  only  an  opening  of  this 
way  ;  and  as  the  way  is  opened,  or  what  is  the 
same  thing,  as  the  vessels  are  opened,  influx  takes 
place  according  to  the  above-mentioned  order ;  tliat 


is,  things  rational,  as  derived  from  celestial-spirit- 
ual things,  flow  into  scientifics,  celestial-spiritua' 
things  into  things  rational,  and  celestial  things  into 
things  celestial-spiritual.  Celestial  things  contin- 
ually present  themselves  ready  for  admission,  and 
also  prepare  and  form  for  themselves  vessels,  which 
are  opened.  That  such  is  the  case  may  likewise 
appear  from  this  consideration ;  that  both  the  sci- 
entific principle  and  the  rational  in  themsehce  are 
dead,  and  that  the  appearance  of  life  in  them  is 
owing  to  the  continual  influx  of  interior  life.  This 
may  appear  manifest  to  every  one  from  his  thought 
and  his  faculty  of  judging,  in  which  lie  concealed 
all  the  arcana  of  the  art  and  science  of  analysis, 
which  are  so  numerous,  that  it  is  not  possible  to 
discover  the  ten  thousandth  part  of  them.  These 
exist,  not  only  in  adult  men,  but  also  in  children, 
all  whose  thoughts,  with  all  their  speech  thence 
derived,  are  full  of  such  arcana  ;  although  man, 
even  the  most  learned,  is  ignorant  of  it ;  all  which 
would  be  impossible,  unless  the  internal  celestial 
and  spiritual  things  continually  presented  them- 
selves ready  for  admission,  and  produced  by  their 
influx  all  those  eflTects.  —  Jl.  C.  1495. 

Influx  into  the  celestial  and  spiritual  Man. 

1578.  The  influx  of  the  Lord's  Divine  Good  can 
only  have  place  with  the  celestial  man,  because  it 
flows  into  his  will  part,  as  with  the  most  ancient 
church :  whereas  the  influx  of  the  Lord's  Divine 
Tnith  has  place  with  the  spiritual  man,  because  it 
flows  only  into  his  intellectual  part,  which,  in  the 
spiritual  man,  is  separated  from  his  will  part ;  or, 
which  is  the  same  thing,  the  influx  of  celestial 
good  has  place  with  the  celestial  man:  wherefore 
the  Lord  appears  to  the  celestial  angels  as  a  son, 
but  to  the  spiritual  angels  as  a  moon.  —  .4.  C  2069. 

1579.  The  influx  from  the  internal  man  into  the 
interior  or  middle  man,  and  thus  into  the  exterior, 
is  twofold,  cither  by  things  celestial  or  by  things 
spiritual ;  or,  what  amounts  to  the  same,  either  by 
principles  of  goodness  or  by  truths.  The  influx 
by  things  celestial,  or  by  principles  of  goodnest», 
has  place  only  with  regenerate  men,  who  are  gifted 
either  with  perception  or  with  conscience,  conse- 
quently it  has  place  by  perception  or  by  conscience, 
wherefore  the  influx  by  things  celestial  only  exists 
with  those  who  are  principled  in  love  to  the  Lord, 
and  in  charity  towards  their  neighbor.  But  the 
influx  from  the  Lord  by  things  spiritual,  or  by- 
truths,  has  place  with  every  man ;  and  unless  it 
did,  it  would  be  impossible  for  man  either  to  think 
or  speak.  —  ^1.  C.  1707. 

1580.  Faith  without  charity  is  hard  and  resisting, 
and  rejects  all  influx  from  the  Lord  ;  but  charity  , 
with  faith  is  yielding  and  soft,  and  receives  influx. 
—  .^.  C.  8321. 

1581.  The  influx  of  divine  good  cannot  have 
place  except  into  truths,  inasmuch  as  truths  are 
derived  from  goods,  for  tliey  are  the  forms  of  good, 
wherefore  it  is  necessary  that  man  should  be  in 
good,  because  the  Lord  thereby  flows  info  the 
truths  corresponding  to  the  good  ;  he  who  supposes 
that  the  Lord  flows  immediately  into  the  truths 
pertaining  to  man  is  much  deceived.  —  A.  E.  479. 

Variations  of  the  Divine  Influx  with  the  Good 
and  Evil. 

1582.  Divine  good  and  truth  flow  out  from  the 
Lord  as  a  sun  into  all  the  heavens,  accommodated 
to  reception  by  the  angels  there,  consequently 
sometimes  more  remissly,  and  sometimes  more 
intensely.  When  more  remissly,  then  the  good 
are  separated  from  the  evil ;  but  when  more  in- 


WRITINGS   OF  EMANUEL  SWEDENBORG. 


331 


tensely,  then  the  evil  are  rejected.  The  cause  of 
these  things  are  the  following.  When  the  divine 
principle  proceeding  from  the  Lord  flows  in  re- 
missly, there  is  every  where  a  state  of  tranquillity 
and  serenity,  in  which  all  appear  such  as  they  are 
as  to  the  slate  of  their  good,  for  then  all  are  pre- 
sented to  view  in  the  light:  wherefore,  they  who 
are  in  good  from  a  spiritual  origin  are  then  sepa- 
rated from  those  who  arc  in  good  only  from  a 
natural  origin  ;  for  the  Lord  inspects  those  who 
are  in  spiritual  good,  and  leads  them,  and  thereby 
separates  them. 

1.583.  But  when  the  divine  principle  proceeding 
from  the  Lord  flows  in  intensely,  then  the  apparent 
goods  with  the  evils  are  dissipated,  inasmuch  as 
they  are  not  goods  in  themselves,  but  evils,  and 
evils  cannot  sustain  the  influx  of  the  divine  princi- 
ple ;  hence  it  comes  to  pass,  that  the  externals  of 
such  are  shut,  and  these  being  shut,  the  interiors 
are  opened,  in  which  there  are  nothing  but  evils 
and  fiilsities  thence  derived ;  whence  they  come 
into  grief,  anguish,  and  torment,  and,  in  conse- 
quence thereof,  cast  themselves  down  into  the 
hells,  where  similar  evils  and  falsities  have  place. 
When  the  influx  of  the  divrne  principle  is  intense, 
which  is  the  case  when  the  evil  are  to  be  rejected, 
then  in  the  lower  parts  of  the  spiritual  world  there 
exists  a  strong  wind,  like  to  a  storm  and  tempest ; 
this  wind  is  what  is  called  in  the  Word  the  east 
wind. — 'i.  £.418,415). 

1.584.  The  divine  influx  from  heaven,  with  the 
good,  opens  the  spiritual  mind,  and  adapts  it  to 
receive  ;  but  with  the  evil,  who  have  no  spiritual 
mind,  it  opens  the  interiors  of  their  natural  mind, 
where  reside  evils  and  falsities,  whence  there  arises 
in  them  an  aversion  to  every  good  of  heaven,  and 
hatred  against  truths,  also  a  concupiscence  of  every 
kind  of  wickedness  ;  and  hence  the  separation  of 
them  from  the  good  is  effected,  and  presently  after, 
tlieir  damnation.  This  influx  of  the  good,  of  which 
we  are  now  speaking,  appears  in  the  heavens  as  a 
fire  vivifying,  recreating,  and  conjoining ;  whereas 
with  the  evil  below,  it  appears  as  a  fire  consuming 
and  vastating.  Such  being  the  effect  of  the  divine 
love  flowing  down  out  of  heaven,  therefore,  in  the 
Word,  anger  and  wrath  are  freqiiently  attributed 
to  Jehovah,  that  is,  to  the  Lord,  anger,  from  fire, 
and  wrath,  from  the  heat  of  fire.  Mention  is  also 
made  of  the  fire  of  his  anger,  and  he  is  said  to  be 
a  consuming  fire,  with  other  expressions  of  a  like 
nature,  which  are  not  used  because  there  is  any 
thing  of  such  a  nature  in  the  fire  proceeding  from 
the  Lord,  for  this  in  its  origin  is  divine  love,  but 
because  it  becomes  such  with  the  evil,  who  by 
reason  of  its  influx  become  angry  and  wrathful.  — 
J.  E.  504. 

158.5.  As  to  what  concerns  the  influx  of  ce- 
lestial good  from  the  Lord,  and  its  reception,  it  is 
to  be  known  that  the  voluntary  of  man  receives 
good,  and  his  intellectual  receives  trnth,  and  that 
the  intellectual  cannot  in  any  wise  receive  truth, 
so  as  to  appropriate  it,  unless  at  the  same  time 
the  voluntary  receives  good,  and  so  also  the  re- 
verse ;  for  the  one  flows  thus  into  the  other  and 
disposes  the  other  to  receive :  intellectual  things 
may  be  compared  to  forms  which  are  continually 
varying,  and  voluntary  things  to  the  harmonies 
resulting  from  the  variation ;  consequently  truths 
may  be  compared  to  variations,  and  goods  to  the 
delights  thence ;  and  whereas  this  also  is  emi- 
nently the  case  with  truths  and  goods,  it  may  be 
manifest  that  one  cannot  be  given  without  the 
other,  also  that  one  cannot  be  produced  but  by  the 
other.  —  ^.  C.  5147. 


Influx  successive,  from  Firsts  to  intimates. 

158().  He  who  does  not  know  how  the  case  is 
with  order  in  things  successive,  is  unable  to  know 
also  how  the  case  is  with  influx,  wherefore  a  few 
words  are  to  be  said  on  the  subject.  The  truth 
which  proceeds  immediately  from  the  Lord,  inas- 
much as  it  is  from  the  infinite  Divine  Himself, 
cannot  in  any  wise  bo  received  by  any  living  sub- 
stance which  is  finite,  thus  not  by  any  angel, 
wherefore  the  Ijord  had  created  things  succes- 
sive, by  which  as  mediums  the  divine  truth  imme- 
diately proceeding  might  be  commimicated.  But 
the  first  thing  in  succession  from  this  is  more  full 
of  the  Divine  than  that  as  yet  it  can  be  received 
by  any  living  substance  which  is  finite,  thus  by 
any  angel :  on  this  account  the  Lord  created  yet 
a  successive  [thing  or  principle]  by  which  the 
divine  truth  immediately  proceeding  might  in  some 
part  bo  receptible ;  this  successive  is  the  truth 
divine  which  is  in  heaven  :  the  first  two  arc  above 
the  heavens,  and  are  as  it  were  radious  belts  from 
the  flamy  principle  which  encompass  the  sun, 
which  is  the  Lord.  Such  is  the  successive  order 
even  to  the  heaven  nearest  to  the  Lord,  which  is 
the  third  heaven,  whore  are  those  who  are  inno- 
cent and  wise  :  hence  they  are  continued  succes- 
sively even  to  the  last  heaven,  and  from  the  last 
heaven  even  to  the  sensual  and  corporeal  of  man, 
which  lastly  receives  the  influx.  From  these  things 
it  is  manifest,  that  there  are  continual  successions 
from  the  First,  that  is,  from  the  Lord,  even  to  the 
last  principles  which  appertain  to  man,  yea  to  the 
last  principles  which  are  in  nature  :  the  last  prin- 
ciples which  appertain  to  man,  as  also  those  in 
nature,  are  respectively  inert,  and  hence  cold,  and 
are  respectively  common,  and  hence  obscure : 
hence  also  it  is  evident,  that  by  those  successions 
there  is  a  continual  connection  of  all  things  with 
the  first  esse.  According  to  those  successions 
is  the  case  with  influx,  for  the  divine  truth,  which 
proceeds  immediately  from  the  divine  good,  flows 
in  successively  ;  and  in  the  way  or  about  each 
new  successive  [principle]  it  becomes  more  com- 
mon, thus  grosser  and  more  obscure,  and  it  be- 
comes more  slow,  thus  more  inert  and  colder: 
from  these  considerations  it  is  clear  what  is  the 
quality  of  the  divine  order  of  successive  things  or 
principles,  and  hence  of  influxes.  But  it  is  well 
to  be  known  that  the  truth  divine,  which  flows  in 
into  the  third  heaven  nearest  to  the  Lord,  also 
together  without  successive  formation  flows  in 
even  to  the  ultimates  of  order,  and  there  from  the 
First  immediately  also  rules  and  provides  all  and 
single  things ;  hence  successive  things  or  prin- 
ciples are  held  together  in  their  order  and  con- 
nection. That  this  is  the  case,  may  also  in  some 
measure  be  manifest  from  a  maxim  not  unknown 
to  the  learned  in  the  world,  that  there  is  only  o.ie 
substance,  which  is  a  substance,  and  that  all  other 
thing  are  formations  thence  ;  and  that  in  the  for- 
mations that  one  only  substance  rules,  not  only 
as  the  form,  but  also  as  the  non-form,  as  in  its  origi- 
nal ;  unless  this  were  the  case,  the  thing  formed 
could  not  in  any  wise  subsist-nnd  act :  but  these 
things  are  said  for  the  intelligent.  — J],  C.  7270. 

Influx   into  the  sensual  Lumen,  and  Elevation 
therefrom. 

1587.  The  interiors  of  man  are  distinct  accord- 
ing to  degrees  by  derivations,  lights  also  are  ac- 
cording to  those  degrees.  The  internal  sensual, 
which  is  nearest  to  the  scnsuals  of  the  body,  has 
a  most  gross  lumen ;  this  lumen  has  been  given 


332 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


me  to  discern  by  my  much  experience ;  and  it 
was  observed,  that  as  often  as  I  sunk  down  into 
this  lumen,  so  often  falses  and  evils  of  several 
kinds  presented  themselves,  yea  also  scandals 
against  celestial  and  Divine  things,  and  moreover 
what  was  filthy  and  defiled  :  the  reason  is,  because 
this  lumen  prevails  in  the  iiells,  and  the  hells 
thereby  principally  flow  in  with  man.  When  man 
is  in  this  lumen,  his  thought  is  almost  in  a  like 
lumen  with  his  external  sight,  and  is  then  almost 
in  tlie  body.  Men,  who  are  in  this  lumen,  are  to 
be  called  sensual,  for  they  do  not  think  beyond 
the  sensual  things  of  the  body  ;  the  things  beyond 
those,  they  neither  perceive  nor  believe,  they  only 
believe  what  they  see  and  touch.  Jn  this  lumen 
are  they,  wjjo  have  not  at  all  cultivated  things 
interior,  living  in  the  neglect  and  contempt  of  all 
things  which  are  rational  and  spiritual ;  and  in 
that  lumen  are  especially  the  covetous,  and  adul- 
terers, also  they  who  have  lived  in  mere  pleasures 
and  in  dishonorable  ease.  Hence  these  latter 
think  what  is  filthy  and  often  what  is  scandalous 
concerning  the  holy  things  of  the  church.  —  A.  C. 
6310. 

1588.  When  man  is  elevated  towards  interior 
things,  he  then  comes  out  of  the  gross  sensual 
lumen  into  a  milder  lumen,  and  at  the  same  time 
he  is  withdrawn  from  the  influx  of  scandals  and 
defilements,  and  is  brought  nearer  to  those  things 
whicli  are  of  justice  and  equity,  because  nearer  to 
the  angels  who  are  with  him,  thus  nearer  to  the 
liglit  oi  heaven.  This  elevation  from  sensual 
tilings  was  known  to  the  ancients,  even  to  the 
Gentiles,  wherefore  their  sophists  said,  that  when 

-the  mind  is  withdrawn  from  sensual  things,  it 
conies  into  an  interior  light,  and  at  the  same  time 
into  a  tranquil  state,  and  into  a  sort  of  heavenly 
blessedness ;  hence  also  they  concluded  concern- 
ing the  immortality  of  the  soul.  Man  is  capable 
of  being  yet  more  interiorly  elevated,  and  the 
more  interiorly  he  is  elevated,  so  much  the  clearer 
light  he  comes  into,  and  at  length  into  the  light  of 

■  heaven,  which  light  is  nothing  else  than  wisdom 
and  intelligence  from  the  Lord.  —  A.  C.  (3313. 

1589.  The  man,  who  in  his  life  is  elevated  from 
sensual  things  by  the  good  of  faith,  is  alternately 
in  the  sensual  lumen  and  in  the  interior  lumen ; 
when  he  is  in  worldly  cares,  in  engagements  where 
external  things  acquire  vigor,  and  in  pleasures,  he 
is  then  in  the  sensual  life  ;  in  this  state  shuns  and 
is  also  averse  from  speaking  and  thinking  about 
God,  and  about  those  things  which  are  of  faith ; 
and  if  he  was  tlien  to  speak  and  think  on  those 
subjects,  he  would  make  light  of  them,  unless  at 
the  mstant  he  was  elevated  thence  towards  interior 
things  by  the  Lord.  This  man,  when  he  is  not  in 
worldly  things,  but  in  the  interior  lumen,  thinks 
from  justice  and  equity  ;  and  if  he  be  in  a  still  in- 
terior lumen,  he  thinks  from  spiritual  truth  and 
good.  He  who  is  in  the  good  of  life,  is  elevated 
from  one  lumen  into  the  other,  and  into  the  interior 
lumen  in  the  instant  when  he  begins  to  think  what 
is  evil,  fur  the  angels  are  near  to  him.  These 
things  it  has  been  given  to  know  by  much  e.xperi- 
ence,  because  I  have  frequently  apperceived  the 
elevations,  and  at  the  same  time  then  the  changes 

.  of  state  as  to  the  affections  and  as  to  the  thoughts. 
—  A.  C.  t»315. 

Spiritual  Influx  would  guide  3Ian  into  all  Wis- 
dom aud  lateiligeuce,  were  he  in  the  Order 
of  his  Life. 

1590.  That  in  the  good  of  love,  which  flows  in 
from  the  Lord  through  the  angels,  there  is  all  truth, 


which  truth  would  manifest  itself  from  itself,  if 
man  lived  in  love  to  the  Lord  and  in  love  towards 
the  neighbor,  is  manifest  not  only  from  those 
things  which  exist  in  heaven,  but  also  from  those 
which  exist  in  inferior  nature ;  from  these  latter 
things  which  exist  in  inferior  nature,  because  they 
are  open  to  view,  it  is  allowable  to  adduce  some 
things  in  the  way  of  illustration.  The  brute  ani- 
mals are  impelled  to  action  no  otherwise  than  by 
loves  and  the  affections  thereof,  into  which  they 
are  created,  and  afterwards  are  born ;  for  every 
animal  is  carried  whither  his  affection  and  love 
draws  ;  and  this  being  the  case,  they  are  also  in  all 
the  scientifics  which  are  at  all  proper  to  that  love ; 
for  they  know  from  a  love  which  bears  some  re- 
semblance to  conjugial  love,  how  to  copulate,  cattle 
in  one  way,  and  birds  in  another ;  birds  know  how 
to  build  their  nests,  how  to  lay  their  eggs,  and 
brood  upon  them,  how  to  hatch  their  young,  and 
how  to  nourish  them,  and  these  things  without  any 
instruction,  merely  from  the  love  which  bears  some 
resemblance  to  conjugial,  and  from  love  towards 
their  offspring,  which  loves  have  implanted  in  them 
all  those  scientifics ;  in  like  manner  they  know 
what  food  is  proper  for  their  nourishment,  and  how 
to  seek  it ;  and  what  is  more,  bees  know  how  to 
seek  their  food  from  flowers  of  various  kinds,  and 
also  to  collect  wax,  of  which  to  make  their  cells, 
wherein  first  they  deposit  their  offspring,  and  next 
store  up  food  ;  they  also  have  the  skill  to  exercise 
forecast  in  regard  to  the  winter ;  not  to  mention 
very  many  other  things.  All  these  scientifics  are 
included  in  their  loves,  and  dwell  there  from  their 
first  origin ;  into  these  scientifics  they  are  born, 
because  they  are  in  the  order  of  their  nature  into 
which  they  were  created  ;  and  then  they  are  acted 
upon  by  a  common  influx  from  the  spiritual  world. 
If  man  were  in  the  order  into  which  he  was  created, 
namely,  in  love  towards  the  neighbor,  and  love  to 
the  Lord,  for  these  loves  are  proper  to  man,  he 
above  all  animals  would  be  born  not  only  into 
scientifics,  but  also  into  all  spiritual  truths  and 
celestial  goods,  and  thus  into  all  wisdom  and  intel- 
ligence ;  for  he  is  capable  of  thinking  concerning 
the  Lord,  and  of  being  conjoined  to  Him  by  love, 
and  thus  of  being  elevated  to  what  is  Divine  and 
eternal,  which  brute  animals  are  not  capable  of; 
thus  man  in  such  case  would  be  governed  by  no 
other  than  a  common  influx  from  the  Lord  through 
the  spiritual  world.  But  because  he  is  not  born 
into  order,  but  contrary  to  his  order,  therefore  he 
is  born  into  ignorance  of  all  such  things ;  and 
because  this  is  so,  it  is  provided  that  he  may  after-  i 
wards  be  re-born,  and  thereby  come  into  so  much 
of  intelligence  and  wisdom,  as  he  receives  of  good, 
and  of  truth  by  good,  from  freedom.  —  A.  C.  6323. 

Blessedness  consequent  on  a  Faith  and  Life  of 
Influx  from  the  Lord. 

1591.  It  is  an  eternal  truth,  that  the  Lord  gov- 
erns heaven  and  earth  ;  also  that  no  one  lives  from 
himself  except  tlie  Lord,  consequently  that  the  all 
of  life  flows  in,  good  of  life  from  the  Lord,  and  evil 
of  life  from  hell.  This  is  the  faith  of  the  heavens  ; 
when  man  is  in  this  faith,  in  which  he  may  be 
when  in  good,  then  evil  cannot  be  atExed  and  ap- 
propriated to  him,  because  he  knows  that  it  is  not 
from  himself,  but  from  hell.  When  man  is  in  this 
state,  he  can  then  be  gifted  with  peace,  for  then  he  > 
will  trust  solely  in  the  Lord :  neither  can  peace  be 
given  to  others,  than  to  those  who  are  in  this  faith 
from  charity  ;  for  others  cast  themselves  continually 
into  solicitudes  and  lusts,  whence  come  intran- 
quillities.     Spirits  who  are  willing  to  govern  them 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


333 


selves,  suppose  that  this  would  be  to  lose  their 
voluntary,  thus  their  freedom,  consequently  all 
delight,  thus  all  life  and  its  sweetness.  This  they 
say  and  suppose,  because  they  do  not  know  how 
the  case  really  is  ;  for  the  man,  who  is  led  of  the 
Lord,  is  in  freedom  itself,  and  thereby  in  delight 
itself  and  blessedness ;  goods  and  truths  are  ap- 
propriated to  hiai,  there  is  given  hiiu  an  affection 
and  desire  of  doing  good,  and  then  nothing  is  more 
happy  to  him  than  to  perform  uses  ;  there  is  given 
him  a  perception  of  good,  also  the  sensation  there- 
of, and  there  is  given  him  intelligence  and  wisdom  ; 
and  all  these  things  as  his  own  ;  for  then  he  is  a 
recipient  of  the  Lord's  life. — Jl.  C.  t)325. 

151  tt>.  It  has  been  also  given  me  to  perceive  by 
influx  the  sweet  enjoyment  of  the  angels,  perceived 
by  them  from  this,  that  tbey  do  not  think  and  will 
from  themselves,  but  from  the  Lord  ;  hence  they 
iiave  tranquillity,  peace,  and  happiness.  And  when 
the  angels  have  Howed  in  to  my  perception,  then 
the  presence  of  the  Lord  was  manifestly  apper- 
ccived,  a  proof  that  they  are  in  the  life  of  the  Lord ; 
this  it  lias  been  given  to  know  from  much  experi- 
ence. Once  also,  when  I  was  thinking  concerning 
the  influx  of  life  from  the  Lord,  and  was  revolving 
on  some  doubts,  it  flowed  in  from  heaven,  that  no 
attention  siiould  be  paid  to  a  thousand  objections 
and  reasonings  from  fallacies,  —  A.  C.  64G9. 

Influx  into  the  World  of  Nature. 

1593.  He  who  knows  not  that  there  is  a  spiritual 
world,  and  that  it  is  distinct  from  the  natural 
world  as  prior  from  posterior,  or  the  cause  from 
the  thing  caused,  cannot  know  any  thing  of  this 
influx.  This  is  the  reason  why  those  who  have 
written  concerning  the  origin  of  vegetables  and 
animals,  could  not  do  otherwise  than  deduce  it 
from  nature  ;  and  if  from  God,  then  they  supposed 
that  God  from  the  beginning  endued  nature  with  a 
power  of  producing  such  things  :  thus  they  did  not 
know  that  nature  is  not  endued  with  any  power ; 
for  in  herself  she  is  dead,  and  no  more  contributes 
to  produce  tl.e  above  things  than  the  instrument 
to  produce  the  work  of  the  artist,  which  must 
be  perpetually  moved  in  order  that  it  may  act. 
The  spiritual  principle,  which  derives  its  origin 
from  the  sun  where  the  Lord  is,  and  proceeds 
to  the  ultimates  of  nature,  produces  the  forms  of 
vegetables  and  animals,  and  furnishes  the  wonder- 
ful things  which  exist  in  both,  and  gives  them  con- 
sistency by  matters  from  the  earth,  to  the  end 
that  those  forms  may  be  fixed  and  constant.  Now 
as  it  is  made  known  that  there  is  a  spiritual  world, 
and  that  the  spiritual  principle  is  from  the  sun 
where  the  Lord  is,  and  which  is  from  the  Lord, 
and  that  it  impels  nature  to  act,  as  what  is  living 
impels  what  is  dead,  also  that  there  are  things  in 
that  world  similar  to  things  in  this,  it  may  hence 
be  seen  that  vegetables  and  animals  existed  no 
otherwise  than  through  that  world  from  the  Lord, 
and  tliat  they  perpetually  exist  through  it  ;  and 
therefore  that  there  is  a  continual  influx  from  tlie 
spiritual  world  into  tiie  natural. —  D.  L.  /F.  340. 

1.5! >4.  I  heard  two  presidents  of  the  English 
Royal  Society,  Sir  Hans  Sloane  and  Martin  Folkes, 
com  ersing  together  in  the  spiritual  world  concern- 
ing the  existence  of  seeds  and  eggs,  and  concern- 
ing productions  from  them  on  earth  :  the  former 
ascribed  them  to  nature,  insisting  that  nature  was, 
from  creation,  endued  with  powers  of  producing 
such  things  by  means  of  the  sun's  heat  ;  the  other 
said  that  that  power  is  continually  from  God  the 
Creator  in  nature.  In  order  to  determine  the  dis- 
pute, a  beautiful   bird  was  exhibited  to  Sir  Hans 


Sloane,  and  he  was  told  to  examine  whether  in 
any  the  least  thing  it  diflTered  from  a  similar  bird 
on  earth :  he  held  it  in  his  hand,  examined  it,  and 
said  that  there  was  no  difference  ;  lie  knew  that 
it  was  no  other  than  an  affection  of  a  certain  an- 
gel represented  without  him  as  a  bird,  and  that  it 
would  vanish  or  cease  with  its  affection ;  which 
also  came  to  pass.  Sir  Hans  Sloane  was  convinced 
by  this  experiment,  that  nature  does  not  con 
tribute  at  all  to  tiie  production  of  vegetables  and 
animals,  but  only  that  which  flows  from  the  spirit- 
ual world  into  the  natural  ;  he  also  said,  that  if 
that  bird  were  to  be  filled  in  its  least  parts  with 
corresponding  matter  from  the  earth,  and  so  fixed, 
it  would  be  a  durable  bird,  as  birds  are  on  earth ;  and 
that  it  is  the  sauie  with  things  that  are  from  hell. 
He  added  furtlier,  that  if  he  had  known  what  he 
now  knew  of.  the  spiritual  world,  he  would  not 
have  ascribed  any  more  to  nature,  than  that  it 
served  the  spiritual  principle  which  is  from  God, 
in  fixing  the  things  that  continually  flow  into  na- 
ture. —  D.  L.  W.  344. 

1595.  From  the  influx  of  the  celestial  sphere 
into  the  natural  world,  exist  those  wonderful  pro- 
gress-ions of  vegetation,  from  seed  to  the  fruit,  and 
to  new  seeds.  Thence  also  it  is,  that  there  are 
many  kinds  of  shrubs,  which,  in  the  daytime,  turn, 
as  it  were,  their  faces  to  the  sun,  and  turn  them 
away  when  the  sun  sets ;  thence  also  it  is,  that 
there  are  flowers,  which,  at  the  rising  of  the  sun, 
open  themselves,  and  close  themselves  at  his  set- 
ting ;  and  thence  also  it  is,  that  the  nightingales 
sing  sweetly  at  the  first  dawn  of  the  morning,  and 
in  like  manner  after  they  have  been  fed  by  their 
mother  earth.  —  T.  C.  R.  :iQS. 

Origin  of  noxious  Animals,  Plants,  and 
Minerals. 

1596.  All  goods  which  exist  m  act  are  called 
uses,  and  all  evils  which  exist  in  act  arc  also  called 
uses,  but  the  latter  are  called  evil  uses,  and  the 
former  good  uses.  Now  as  all  goods  are  from  the 
Lord,  and  all  evils  from  hell,  it  follows,  that  no 
other  than  good  uses  were  created  by  the  Lord, 
and  that  evil  uses  originated  from  hell.  By  uses, 
which  are  treated  of  in  particular  in  this  article, 
we  mean  all  things  that  appear  on  earth,  as  ani- 
mals of  all  kinds  and  vegetables  of  sill  kinds ;  of 
both  the  latter  and  the  former,  those  which  furnish 
use  to  man  are  from  the  Lord,  and  those  which 
do  hurt  to  man  are  from  hell.  In  like  manner  by 
uses  from  the  Lord  we  mean  all  things  that  per- 
fect man's  rational,  and  cause  him  to  receive  a 
sjiiritual  principle  from  the  Lord  ;  but  by  evil  uses, 
all  things  that  destroy  the  rational  principle,  and 
prevent  man  from  becoming  spiritual.  Tiio  things 
that  do  hurt  to  man  are  called  uses,  because  they 
are  of  use  to  the  wicked  to  do  evil,  and  because 
they  contribute  to  absorb  malignities,  and  thus  also 
as  remedies.  Use  is  applied  in  botn  senses,  like 
love  ;  for  we  speak  of  good  love  and  evil  love,  and 
love  calls  all  that  use  which  is  done  by  itself.  — 

D.  L.  yv.  ;33r). 

1.597.  Evil  uses  on  earth  mean  all  noxious  things 
in  both  the  animal  and  vegetable  kingdoms,  and 
also  in  the  mineral  kingdom.  It  would  be  tedious 
to  enumerate  all  the  noxious  things  in  these  king- 
doms ;  for  this  would  be  to  heap  up  names,  which, 
without  indication  of  the  noxious  effect  that  each 
kind  produces,  does  not  promote  the  use  which 
this  work  intends.  For  the  sake  of  science  it  is 
sufficient  here  to  name  some  particulars.  Such 
in  the  aniuial  kingdom  are  poisonous  serpents, 
scorpions,  crocodiles,  dragons,  horned  owh-,  screech 


334 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


owls,  mice,  locusts,  frogs,  spiders  ;  also  flies,  drones, 
moths,  lice,  mites,  in  a  word,  those  that  consume 
grasses,  leaves,  fruits,  seeds,  meat,  and  drink,  and 
are  noxious  to  beasts  and  men.  In  the  vegetable 
kingdom  they  are  all  malignant,  virulent,  and  poi- 
sonous herbs  ;  and  pulse  and  shrubs  of  the  same 
kind  ;  in  the  mineral  kingdom  all  poisonous  earths. 
These  few  particulars  may  show  what  is  meant  by 
evil  uses  on  earth. 

15518.  Before  it  can  be  seen  that  all  evil  uses 
that  exist  on  earth  are  from  hell,  and  not  from  the 
Lord,  something  must  be  premised  concerning 
heaven  and  hell.  Unless  this  be  known,  evil  uses 
as  well  as  good  may  be  attributed  to  the  Lord,  and 
supposed  to  exist  together  from  the  creation,  or 
they  may  be  attributed  to  nature,  and  their  origin 
to  tlie  sun  of  nature.  A  man  cannot  be  delivered 
from  these  two  errors,  unless  he  knows,  that  noth- 
ing whatever  exists  in  the  natural  world  that  does 
not  derive  its  cause  and  origin  from  the  spiritual 
world,  and  that  the  good  is  from  the  Lord,  and  the 
evil  from  the  devil,  that  is,  from  hell.  By  the 
spiritual  world  is  meant  both  heaven  and  hell. 
In  heaven  appear  all  those  things  that  are  good 
uses,  (mentioned  in  the  preceding  article  ;)  in  hell 
all  that  are  evil  uses,  (mentioned  above,  where 
they  are  enumerated  ;)  wild  beasts  of  all  kinds,  as 
serpents,  scorpions,  dragons,  crocodiles,  tigers, 
wolves,  foxes,  swine,  owls  of  different  kinds,  bats, 
rats  and  mice,  frogs,  locusts,  spiders,  and  nox- 
ious insects  of  many  kinds  ;  hemlock  and  aconite, 
and  all  kinds  of  poison,  as  well  in  herbs  as  in  earths ; 
in  a  word,  all  things  that  do  hurt  and  kill  men: 
such  things  in  the  hells  appear  to  the  life,  just  like 
those  on  the  earth  and  in  it.  It  is  said  that  they  ap- 
pear there,  but  still  they  are  not  there  as  on  earth, 
for  they  are  mere  correspondences  of  the  lusts 
that  spring  from  evil  loves,  and  present  themselves 
before  others  in  such  forms.  Since  there  are  such 
things  in  hell,  therefore  they  also  abound  in  foul 
smells,  cadaverous,  stercoraceous,  urinous,  and 
putrid,  with  which  the  diabolical  spirits  there  are 
delighted,  as  animals  are  delighted  with  rank- 
smelling  things.  Hence  it  may  appear,  that  simi- 
lar things  in  the  natural  world  did  not  derive  their 
origin  from  the  Lord,  and  were  not  created  from 
the  beginning,  and  did  not  originate  from  nature 
by  her  sur,  'j.".t  tl^^at  they  are  from  hell :  that  they 
are  not  from  nature  by  her  sun  is  evident,  because 
what  is  spiritual  flows  into  what  is  natural,  and 
not  vice  versa  :  and  that  they  are  not  from  the 
Lord  is  also  evident,  because  hell  is  not  from  Him, 
and  therefore  nothing  in  hell  that  corresponds  to 
the  evils  of  its  inhabitants.  —D.  L.  W.  338,  339. 

1599.  Now  it  is  influx  from  hell  which  operates 
those  things  that  are  evil  uses,  in  places  where 
those  things  are  that  correspond.  The  things  that 
correspond  to  evil  uses,  that  is,  to  malignant  herbs 
and  noxious  animals,  are  cadaverous,  putrid,  ex- 
crementitious,  and  stercoraceous,  rancid  and  uri- 
nous matters  ;  wherefore  in  places  where  these  are, 
such  herbs  and  animalcules  exist  as  are  mentioned 
above  ;  and  in  the  torrid  zones,  like  things  of  a 
larger  size,  as  serpents,  basilisks,  crocodiles,  scor- 
pions, mice,  and  others.  Every  one  knows  that 
marshes,  stagnant  ponds,  dung,  stinking  earth,  are 
fall  of  such  things  ;  also  that  noxious  insects  fill 
the  atmosphere  like  clouds,  and  noxious  worms 
the  earth  like  armies,  and  consume  herbs  to  the 
very  roots.  I  once  observed  in  my  garden,  that 
in  the  space  of  an  ell  almost  all  the  dust  was 
turned  into  very  small  insects ;  for  on  being 
stirred  with  a  slick  they  rose  up  like  clouds. 
That  cadaverous  and  stinking  matters  accord  with 


those  noxious  and  useless  animalcules,  and  tha* 
they  are  homogeneous,  is  evident  from  experience 
alone  :  this  may  be  manifestly  seen  from  the  cause, 
which  is,  that  there  are  similar  stenches  and  efilu- 
via  in  the  hells,  where  such  animalcules  also  appear. 

KJOO.  We  shall  now  inquire  whether  such  things 
exist  from  eggs  translated  thither,  either  by  the 
air,  or  by  rain,  or  by  passages  of  waters,  or  wheth- 
er they  exist  from  the  damps  and  stenches  them- 
selves in  such  places.  That  such  noxious  animal- 
cules and  insects  as  are  mentioned  above,  are 
produced  from  eggs  carried  thither,  or  hid  through- 
out the  earth  since  the  creation,  is  not  supported 
by  general  experience,  because  worms  exist  in 
seeds,  in  nuts,  in  woods,  in  stones,  yea  from  leaves ; 
also  upon  plants,  and  in  them,  lice  and  moths,  which 
accord  with  them ;  flies  also  appear  in  houses, 
fields,  and  woods,  in  summer,  produced  in  great 
abundance  not  from  any  oviform  matter ;  as  ia 
likewise  the  case  with  those  animalcules  that  de- 
vour meadows  and  lawns,  and  in  some  hot  places 
fill  and  infest  the  air,  besides  those  which  swim 
and  fly  invisible  in  stinking  waters,  sour  wines, 
and  pestilential  air.  These  facts  favor  the  opinion 
of  those  who  say,  that  smells,  effluvia,  and  exhala- 
tions themselves,  rising  from  plants,  earths,  and 
ponds,  also  give  origin  to  such  animalcules. 
That  afterwards,  when  they  are  produced,  they  are 
propagated  either  by  eggs  or  spawn,  does  not  dis- 
prove their  immediate  origin  ;  because  ever}'  ani- 
mal, with  it  viscera,  receives  also  organs  of  genera- 
tion and  means  of  propagation.  This  is  attested 
by  the  experience  not  before  known,  that  there  are 
also  similar  things  in  hell. 

IGOl.  That  the  above-mentioned  hells  have  not 
only  communication,  but  also  conjunction,  with  such 
things  on  earth,  may  be  concluded  from  the  fact, 
that  the  hells  are  not  remote  from  men,  but  that 
they  are  about  them,  yea  in  those  who  are  wicked ; 
thus  they  are  contiguous  to  the  earth.  A  man  as  to 
his  affections  and  lusts  and  thoughts  thence  de- 
rived, and  as  to  his  actions  which  are  good  or  evil 
uses  derived  from  both,  is  in  the  midst  either  of 
angels  of  heaven  or  of  spirits  of  hell :  and  as  such 
things  as  are  on  earth  are  also  in  the  heavens  and 
hells,  it  follows  that  the  influx  from  thence  im- 
mediately produces  such,  when  the  temperature  is 
favorable.  All  things  which  appear  in  the  spirit- 
ual world,  both  in  heaven  and  hell,  are  correspond- 
ences of  affections  and  lusts,  for  they  exist  there 
according  thereto ;  wherefore  when  affections  and 
lusts,  which  in  themselves  are  spiritual,  meet  with 
homogeneous  or  corresponding  things  on  earth, 
there  is  a  spirittial  principle  which  furnishes  a 
soul,  and  a  material  which  furnishes  a  body  :  there 
is  also  in  every  thing  spiritual  an  endeavor  to 
clothe  itself  with  a  body.  The  hells  are  about 
men,  and  therefore  contiguous  to  the  earth,  because 
the  spiritual  world  is  not  in  space,  but  where  there 
is  a  corresponding  affection.  —  D.  If.  L.  341-343. 

1602.  That  noxious  things  on  earth  derive  their 
origin  from  man,  and  so  from  hell,  may  be  proved 
by  the  state  of  the  land  of  Canaan,  as  described 
in  the  Word ;  for  when  the  children  of  Israel 
lived  according  to  the  commandments,  the  earth 
gave  forth  her  increase,  and  in  like  manner  the 
flocks  and  herds :  and  that  when  they  lived  con- 
trary to  the  commandments,  the  earth  was  barren, 
and,  as  it  is  said,  accursed  ;  instead  of  harvest  it 
produced  thorns  and  briers,  the  flocks  and  herds 
miscarried,  and  wild  beasts  broke  in.  —  D.  L.  W, 
345. 

1G03.  Hence  it  may  appear,  that  although  im- 
perfect and  noxious  animals  and  vegetables  origi- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


335 


nate  by  immediate  influx  from  hell,  still  they  are 
mediately  propagated  afterwards  by  seeds,  egfjs, 
or  grafts ;  the  one  position  does  not  lisprove  the 
other.  —  D.  L.  fV.  347. 

Note.  —  Fur  more  on  the  subject  of  influx,  see  "  Influx  of  the 
Soul  into  the  Body,"  036-643. 


PAIITX. 

THE  LAST  JUDGMENT. 

The   Last  Judgment    not   nt    the    Destraction 
of    the   World. 

1G04.  Tliey  who  are  unac(]uainted  with  tiie 
spiritual  sense  of  the  Word,  have  always  un- 
derstood that  all  things  in  the  visible  world  will 
be  destroyed  in  the  day  of  the  last  judgment ; 
for  it  is  said,  that  heaven  and  eartii  are  then  to 
perish,  and  that  God  will  create  a  new  heaven  and 
a  new  earth;  in  which  opinion  they  have  also  con- 
firmed themselves,  because  it  is  said,  that  all  men 
are  then  to  rise  from  tlieir  graves,  and  that  the 
good  are  then  to  be  separated  from  the  evil,  with 
more  to  the  same  purport :  but  it  is  thus  expressed 
in  the  literal  sense  of  the  Word,  because  this  sense 
of  the  Word  is  natural,  and  in  the  ultimate  of 
divine  order,  of  which  the  whole  and  every  part 
contains  a  spiritual  sense  within  it ;  for  which 
reason,  he  who  comprehends  the  Word  only  ac- 
cording to  the  sense  of  the  letter,  may  be  led  into 
various  opinions,  as  actually  is  the  case  in  tlie 
Christian  world,  where  so  many  heresies  exist  from 
this  ground,  and  every  one  of  them  is  confirmed 
from  theWord.  But  since  no  one  has  hitherto  known, 
that  in  the  whole  and  in  every  part  of  the  Word  there 
is  a  spiritual  sense,  nor  even  what  a  spiritual  sense 
is,  therefore  they  who  have  embraced  this  opinion 
concerning  the  last  judgment,  are  pardonable.  But 
still  they  may  now  know,  that  neither  the  visible 
heaven  nor  the  habitable  earth  will  perish,  but 
that  both  will  remain  forever ;  and  that  by  a  new 
heaven  and  a  new  earth  is  to  be  understood  a  new 
church,  both    in  the   heavens   and   on   the    eartli. 

1G05.  The  passages  in  the  Word,  in  which 
mention  is  made  of  the  destruction  of  heaven  and 
earth  are  the  following  :  "  Lift  up  your  eyes  tu 
heaven,  and  look  upon  the  land  beneath ;  the  heav- 
ens are  about  to  perish  like  smoke,  and  the  land 
shall  wax  old  like  a  garment."  Isai.  li.  (5.  "  Behold, 
I  am  about  to  create  new  heavens  and  a  new  earth  ; 
neither  shall  former  things  be  remembered."  Isai. 
Ixv.  17.  "I  will  make  new  heavens  and  a  new 
earth."  Isai.  Ixvi.  22.  "  The  stars  of  heaven  have 
fallen  to  the  earth,  and  heaven  has  departed  like  a 
scroll  rolled  together."  Rev.  vi.  13,  14.  "  I  saw  a 
great  throne,  and  one  sitting  thereon,  from  whose 
face  the  earth  and  the  heaven  fled  away,  and  tiieir 
place  was  not  found."  Rev.  xx.  II.  "I  saw  a 
new  heaven  and  a  new  earth,  for  tlie  first  heaven 
and  the  first  earth  had  passed  away."  Rev.  xxi.  1. 
In  these  passages,  by  a  new  heaven  is  not  meant  a 
visible  heaven,  but  the  very  heaven  where  the 
human  race  is  assembled;  for  a  heaven  was  formed 
from  all  the  human  race,  who  had  lived  since  the 
commencement  of  the  Christian  church  ;  but  they 
who  were  in  it  were  not  angels,  but  spirits  of 
various  religions ;  this  heaven  is  understood  by 
the  first  heaven  which  was  to  perish  :  but  how  this 
was,  shall  be  specially  declared  in  wliat  follows  ; 
here  is  related  only  so  much  as  serves  to  show 
what  is  meant  by  the  first  heaven  which  was  to 
perish.     Every  one  even,  who  thinks  from  a  soni"- 


what  enlightened  reason,  may  perceive,  that  it  is 
not  the  starry  heaven,  the  so  immense  firmament 
of  creation,  which  is  here  meant,  but  that  it  is 
heaven  in  a  spiritual  sense,  where  angels  and 
spirits  are. 

1()0().  That  a  new  earth  [or  land)  means  a  new- 
church  on  earth,  has  hitherto  been  unknown,  for 
every  one  by  land  in  the  Word  has  understood  the 
land,  when  yet  by  tlie  land  is  meant  the  church  ; 
in  a  natural  sense  land  is  the  land,  but  in  a  spirit- 
ual sense  it  is  the  church,  because  they  wiio  are 
in  the  spiritual  sense,  that  is,  who  are  spiritual, 
as  the  angels  are,  when  land  is  named  in  the 
Word,  do  not  understand  the  land  itself,  but  the 
nation  which  is  there,  and  its  Divine  worship ; 
hence  it  is  that  by  land  is  signifi(ul  the  church. 
I  will  here  adduce  one  or  two  passages  from 
the  Word,  by  which  in  some  measure  it  may 
be  comprehended,  that  the  land  signifies  the 
church.  "  The  cataracts  from  on  high  were  opened, 
and  the  foundations  of  the  land  were  shaken  ;  in 
breaking,  the  land  is  broken  ;  in  agitating,  the  land 
is  agitated  ;  in  reeling,  the  land  reels  like  a  drunk- 
ard ;  it  moves  to  and  fro  like  a  cottage  ;  and  heavy 
upon  it  is  the  transgression  thereof."  Isai.  xxiv. 
18-20.  "  I  will  cause  a  man  to  be  more  rare  than 
pure  gold  ;  therefore  I  will  remove  the  heaven, 
and  the  land  shall  be  removed  out  of  her  place,  in 
the  day  of  the  fierce  anger  of  Jehovah."  Isai.  xiii. 
12,  13.  "  Tiie  land  was  agitated  before  hini,  the 
heavens  have  trembled,  the  sun  and  the  moon  are 
become  black,  and  the  stars  have  withdrawn  their 
splendor."  Joel  ii.  10.  "The  land  was  shaken 
and  agitated,  and  the  foundations  of  the  mountains 
trembled  and  were  shaken."  Psalm  xviii.  7,  8; 
and  in  many  other  places. 

1607.  Creating,  moreover,  in  the  spiritual  sense 
of  the  Word,  signifies  to  form,  to  establish,  and  to 
regenerate  ;  so  that  creating  a  new  heaven  and 
a  new  earth  signifies  to  establish  a  New  Church  in 
heaven  and  on  earth  ;  as  may  appear  from  the 
following  passages:  "The  people  who  shall  be 
created  shall  praise  Jah."  Psalm  cii.  18.  "Thou 
sendest  forth  the  spirit,  they  are  created ;  and 
thou  renewest  the  faces  of  the  land."  Psalm  civ. 
30.  "  Thus  said  Jehovah,  thy  creator,  O  Jacob, 
thy  former,  O  Israel,  for  I  have  redeemed  thee, 
arid  I  have  called  thee  by  thy  name,  thou  art 
mine;  every  one  called  by  my  name,  and  for  my 
glory  I  have  created,  I  have  formed  him,  yea,  I 
have  made  him."  Isai.  xliii.  1,  7;  and  in  other 
places :  hence  it  is  that  the  new  creation  of  man 
is  his  reformation,  since  he  is  made  anew,  that  is, 
from  natural  he  is  made  spiritual ;  and  hence  it  is 

that  a  ne^v  creature  is  a  reformed  man L.  J. 

1^. 

The    Earth    and   the  human  Race  will    abide 
forever. 

1G08.  They  who  have  adopted  as  their  belief 
concerning  the  last  judgment,  that  all  things  in 
the  heavens,  and  on  the  earth  are  then  to  perish, 
and  that  a  new  heaven  and  a  new  earth  will  be- 
come e.vtant  in  their  place,  believe,  because  it 
follows  of  consequence,  that  the  generations  and 
procreations  of  the  human  race  are  thenceforth  to 
cease ;  for  they  think  that  all  things  will  be  then 
accomplished,  and  that  man's  future  state  will  be 
quite  different  froui  his  former  one  :  but  since  the 
day  of  the  last  judgment  does  not  mean  the  de- 
struction of  the  world,  as  was  shown  in  the  pre- 
ceding article,  it  also  follows  that  the  human  race 
will  continue,  and  that  procreations  will  never 
cease. 


336 


COMP.ENDIUM   OF   THE   THEOLOGICAL  AND   SPIRITUAL 


1609.  That  the  procreations  of  the  human  race 
will  continue  to  eternity,  is  plain  from  many  con- 
siderations, and  of  which  the  following  are  the 
principal :  — 

L  That  the  human  race  is  the  basis  on  which 
heaven  is  founded. 

II.  That  the  human  race  is  the  seminary  of 
heaven. 

III.  Tliat  the  extension  of  heaven,  which  is 
for  angels,  is  so  immense  that  it  cannot  be  filled 
to  eternity. 

IV.  Tliat  tliey  are  but  few  respectively,  of 
whom  heaven  at  present  is  formed. 

V.  That  the  perfection  of  heaven  increases  ac- 
cording to  plurality. 

VI.  And  that  every  Divine  work  has  respect 
to  Infinity  and  Eternity. 

1(510.  That  the  human  race  is  the  basis  on 
which  heaven  is  founded,  is  because  man  was 
last  created,  and  that  which  is  last  created  is  the 
basis  of  all  that  precedes.  Creation  commenced 
from  the  supreme  or  inmost,  because  from  the 
Divine  ;  and  proceeded  to  ultimates  or  extremes, 
and  then  first  subsisted. 

1()11.  Hence  it  appears  that  the  connection  of 
the  angelic  heaven  with  the  human  race  is  such, 
that  tlie  one  subsists  from  the  other,  and  that  the 
angelic  heaven  without  mankind  would  be  like  a 
house  without  a  foundation,  for  heaven  closes  into 
mankind  and  rests  upon  them.  The  case  in  this, 
is  the  same  as  with  each  particular  man ;  his 
spiritual  things,  which  pertain  to  his  thought  and 
will,  inflow  into  his  natural  things,  which  pertain 
to  his  sensations  and  actions,  and  in  these  they  ter- 
minate and  subsist ;  if  man  were  not  in  possession 
of  them,  that  is,  if  he  were  without  these  bound- 
ings  and  ultimates,  his  spiritual  things,  which 
pertain  to  the  thoughts  and  affections  of  his  spirit, 
would  dissolve  away,  like  things  unbounded,  or 
like  those  which  have  no  foundation  :  and  it  hap- 
pens, moreover,  when  a  man  passes  from  the 
natural  into  the  spiritual  world,  which  takes  place 
when  he  dies,  that  then,  since  he  is  a  spirit,  he  no 
longer  subsists  on  his  own  basis,  but  upon  the 
common  basis,  which  is  mankind.  He  who  knows 
not  the  mysteries  of  heaven,  may  believe  that 
angels  subsist  without  men,  and  men  without 
angels  ;  but  I  can  asseverate  from  all  my  experi- 
ence of  heaven,  and  from  all  my  discourse  with  the 
angels,  that  no  angel  or  spirit  subsists  apart  from 
man,  and  no  man  apart  from  spirits  and  angels, 
but  that  there  is  a  mutual  and  reciprocal  conjunc- 
tion. From  this,  it  may  now  be  seen  that  mankind 
and  the  angelic  heaven  make  one,  and  subsist 
mutually  from  and  interchangeably  with  each  other, 
and  thus  that  the  one  cannot  be  removed  from  the 
other.  —  L.  J.  G-9. 

1612.  The  angelic  heaven  is  the  end  for  which 
all  things  in  the  universe  were  created,  for  it  is  the 
end  on  account  of  which  mankind  exists,  and  man- 
kind is  the  end  regarded  in  the  creation  of  the 
visible  heaven,  and  the  earths  included  in  it ; 
wherefore  that  Divine  work,  namely,  the  angelic 
heaven,  primarily  has  respect  to  Infinity  and  I'^ter- 
nity,  and  therefore  to  its  multiplication  witliout 
end,  for  the  Divine  Himself  dwells  within  it. 
Hence  also  it  is  clear,  that  the  human  race  will 
never  cease,  for  were  it  to  cease,  the  Divine  work 
would  be  limited  to  a  certain  number,  and  thus  its 
respectiveness  to  Infinity  would  perish —  L.  J.  13. 

Several  Last  Judgments. 

1613.  By  the  last  judgment  is  meant  the  last 
time  of  the  church,  and  also,  tlie  last  time  of  every 


one's  life.  It  was  the  last  judgment  of  the  most 
ancient  church,  or  that  before  the  flood,  when  their 
posterity  perished,  whose  destruction  is  described 
by  the  flood.  It  was  the  last  judgment  of  the  an- 
cient church,  or  that  after  the  flood,  when  almost 
all  who  belonged  to  that  church  became  idolaters, 
and  were  dispersed.  It  was  the  last  judgment  of 
the  representative  church  which  succeeded  among 
the  posterity  of  Jacob,  when  the  ten  tribes  were 
carried  away  into  captivity,  and  dispersed  amongst 
the  nations ;  and  afterwards  when  the  Jews,  after 
the  coming  of  the  Lord,  were  driven  out  of  the  land 
of  Canaan,  and  scattered  over  the  face  of  the  whole 
earth.  The  last  judgment  of  the  present  church, 
which  is  called  the  Christian  church,  is  what  is 
meant,  in  the  revelation  of  John,  by  the  new  heav- 
en and  the  new  earth.  —  Jl.  C  2118. 

1614.  The  last  judgment  with  every  one  is  the 
coming  of  the  Lord,  both  in  a  general  and  in  a 
particular  sense  ;  thus  the  Lord's  advent  into  the 
world  was  tlie  last  judgment ;  it  will  be  the  last 
judgment  when  he  shall  come  again  to  glory  ;  it  is 
the  last  judgment  when  he  comes  to  each  man 
individually ;  and  it  is  so  also  with  every  one  when 
he  dies. — 3.  C.  000. 

I(il5.  In  particular,  it  is  the  last  judgment  to 
every  one  immediately  on  his  death ;  for  he  then 
passes  into  the  other  life,  in  which,  on  his  coming 
again  into  the  life  which  he  had  in  the  body,  he  is 
judged  either  to  death,  or  to  life.  There  is  also  a 
last  judgment  in  singular.  Thus,  with  the  man 
who  is  judged  to  death,  all  and  singular  things 
condemn  him,  for  there  is  nothing  in  his  thought 
and  will,  however  minute,  which  does  not  resenjble 
his  last  judgment,  and  draw  him  to  death  ;  so  also 
with  the  man  who  is  judged  to  life,  all  and  singular 
things  appertaining  to  his  thought  and  will  have  an 
image  of  his  last  judgment,  and  convey  him  to  life : 
for  such  as  man  is  in  general,  such  he  is  also  in 
the  particulars  and  singulars  of  his  thought  and 
affection.  These  are  the  things  signified  by  the 
last  judgment. —  .4.  C.  1850. 

1616.  Judgment  is  spoken  of  as  taking  place 
when  evil  is  brought  to  its  height,  or  as  it  is  ex- 
pressed in  the  Word,  when  it  is  come  to  its  con- 
summation, or  when  iniquity  is  consummated. 
The  case  herein  is  this.  All  evil  has  its  bounda- 
ries or  limits  as  far  as  which  it  is  permitted  to  go: 
but  when  it  is  carried  beyond  these  limits,  the  guiltj' 
party  runs  into  the  punishment  of  evil,  and  this 
both  in  general  and  particular  cases.  The  punish- 
ment of  evil  is  what  is  then  called  judgment.  — 

A.  a  1311. 

The   Last  Judgment  must  be  in   the  spiritnal 
World. 

1617.  The  last  judgment  must  be  where  all  are 
together,  and  therefore  in  the  spirituaL world,  and 
not  upon  earth.  And  moreover,  no  one  is  judged 
from  the  natural  man,  or  therefore  during  the  life 
in  the  natural  world,  for  man  is  then  in  a  natural 
body  ;  but  every  one  is  judged  in  the  spiritual 
man,  and  therefore  when  he  comes  into  the  spirit- 
ual world,  for  man  is  then  in  a  spiritual  body.  In 
the  spiritual  body,  moreover,  man  appears  such  as 
he  is  with  respect  to  love  and  faith,  not  only  as 
regn  rds  the  face  and  body,  but  even  as  regards  the 
speech  and  actions.  Hence  it  is  that  the  true 
(piilities  of  all  are  known,  and  their  instantaneous 
separation  effected  whenever  the  L-^rd  pleases. — • 
L.  /.  30. 

1618.  I  am  here  desirous  of  adducing  a  certain 
heavenly  arcanum,  which  is  indeed  mentioned  in 
the  work  on  Heaven  a>d  Hell,  but   has  never 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


337 


yet   been   described.      Every  one  after  death    is 
bound  to  some  society,  even  when  first  he  comes 
into  the  spiritual  worhl ;    but  a  spirit  in  his  first 
state  is  ignor;int  of  it,  for  lie  is  then  in  externals, 
and  not  yet  in  internals.    When  lie  is  in  this  state, 
he  goes  hither  and  thither,  wherever  the  desires  of 
his    animus    impel    him  ;  but  still,  actually,  he  is 
where  his  love  is,  that  is,  in  a  society  composed  of 
those  who  are  in  a  love  like   his  own.     When  a 
spirit  is  in  such  a  state,  he  then  appears  in  many 
other  places,  in  all  of  them  also  present  as  it  were 
with  the  body ;   but  this  is  only  an  appearance ; 
wherefore,  as  soon  as  he  is  led  (perducitur)  by  the 
Lord    into   his   own  ruling  love,  he  vanishes  in- 
ftanlly  from  the  eyes  of  others,  and  is  among  his 
own,  in  the  society  to  which  he  was  bound.     This 
peculiarity  exists   in  the  spiritual  world,  and  is  a 
wonder  to   those  who  are  ignorant  of  its  cause. 
Hence  it  is,  then,  that  as  soon  as  ever  spirits  are 
congregated  together,  and  separated,  they  are  also 
judged,  and  every  one   is   presently   in    his   own 
place,  the  good   in  heaven,  and  in  a  society  there 
among  their  own,  and  the  wicked  in  hell,  and  in 
a  society  there   among  their   own.      From  these 
things  it  is  moreover  evident,  that  the  last  judg- 
ment can  exist  nowhere  but  in  the  spiritual  world, 
both  because  every  one  there  is  in  the  likeness  of 
his  own  life,  and  because  he  is  with  tliose  who  are 
in  similar  life,  and  is  thus  in  society  with  his  own. 
But  in  the  natural  world  it  is  not  so ;  the  good  and 
the  evil  may  dwell  together  there,  the  one  ignorant 
of  what  the  other  is,  and  liie   life's   love  of  each 
producing  no  separation  between  them.     Indeed 
it  is  impossible  for  any  one  in  the  natural  body  to 
be  either  in  heaven  or  in  hell ;  wherefore,  in  order 
tliat  man  may  go  to  one  of  tliem,  it   is  necessary 
that  he  put  off  the  natural,  and  be  judged  in  the 
spiritual   body.     Hence  it  is,  as  was  said   above, 
that  the  spiritual  man  is  judged,  and  not  the  nat- 
ural. —  L.  J.  m. 

The  Last  Judgment  is  when  the  End  of  the 
Church  is. 

1619.  There  are  many  reasons  why  the  last 
judgment  exists,  when  the  end  of  the  church  is : 
the  principal  is,  that  then  the  equilibrium  between 
heaven  and  hell,  and  man's  essential  liberty  along 
with  it,  begin  to  perish ;  and  when  man's  liberty 
perishes,  he  can  no  longer  be  saved,  for  lie  cannot 
then  be  led  to  heaven  in  freedom,  but  is  hurried 
into  hell  apart  from  freedom;  for  no  man  can  be 
reformed  without  free  will,  and  all  man's  free  will 
is  the  result  of  the  equilibrium  between  heaven 
and  hell. 

1G20.  That  the  equilibrium  between  heaven  and 
hell  begins  to  perish  at  the  end  of  the  church,  may 
appear  from  this,  that  heaven  and  hell  are  from 
mankind,  [as  shown  above  in  its  proper  article,] 
and  that  when  many  go  to  hell,  and  few  to  heaven, 
evil  on  the  one  part  increases  over  good  on  the 
other  ;  for  evil  increases  in  proportion  as  hell  in- 
creases, and  all  evil  is  derived  to  man  from  hell, 
and  all  good  from  heaven.  Now,  since  evil  in- 
creases over  good  at  the  end  of  the  church,  all  are 
then  judged  by  the  Lord  ;  the  evil  are  separated 
from  the  good,  all  things  are  reduced  into  order, 
and  a  new  heaven  is  established,  with  a  new  church 
upon  earth  ;  and  thus  the  equilibrium  is  restored. 
It  is  this,  then,  which  is  called  the  last  judgment. 

—  jL.  J.;«,  :34. 

The  Last  Judgment  has  been  accomplished. 

1G21.  It  has  been  granted  me  tu  see  with  my 
own  eyes,  that  the  hist  judgment  is  now  accom- 
43 


plished  ;  that  the  evil  are  cast  into  the  hells,  and 
the  good  elevated  into  heaven,  and  thus  that  all 
things  are  reduced  into  order,  the  spiritual  equilib- 
rium between  good  and  evil,  or  between  heaven 
and  hell,  being  thence  restored.  It  was  granted 
me  to  see  from  beginning  to  end  how  the  last 
judgment  was  accomplished,  and  also  how  tiie 
Babylon  was  destroyed,  how  those  who  are  under- 
stood by  the  dragon  were  cast  into  the  abyss,  and 
how  the  new  heaven  was  formed,  and  a  new  church 
instituted  in  the  heavens,  which  is  understood  by 
the  New  Jerusalem.  It  was  granted  me  to  see  all 
these  things  with  my  own  eyes,  in  order  that  I 
might  be  able  to  testify  of  them.  This  last  judg- 
ment was  commenced  in  the  beginning  of  the  year 
17.')7,  and  was  fully  accomplished  at  the  end  of  that 
year. 

l(i'22.  But  it  ought  to  be  known  that  the  last 
judgment  was  effected  upon  those  who  had  lived 
from  the  Lord's  time  to  this  day,  but  not  upon 
those  who  had  lived  before  ;  for  a  last  judgment 
had  twice  before  existed  on  this  earth.  Of  these 
two  judgments,  the  one  is  described  in  the  word 
by  the  flood,  the  other  was  effected  by  the  Lord 
Himself  when  He  was  in  the  world,  which  more- 
over is  understood  by  the  Lord's  words,  "  Now  is 
the  judgment  of  tliis  world,  now  is  the  prince  of 
this  world  cast  out,"  John  xii.  31  ;  and  by  His 
words,  '■'  These  things  I  have  spoken  unto  you, 
that  in  me  ye  may  have  peace  ;  be  of  good  cheer, 
I  have  overcome  the  world,"  John  xvi.  33  ;  and 
also  by  these  words  in  Isaiah,  "  Who  is  this  that 
cometh  from  Edorn,  walking  in  the  multitude  of 
his  strength,  great  to  save  ?  I  have  trodden  the 
wine  press  alone,  therefore  I  have  trodden  them  in 
my  anger  ;  whence  their  victory  is  sprinkled  upon 
my  garments,  for  the  day  of  vengeance  is  in  my 
heart,  and  the  year  of  my  redeemed  has  come  ; 
therefore  he  became  a  Savior,"  Isaiah  Ixiii.  1-8  ; 
and  in  many  other  places. 

1()"33.  The  judgment  was  accomplished  not  only 
upon  all  the  men  of  the  Christian  church,  but  also 
upon  all  who  are  called  Mahometans,  and,  more- 
over, upon  all  the  Gentiles  in  the  whole  circle  of 
the  earth  ;  and  it  was  effected  in  this  order :  first 
upon  those  of  the  Papal  religion  ;  then  upon  the 
Mahometans  ;  afterwards  upon  the  Gentiles  ;  and 
lastly  upon  the  Reformed. 

1G24.  The  following  was  seen  to  be  the  arrange- 
ment in  the  spiritual  world  of  all  the  nations  and 
people  to  be  judged.  Collected  in  the  middle, 
appeared  those  who  are  called  the  Reformed, 
where  they  were  also  distinct  according  to  their 
countries  ;  the  Germans  there  towards  the  north  ; 
the  Swedes  there  towards  the  west ;  the  Danes 
in  the  west ;  the  Dutch  towards  the  east  and  the 
north  ;  the  English  in  the  centre.  Surrounding 
this  whole  mid-region  of  the  Reformed,  appeared 
collected  those  of  the  Papal  religion,  the  greater 
part  of  them  in  the  western,  some  part  in  the 
southern  quarter.  Beyond  them  were  the  Mahom- 
etans, also  distinct  according  to  their  countries, 
who  all  appeared  in  the  south-west.  Beyond  these, 
the  Gentiles  were  congregated  in  vast  numbers, 
constituting  the  very  circumference  ;  and  on  their 
outer  side  an  appearance  as  of  a  sea  was  the  bound- 
ary. This  arrangement  of  the  nations  in  the 
various  quarters,  was  an  arrangement  according  to 
each  nation's  common  faculty  of  receiving  Divine 
Truths  ;  for  in  the  spiritual  world  every  one  ia 
known  from  the  quarter,  and  the  part  of  it,  in  which 
he  dwells. 

Ki'iS.  In  the  Word,  the  four  quarters  are  called 
the  four  winds,  and  a  gathering  is  called  a  gather- 


338 


COMPKXDimi    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


ing  from  the  four  winds  ;  as  in  Miitthew,  where  the 
last  judgment  is  the  subject  treated  of,  "  He  shall 
send  liis  angels,  and  they  sh:ill  gither  together  the 
elect  from  the  four  winds,  from  one  end  of  the  heav- 
ens to  the  other,"  xxiv.  31 ;  and  elsewhere,  "  All 
nations  shall  bo  gathered  together  before  the  Son 
of  Man,  and  He  shall  separate  them  one  from  an- 
other, as  a  shepherd  separates  the  sheep  fron)  the 
goats,  and  lie  shall  set  the  sheep  on  the  right  and 
the  goats  on  the  left,"  Matthew  xxv.  31,  ;3'2;  which 
signilies  that  the  Lord  will  then  separate  those  who 
are  in  truths  and  :it  the  same  time  in  good,  from 
those  who  are  in  truths  and  not  in  good  ;  for  in 
the  spiritual  sense  of  tlie  Word,  the  right  signifies 
good,  and  the  left  truth,  and  sheep  and  goats  the 
same.  The  last  ju  igment  was  effected  upon  these 
alone  ;  the  evil  who  were  in  no  truths  being  in 
the  hells  already ;  for  all  the  wicked  who  have  de- 
nied the  Divine  in  their  hearts,  and  have  rejected 
the  truths  of  the  church  as  incredible,  are  cast 
thither  when  they  die,  and  therefore  before  the 
judgment.  The  first  heaven  which  passed  away, 
consisted  of  those  who  were  in  truths,  and  not 
in  good,  and  the  new  heaven  was  formed  of 
those  who  were  in  truths,  and  at  the  same  time 
in  good. 

1(326.  As  regards  the  judgment  upon  the  Ma- 
hometans and  Gentiles,  which  is  treated  of  in  this 
article,  it  was  thus  effected :  the  Mahometans  were 
led  forth  from  their  places,  where  they  were  gath- 
ered together  in  the  sontli-west,  by  a  way  round  the 
Christians,  from  the  west,  through  the  north,  to  the 
east,  as  far  as  its  southern  confine  ;  and  the  good 
were  separated  from  the  evil  in  the  way ;  the 
evil  being  cast  into  marshes  and  lakes,  many  too 
being  scattered  about  in  a  certain  fur  desert. 
But  the  good  were  led  tiirough  the  e  ist  to  a  land 
of  great  extent  near  the  south,  and  habititioiis 
were  there  given  then).  They  who  were  led 
thither  had  in  the  world  acknowledged  the  Lord  as 
the  greatest  Prophet,  and  as  the  Son  of  God,  and 
had  believed  that  He  was  sent  by  the  Fattier  to 
instruct  mankind,  and  at  the  same  time  had  lived 
a  life  moral-spiritual,  in  accordance  with  their 
religion,  [religiosum.]  Most  of  these,  when  in- 
structed, receive  faitii  in  the  Lord,  and  acknowl- 
edge Him  to  be  One  with  the  Father.  Communi- 
cation is  also  granted  them  with  the  Christian 
heaven,  by  influx  from  the  Lord  ;  but  they  are  not 
commingled  with  it,  because  religion  separates 
them.  All  of  that  religion,  as  soon  as  they  come 
into  the  other  life  among  their  own,  first  seek 
Mahomet,  yet  he  appears  not,  but  in  his  place 
two  others,  who  call  themselves  Mahomets,  and 
who  have  obtained  seats  in  the  middle,  under  the 
Christian  heaven,  towards  the  left  part  of  it.  These 
two  are  in  the  place  of  Mahomet,  because  all  after 
death,  whatever  be  tlieir  religion,  are  first  led  to 
.those  they  had  worshipped  in  the  world,  (for  every 
one's  religion  adheres  to  him,)  but  secede  on  per- 
ceiving that  these  can  render  tiiem  no  assistance. 
They  are  thus  yielded  up  into  their  own  religion 
at  first,  as  tlie  only  possible  means  of  effecting  their 
withdrawal  from  it.  —  L.  J.  45-50. 

1627.  Mahomet  liimself,  wiio  wrote  the  Alcoran, 
is  not  to  be  seen  at  the  present  day.  I  was  told, 
that  m  early  times  he  presided  over  the  Mahom- 
etans, but  that  he  desired  to  domineer  over  all 
things  of  their  religion  as  a  God,  and  that  there- 
fore he  was  cast  out  of  the  seat  he  held  beneath 
the  Papists,  ana  was  sent  downwards,  to  the  right 
side,  near  the  south.  Certain  societies  of  Maliom- 
etans  were  once  excited  by  evil  spirits  to  acknowl- 
edge Mahomet  as  their  God.  To  quell  the  sedition, 
Mahomet  was  raised  up  from  below   [ex  inferis,] 


and  shown  to  them,  and  I,  too,  then  saw  him.  He 
appeared  like  corporeal  spirits,  who  have  no  interior 
perception,  his  face  of  a  hue  approaching  to  black  ; 
and  tiie  only  words  I  heard  him  say,  were,  "  1  am 
your  Mahomet ;"  and  shortly  afterwards,  he  sub- 
sided, as  it  were,  and  returned  to  his  pace.  — 
L.  J.  co7iti7i.  70. 

1(528.  The  judgment  was  effected  upon  the 
Gentiles  in  nearly  the  same  manner  as  upon  the 
Mahometans ;  but  they  were  not  led  like  them  in 
a  circuit,  but  only  a  short  way  in  the  west,  where 
the  evil  were  separated  from  the  good,  the  evil 
being  there  cast  into  two  great  gulfs,  which 
stretched  obliquely  into  the  deep.  But  the  good 
were  conducted  above  the  middle,  where  the 
Christians  were,  towards  the  land  of  the  Mahome- 
tans in  the  eastern  quarter,  and  dwellings  were 
given  them  behind  and  beyond  the  Mahometans, 
to  a  great  extent  in  the  southern  quarter.  But 
those  of  the  Gentiles  who  in  the  world  had  wor- 
shipped God  under  a  human  form,  and  had  led 
lives  of  charity  according  to  their  religious  prin- 
ciples, were  conjoined  with  Christians  in  heaven, 
for  they  acknowledge  and  adore  tlie  Lord  more 
than  others  ;  the  most  intelligent  of  them  are  from 
Africa.  The  multitude  of  the  Gentiles  and  Ma- 
hometans who  appeared  was  so  great,  that  it  could 
be  numbered  only  by  myriads.  The  judgment  on 
this  vast  multitude  was  effected  in  a  few  days, 
for  every  one,  after  being  yielded  up  into  his  own 
love  and  into  his  own  faith,  is  immediately  destined 
and  carried  to  his  like. 

1()29.  From  all  these  particulars  appears  the 
truth  of  the  Lord's  prediction  concerning  the  last 
judgment,  that  "they  shall  come  from  the  east, 
and  from  the  west,  and  from  tlie  north,  and  from 
the  south,  and  shall  sit  down  in  the  kingdom  of 
God,"  Luke  xiii.  29.  —  L.  J.  51,  52. 

Character  of  the  Babylonians,  or  Papists. 

1G30.  By  Babylon  are  understood  all  who  will 
to  rule  by  religion,  [per  religiosum.]  To  rule 
by  religion,  is  to  rule  over  men's  souls,  thus  over 
their  very  spiritual  lives,  and  to  use  the  Divine 
things,  which  are  in  their  religion,  as  the  means 
lo  rule.  All  those  who  have  dominion  for  an  end 
and  religion  for  the  means,  in  the  general,  are 
Babylon.  They  are  called  Babylon,  because  such 
dominion  began  in  ancient  times  ;  but  it  was  de- 
stroyed in  its  beginning.  Its  commencement  is 
described  by  the  city  and  the  tower  whose  head  was 
to  be  in  heaven  ;  and  its  destruction,  by  the  con- 
fusion df  lips,  whence  its  name  Babel  was  derived  ; 
Genesis  xi.  1-9.  It  ought  to  be  known  that  the 
church  becomes  a  Babylon  when  charity  and  faith 
cease,  and  the  love  of  self  begins  to  rule  in  their 
stead  ;  for  this  love,  in  proportion  as  ,it  is  un- 
checked, rushes  on,  aiming  to  dominate  not  merely 
over  all  whom  it  can  subject  to  itself  on  earth, 
but  even  over  heaven ;  nor  does  it  rest  there, 
but  it  climbs  the  very  throne  of  God,  and  transfers 
to  itself  His  Divine  Power.  That  it  did  this,  even 
before  the  Lord's  coming,  appears  from  several 
passages  of  the  Word.  But  the  Babylon  there 
treated  of,  was  destroyed  by  the  Lord,  when  he 
was  in  the  world,  as  well  by  those  who  composed 
it  being  reduced  to  mere  idolaters,  as  by  a  last 
judgment  upon  them  in  the  spiritual  world,  which 
is  understood  by  the  prophetic  sayings,  that  "  Lu- 
cifer," who  tliere  is  Babylon,  "  was  cast  into  hell," 
and  that  '"  Babylon  has  fallen  ;"  and  moreover  by 
the  v.riting  on  tlie  wall,  and  the  death  of  Belshaz- 
z  i;- :  and  also  by  the  stone,  hewn  from  the  rock, 
which  destroyed  the  statue,  of  which  Nebuchad- 
nezzar dreamed. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


339 


1631.  But  the  Babylon  treated  of  in  the  Apoca- 
lypse, is  the  Babylon  of  this  day,  which  arose  after 
the  Lord's  coniinir,  and  is  known  to  be  among  the 
Papists.  Tliis  Bubylon  is  more  pernicious,  and 
more  abominable,  than  tliat  wliicli  existed  before 
the  Lord's  coming,  because  it  profanes  the  interior 
goods  and  truths  of  the  churcli,  which  the  Lord 
revealed  to  the  world,  when  lie  revealed  Himself. 
How  pernicious,  how  inwardly  abominable,  it  is, 
may  appear  from  the  following  summary.  They 
who  belong  to  it,  acknowledge  and  adore  the  Lord 
apart  from  all  power  of  saving :  they  entirely  sep- 
arate His  Divine  from  His  Human,  and  transfer  to 
themselves  His  Divine  Power,  which  belonged  to 
His  Human  ;  for  they  remit  sins  ;  they  send  to 
heaven  ;  they  cast  into  hell ;  they  save  wlioin  tiiey 
will ;  tliey  sell  salvation  ;  thus  arrogating  things 
to  themselves  whicji  are  properties  of  Divine 
Power  alone :  and  since  they  exercise  this  power, 
it  follows  that  they  make  gods  of  themselves,  each 
one  according  to  his  station,  by  transferrence  from 
their  iiighest,  whom  they  call  Christ's  vicar,  down 
to  the  lowest  of  them ;  thus  they  regard  them- 
selves as  the  Lord,  and  adore  Him,  not  for  His. 
but  for  their  sakes.  They  not  only  adulterate  and 
falsify  the  Word,  but  even  take  it  away  from  the 
people,  lest  they  should  enter  into  the  smallest 
light  of  truth  ;  and  not  satisfied  with  this,  they 
moreover  annihilate  it,  acknowledging  a  divinity 
in  the  decrees  of  Rome,  superior  to  the  Divine  in 
the  Word  ;  so  that  they  exclude  all  from  the  way 
to  heaven;  for  the  acknowledgment  of  the  Lord, 
faith  in  Him,  and  love  to  Him,  are  the  way  to 
heaven ;  and  the  Word  is  what  teaches  the  way  : 
whence  it  is,  that  without  the  Lord,  by  the  medium 
of  the  Word,  there  is  no  salvation.  They  strive 
with  all  diligence  to  extinguish  the  light  of  heiiven, 
wliich  is  from  Divine  Truth,  in  order  that  igno- 
rance may  exist  in  the  place  of  it,  and  the  denser 
the  ignoiance,  the  more  acceptable  it  is  to  them. 
They  extinguish  the  light  of  heaven  by  proliibit- 
ing  the  reading  of  the  Word,  and  of  books  which 
contain  its  doctrines  ;  instituting  worship  by  masses 
destitute  of  Divine  Truth,  in  a  language  unintelli- 
gible to  the  common  people  ;  and  besides,  they 
fill  their  world  (orbem  suuin)  with  falses,  those 
essential  [ipsa]  darknesses,  which  remove  and  dis- 
sipate the  light.  They  teach  thj  vulgar,  moreover, 
that  they  have  life  (eternal)  in  the  faith  of  their 
priests,  consequently  not  in  their  own,  but  in  that 
of  other  men,  [ita  in  aliena  et  non  in  sua.]  They 
also  place  all  worship  in  a  devout  external,  apart 
from  the  internal,  making  the  internal  into  vacuum, 
for  they  deprive  it  of  the  knowledges  of  good  and 
truth;  and  yet  Divine  worship  is  externiil  only  in 
as  far  as  it  is  internal,  since  the  external  proceeds 
from  the  internal.  Besides  this,  they  introduce 
idolatries  of  various  kinds.  They  make  and  mul- 
tii)ly  saints  ;  they  see  and  tolerate  the  adoration  of 
these  saints,  and  even  the  prayers  put  up  to  them, 
almost  as  to  gods  ;  they  expose  their  idols  in  all 
sorts  of  places;  boast  of  their  multitudinous  mira- 
cles ;  set  them  over  cities,  temples,  and  monas- 
teries ;  make  sacred  their  bones  —  their  veriest 
castaway  bones,  which  have  been  taken  out  of 
sepulchres  ;  thus  turning  the  minds  of  all  from 
the  worship  of  God  to  the  worship  of  men.  More- 
over, they  use  much  artful  precaution  lest  any 
one  should  come  out  of  their  darkness  into  light, 
and  from  idolatrous  to  Divine  worship  ;  for  they 
multiply  monasteries,  from  which  they  send  out 
spies  and  guards  in  all  directions  ;  they  extort  the 
c«jnfessions  of  the  heart,  which  arc  also  confessions 
of  the  thoughts  and  intentions,  and  if  any  one  will 


not  confess,  they  threaten  him  with  infernal  fire 
and  toniionts  in  purgatory  ;  and  those  who  dare 
to  speak  against  the  Papal  throne,  and  their  do- 
minion, they  shut  up  in  a  horrible  jail,  which  is 
called  the  Inquisition.  All  this  they  do  I'or  cmc 
sole  end  ; — that  they  may  possess  the  world  and 
its  treasures,  and  live  in  congenial  delights,  (vivant 
genio,)  and  be  the  mightiest  of  men,  while  the  rest 
are  tiieir  slaves.  But  domination  such  as  this,  is 
not  that  of  heaven  over  hell,  but  of  hell  over  heav- 
en, for  in  as  far  as  the  love  of  ruling  prevails  in 
man,  especially  in  the  man  of  the  church,  in  so  far 
hell  reigns.  From  this  summary  it  may  appear 
that  they  have  no  church,  but  a  Babylon  among 
them.  The  church  is  where  the  Lord  Himself  is 
worshippcMl,  and  where  the  Word  is  read. 

PiM'i.  What  manner  of  men  they  of  the  Babylon 
are  in  the  other  life,  can  be  apparent  only  to  one 
who  has  been  allowed  by  the  Lord  to  be  together 
with  those  who  arc  in  the  spiritual  world  :  since 
this  has  been  granted  to  me,  I  am  able  to  speak 
from  experience,  for  I  have  seen  them,  I  have 
heard  them,  and  I  have  spoken  with  them.  The 
hidden  things  of  their  hearts  are  there  uncovered, 
for  they  are  in  the  spirit,  in  which  reside  the  inte- 
rior things  of  the  thoughts  and  intentions,  which 
they  had  concealed  in  the  world,  and  had  covered 
over  with  a  devout  external.  And,  since  these 
hidd(,'n  things  were  now  laid  open,  it  was  perceived 
that  more  than  half  of  those,  who  had  usurped  the 
power  of  opening  and  shutting  heaven,  were  down- 
right atheists  ;  but  since  dominion  is  rooted  in  their 
minds  as  in  the  world,  and  is  based  on  this,  that  all 
power  was  given  by  the  Father  to  the  Lord  Him- 
self, and  that  it  was  transferred  to  Peter,  and  by 
order  of  succession  to  the  heads  of  the  church, 
therefore  an  oral  confession  about  the  Lord  remains 
adjoined  to  their  atheism ;  but  even  this  remains 
only  so  long,  as  they  enjoy  some  dominion  by 
means  of  it.  But  the  rest  of  them,  who  are  not 
atheists,  are  so  empty  (tarn  vacui)  as  to  be  entirely 
ignorant  of  man's  spiritual  life,  of  the  means  of 
salvation,  of  the  Divine  Truths  which  lead  to 
heaven  ;  and  they  know  nothing  at  all  of  heavenly 
love  and  faith,  believing  that  heaven  may  be 
granted  of  the  Pope's  grace  to  any  one,  whatever 
he  be.  Now,  since  every  one  is  in  a  life  in  the 
spiritual  world,  similar  to  his  life  in  the  natural 
world,  without  any  difference,  so  long  as  he  is  nei- 
ther in  heaven  nor  in  hell,  and  since  the  spiritual 
world,  as  regards  its  external  appearance,  is  alto- 
gether like  the  natural  world,  therefore  thty  also 
live  a  similar  moral  and  civil  life,  and  above  all 
have  similar  worship,  for  this  is  inradicated  in,  and 
inheres  to  man  in  his  inmost,  nor  can  any  after 
death  be  withdrawn  from  it,  except  he  be  in  good 
from  truths,  and  in  truths  from  good.  But  it  is 
more  difficult  to  withdraw  the  nation  now  treated 
of  from  its  own  worship,  than  other  nations,  because 
it  is  not  in  good  from  truths,  and  still  less  in  truths 
from  good  ;  for  its  truths  are  not  derived  from  the 
Word,  with  the  exception  of  some  few,  which  it 
has  falsified  by  applying  them  to  dominion  ;  and 
hence  it  has  none  other  than  spurious  good,  for 
such  as  the  truths  are,  such  does  the  good  become. 
These  things  are  said,  in  order  that  it  may  be 
known,  that  the  worship  of  this  nation,  in  the 
spiritual  world,  is  altogether  similar  to  its  worship 
in  the  natural  world.  Premising  this,  1  will  now 
relate  some  particulars  of  the  worship  and  liie  of 
the  Papists  in  the  spiritual  world.  They  have  a 
certain  session,  in  place  of  the  session  or  consistory 
at  Rome,  in  which  their  leaders  meet,  and  consult 
i  on  various  matters  touching  their  religion,  esp©- 


340 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


cially  on  the  means  of  holding  the  vulgar  in  blind 
obedience,  and  of  enlarging  their  own  dominion. 
This  session  is  situated  in  tlie  southern  quarter, 
near  tiie  east,  but  none  who  have  been  Popes  or 
Cardinals  in  the  world  dare  to  enter  it,  because 
the  semblance  of  Divine  authority  possesses  their 
minds,  from  their  having  in  the  world  arrogated 
the  Lord's  power  to  themselves  ;  wherefore,  as 
soon  as  ever  they  present  themselves  there,  they 
are  carried  out,  and  cast  to  their  like  in  a  desert. 
But  those  among  them  who  have  been  of  sincere 
mind,  and  have  not,  from  belief  confirmed,  usurped 
such  power,  are  in  a  certain  obscure  chamber, 
situate  behind  this  session.  There  is  another 
convention  in  the  western  quarter,  near  the  north  ; 
the  business  there,  is  the  intromission  of  the  cred- 
ulous vulgar  into  heaven.  They  there  dispose 
around  them  a  number  of  societies,  which  live  in 
various  external  jollities  ;  in  some  of  the  societies 
they  play,  in  some  they  dance,  in  some  they  com- 
pose the  face  into  the  various  expressions  of  hilar- 
ity and  mirthfulness;  in  some  they  converse,  friend- 
like  ;  in  some  they  discuss  civil,  in  others  religious 
matters ;  in  other  societies  again,  they  talk  obsce- 
nities ;  and  so  on.  They  admit  their  dependants 
into  such  one  of  these  societies  as  each  may  desire, 
and  call  it  heaven ;  but  all  of  them,  after  being 
there  a  few  hours,  are  wearied  and  depart,  because 
those  joys  are  external,  and  not  internal :  in  this 
way,  moreover,  many  are  withdrawn  from  a  belief 
in  their  doctrinal  concerning  intromission  into 
heaven.  As  regards  their  worship  in  particular,  it 
is  almost  like  their  worship  in  the  world  ;  as  in  the 
world,  it  consists  in  masses,  not  performed  in  the 
common  language  of  spirits,  but  in  one  composed 
of  lofty-sounding  words,  which  induce  an  external 
devoutness  and  awe,  and  are  utterly  unintelligible. 
In  like  manner  they  adore  saints,  and  expose  idols 
to  view ;  but  their  saints  are  nowhere  to  be  seen, 
for  all  those  who  have  sought  to  be  worshipped  as 
gods,  are  in  hell ;  the  rest,  who  did  not  seek  it,  are 
among  common  spirits.  This  their  prelates  know, 
for  they  seek  and  find  them,  and  when  found  they 
despise  them  ;  yet  conceal  it  from  the  people,  that 
the  saints  may  still  be  worshipped  as  tutelar  gods, 
but  that  the  primates  themselves,  who  rule  over  the 
people,  may  be  worshipped  as  the  lords  of  heaven. 
In  like  manner,  moreover,  they  multiply  churches 
and  monasteries  as  they  did  in  the  world,  they 
scrape  together  riches,  and  accumulate  costly 
things,  which  they  hide  in  cellars  ;  for  costly  things 
exist  in  the  spiritual,  as  well  as  in  the  natural 
world,  and  far  more  abundantly.  In  like  manner 
^they  send  forth  monks,  to  allure  the  Gentiles  to 
their  religion,  in  order  that  they  may  subject  them 
to  their  rule.  They  commonly  have  towers  of  es- 
pial erected  in  the  middle  of  their  assemblies,  from 
which  they  are  enabled  to  enjoy  an  extended  vision 
into  all  the  surrounding  region  ;  and  moreover,  by 
various  means  and  arts,  they  establish  for  them- 
selves communications  with  persons  far  and  near, 
joining  in  league  with  them,  and  drawing  them  over 
to  their  own  party.  Such  is  their  state  in  general ; 
but  as  to  particulars,  many  prelates  of  that  religion 
take  away  all  power  from  the  Lord,  and  claim  it 
for  themselves,  and  doing  this,  they  acknowledge 
no  Divine.  They  still  counterfeit  a  devoutness  in 
externals  ;  yet  this  devoutness  in  itself  is  profane, 
because  in  their  internals  there  is  no  acknowledg- 
ment of  the.  Divine.  Hence  it  is  that  they  commu- 
nicate with  certain  societies  of  the  ultimate  heaven 
by  a  devout  external,  and  with  the  hells  by  a  pro- 
fane internal,  so  that  tliey  are  at  once  in  either, 
(utrobivis  :)  on  which  account,  moreover,  they  allure 


simple  good  spirits,  and  appoint  them  habitations' 
near  themselves,  and  also  congregate  evil  spirits, 
and  dispose  them  around  the  society  in  all  direc- 
tions, by  the  simple  good  conjoining  themselves 
with  heaven,  and  by  the  evil  with  hell.  Hence 
they  are  enabled  to  accomplish  abominations,  which 
they  perpetrate  from  hell.  For  the  simple  good 
who  are  in  the  ultimate  heavens,  look  only. to  their 
devotional  external,  and  their  very  devout  adoration 
of  the  Lord  in  outward  things,  but  they  see  not 
their  wickedness,  and  therefore  they  favor  them, 
and  this  favor  from  the  good  is  their  greatest  pro- 
tection ;  yet  in  process  of  time  they  all  recede  from 
their  devout  external,  and  then,  being  separated 
from  heaven,  they  are  cast  into  hell.  It  may  now 
be  known,  in  some  degree,  what  manner  of  men 
they  of  the  Babylon  are  in  the  other  life.  But  I 
am  aware  that  they  who  are  in  this  world,  and  have 
no  idea  of  man's  state  after  death,  of  heaven,  or  of 
hell,  but  an  inane  and  an  empty  one,  will  wonder 
at  the  existence  of  such  things  in  the  spiritual 
world. 

1();33.  I  have  spoken  with  certain  of  that  nation 
concerning  the  keys  given  to  Peter  ;  whether  they 
believed  that  the  power  of  the  Lord  over  heaven 
and  earth  was  transferred  to  him  ;  and  because  this 
was  a  fundamental  of  their  religion,  they  vehe- 
mently insisted  on  it,  saying,  that  there  was  no 
doubt  about  it,  because  it  was  manifestly  said  so. 
But  when  I  asked  them  whether  they  knew  that  in 
each  expression  of  the  Word  there  is  a  spiritual 
sense,  which  is  the  sense  of  the  Word  in  heaven, 
they  said,  at  first,  that  they  did  not  know  it,  but 
afterwards  they  said  they  would  inquire ;  and  on 
inquiring,  they  were  insti-ucted  that  there  is  a 
spiritual  sense  within  each  expression  of  the  Word, 
which  differs  from  the  sense  of  the  letter,  as  spirit- 
ual differs  from  natural ;  and  they  were  also  in- 
structed that  no  person  named  in  the  Word  is 
named  in  heaven,  but  that  some  spiritual  thing  is 
there  understood  in  place  of  him:  finally,  they 
were  informed,  that  instead  of  Peter  in  the  Word 
is  understood  the  truth  of  the  faith  of  the  church, 
derived  from  the  good  of  charity,  and  that  the 
same  is  understood  by  a  rock,  which  is  there  named 
with  Peter,  for  it  is  said,  "  Thou  art  Peter,  and 
upon  this  rock  will  I  build  my  church,"  Matt.  xvi. 
18;  by  which  is  not  understood  that  any  power 
was  given  to  Peter,  but  that  power  is  the  property 
of  truth  derived  from  good,  for  in  the  heavens,  all 
power  is  in  truth  from  good,  or  from  good  by  means 
of  truth,  and,  since  all  good  and  all  truth  are  from 
the  Lord,  and  nothing  from  man,  that  all  power  is 
from  the  Lord.  When  they  heard  this,  they  replied 
indignantly,  that  they  wished  to  be  certain  whether 
or  no  that  spiritual  sense  is  contained  in  the  words, 
whereupon  the  Word  which  is  in  heaven  was  given 
them,  in  which  Word  there  is  not  the  natural  sense, 
but  the  spiritual,  because  it  is  for  the  angels,  who 
are  spiritual;  and  when  they  read  it,  they  saw 
manifestly  that  Peter  is  not  named  there,  but  truth 
from  good,  which  proceeds  from  the  Lord,  instead 
of  him.  Seeing  this,  they  rejected  it  with  anger, 
and  would  have  torn  it  in  pieces  with  their  teeth, 
had  it  not  instantly  been  taken  away  from  them. 
Hence  they  were  convinced,  although  unwilling  to 
be  convinced,  that  that  power  is  the  property  of 
the  Lord  alone,  and  cannot  belong  to  any  man, 
because  it  is  a  Divine  Power. 

1(J34.  Their  manner  of  dwelling,  before  their 
habitations  were  utterly  destroyed,  and  made  into 
a  desert,  shall  now  be  told.  The  greatest  part  of 
them  dwelt  in  the  south  and  in  the  west ;  only  a 
small  part  in  the  north  and  in  the  east.     In  the 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


341 


South  dwelt  those  who  had  been  possessed  of  more 
powerful  abilities  than  their  fellows  in  tlie  world, 
(polluerunt  ingenio,)  and  had  mure  confirmed  them- 
selves in  their  own  religion.  Great  numbers  of 
the  rich  and  the  noble  also  dwelt  there,  in  habita- 
tions which  were  not  above  the  earth's  surface,  but 
which,  from  dread  of  robbers,  were  subterranean, 
and  were  guarded  at  the  entrances.  In  that  (juarter, 
moreover,  there  was  a  great  city,  extending  nearly 
from  east  to  west,  and  somewhat  into  tlie  west,  situ- 
ated very  near  the  centre, where  the  Reformed  were. 
Myriads  of  men  or  spirits  tarried  in  tliat  city.  It 
was  full  of  churches  and  monasteries.  The  ecclesi- 
astics also  carried  into  it  all  the  treasures  which  they 
were  enabled  by  tiieir  various  artifices  to  scrape  to- 
gether, and  they  hid  them  in  its  colls  and  subterrane- 
an crypts,  whicii  were  so  curiously  formed,  that  no 
one  beside  themselves  could  .enter  them,  for  they 
were  disjjosed  around  in  the  form  of  a  labyrinth. 
On  the  treasures  there  amassed,  in  the  full  con- 
fidence that  they  could  never  be  destroyed,  they 
had  set  their  hearts.  When  I  saw  those  crypts, 
I  was  amazed  at  the  art  displayed  in  constructing 
them,  and  increasing  ihem  without  end.  Tiie  most 
of  those  who  call  themselves  members  of  the  Soci- 
ety of  Jesus  were  there,  and  cultivated  amicable  re- 
lations with  the  rich  who  dwelt  in  their  neighbor- 
iiood.  Towards  the  east  in  that  quarter  was  the 
session  where  they  consulted  on  the  enlargement 
of  their  dominion,  and  on  the  means  of  keeping 
the  people  in  blind  obedience.  Thus  much  of 
their  habitations  in  the  southern  quarter.  In  the 
North  dwelt  those  who  had  been  possessed  of 
less  powerful  abilities,  and  had  less  confirmed  them- 
selves in  their  own  religion,  because  they  were 
in  an  obscure  faculty  of  discerning,  and  thence  in 
blind  taith.  The  multitude  was  not  so  great  there 
as  in  the  south.  The  chief  part  of  them  dwelt 
in  a  great  city,  extending  lengtiiwise  from  the 
angle  of  the  east  to  the  west,  and  also  some  little 
into  the  south.  It  also  was  full  of  churches  and 
monasteries.  On  its  outmost  side  which  was  near 
the  east  dwelt  many  of  various  religions,  and  also 
some  of  the  Reformed.  A  few  places,  moreover, 
beyond  the  city  in  that  quarter,  were  occupied  by 
the  Papists.  In  the  East  dwelt  those  who  had 
been  in  tiic  greatest  delight  of  ruling  in  the  world, 
and  at  the  same  time  in  somewhat  of  natural 
lumen ;  they  appeared  tliore  on  mountains,  but 
only  in  the  quarter  which  faces  the  north  ;  there 
were  none  in  the  other  part  which  faces  the  soutii. 
In  the  angle  towards  the  north,  there  was  a  moun- 
tain, on  whose  summit  they  had  placed  a  certain 
person  of  unsound  mind,  whom,  by  communications 
of  the  thougiits  which  are  known  in  the  spiritual, 
but  unknown  in  the  natural  world,  they  were  en- 
abled to  inspire  to  command  any  thing  they  chose  ; 
and  they  gave  out  that  he  was  the  very  god  of 
heaven,  appearing  under  a  human  form,  and  thus 
paid  him  divine  worship.  They  did  this,  because 
the  people  were  desirous  of  seceding  from  their 
idolatro\is  worship,  wherefore,  they  devised  it  as  a 
means  of  keeping  them  in  obedience.  That  moun- 
tain is  understood,  in  Isaiah  xiv.  13,  by  "  the  moun- 
tain of  convention  in  the  sides  of  the  north,"  and 
those  on  the  mountains  are  there  understood  by 
Lucifer,  verse  12 ;  for  such  of  the  Babylonish 
crew  as  dwelt  in  the  east,  were  in  greater  lumen 
than  others,  which  lumen,  also,  they  had  prepared 
for  t.iemselves  by  artifice.  They  once  appeared 
to  be  building  a  tower,  whose  head  should  reach 
to  the  very  heaven  where  the  angels  are,  but  the 
appearance  was  a  mere  representative  of  their 
(nachinations  ;  for  machinations  are  presented,  in  j 


the  spiritual  world,  before  the  eyes  of  those  who 
stand  at  a  distance,  by  many  representatives,  wiiich 
yet  do  not  exist  actually  to  those  who  are  busied 
in  the  machinations ;  in  that  world,  this  is  a  com- 
mon thing.  By  this  appearance  it  was  given  me 
to  know  what  "  the  tower  whose  head  should  be  in 
heaven,  whence  the  place  was  called  Babel,"  (Gen. 
xi.  1-10,)  signifies.  Thus  much  for  their  habita- 
tions in  the  east.  In  the  West,  in  front,  dwelt 
those  of  that  religion  who  had  lived  in  the  dark 
ages,  for  the  most  part  under  ground,  one  progeny 
beneath  another.  The  whole  anterior  tract,  which 
looked  to  the  north,  was,  as  it  were,  excavated, 
and  filled  with  monasteries  ;  the  entrances  to  them 
lay  through  caverns,  closed  at  top,  through  which 
they  went  out  and  in.  They  rarely  spoke  with 
those  who  lived  in  the  following  ages,  being  of  a 
different  disposition,  and  not  so  craftily  wicked, 
for  as,  in  their  times,  there  was  no  contention  with 
the  Reformed,  there  was  therefore  less  of  the  craft 
and  malice  of  hatred  and  revenge.  In  the  western 
quarter,  beyond  that  tract,  were  many  mountains, 
on  which  dwelt  the  wickedest  of  that  nation,  who 
denied  the  Divine  in  their  hearts,  and  yet  orally 
professed  their  belief  in  Ilim,  and  gesticulated 
their  adoration  of  Him  more  devoutly  than  others. 
They  who  were  there,  devised  nefarious  artifices 
to  keep  the  vulgar  under  the  yoke  of  their  sway, 
and  also  to  force  others  to  submit  to  that  yoke : 
these  artifices  I  may  not  describe,  they  are  so  un- 
speakably wicked.  In  general  they  are  such  as 
are  mentioned  in  the  work  on  Heaven  and  Hell, 
n.  580.  The  mountains  on  which  they  dwelt,  are 
understood  in  the  Apocalypse  by  the  seven  moun- 
tains, and  the  dwellers  themselves  are  described 
by  the  woman  sitting  upon  the  scarlet  beast :  "  I 
saw  a  woman  sitting  upon  a  scarlet  beast,  full  of 
names  of  blasphemy,  having  seven  heads  and  ten 
horns  ;  she  had  on  the  forc-liead  a  name  written, 
mystery,  Babylon  the  great,  mother  of  the  whore- 
doms and  abominations  of  the  land  :  the  seven 
heads  are  seven  mountains,  on  which  the  woman 
sitteth."  Apoc.  xvii.  3,  5,  9.  By  a  woman,  in  the 
internal  sense,  is  understood  the  church  ;  here,  in 
the  opposite  sense,  a  profane  religion  ;  by  the  pur- 
ple beast,  the  profanation  of  celestial  love  ;  by  the 
seven  mountains,  tiie  profane  love  of  ruling.  Thus 
much  of  their  habitations  in  the  west.  In  general, 
all  the  consultations  of  the  Babylonish  race  tend  to 
this,  that  tiiey  may  dominate,  not  only  over  heaven, 
but  over  the  whole  earth,  and  thus  that  Uiey  may 
possess  heaven  and  earth,  obtaining  each  by  means 
of  the  other.  To  effect  this,  they  continually  devise 
and  hatch  now  laws  and  new  doctrinals.  Tiiey 
make  the  same  endeavor  also  in  the  other  life  as 
they  made  in  the  world,  for  every  one  after  death  is 
such  as  he  was  in  the  world,  most  especially  as  re- 
gards his  religion.  It  was  granted  nie  to  iiear  certain 
of  the  primates  consulting  about  a  doctrine,  which 
was  to  be  a  law  to  the  people  ;  it  consisted  of  mans, 
articles,  but  they  all  tended  to  one  thing  —  fraudu- 
lent dominion  over  tiie  heavens  and  the  earth,  and  the 
ascription  of  all  power  to  themselves,  and  of  none 
to  the  Lord.  These  doctrinals  were  aflerwards 
read  before  the  bystanders,  and  thereupon  a  vtiicn 
was  heard  from  heaven,  declaring  that  they  were 
dictated  from  the  deepest  hell,  though  the  hearers 
know  it  not ;  which  was  further  confirmed  by  this  ; 
a  crowd  of  devils  from  that  hell,  of  the  blackest 
and  direst  appearance,  ascended,  and  tore  those  doc- 
trinals from  them,  not  with  their  hands,  but  with 
their  teeth,  and  carried  them  down  to  their  own 
hell ;  to  the  amazement  of  those  who  saw  it. 
Iti35,  Why  they  were  there  tolerated,  until  the 


'M2 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


day  of  tne  last  judgment.  The  reason  was,  be- 
cause it  is  of  Divine  order  that  all  who  can  pos- 
sibly be  preserved,  shall  be  preserved,  even  until 
they  can  no  longer  remain  among  the  good.  All 
those,  tlierefore,  who  can  imitate  spiritual  life  in 
externals,  and  present  it,  to  appearance,  in  a  moral 
life,  as  if  it  were  really  within,  whatever  they  may 
be  as  to  love  and  faith  in  internals,  are  preserved  ; 
as  are  those  also  who  have  outward,  tliough  they 
iiave  not  inward,  sanctity.  Such  were  many  of 
tliat  nation,  for  they  could  discourse  piously  with 
the  vulgar,  and  adore  the  Lord  devotional ly  with 
them,  could  implant  religion  in  their  minds,  and 
lead  them  to  think  of  heaven  and  hell,  and  could 
uphold  them  in  doing  good  (bona)  by  preaching 
works.  Thus  they  were  enabled  to  lead  numbers 
to  a  life  of  good,  and  therefore  into  the  way  to 
heaven  ;  on  wiiich  account  also,  many  of  that  re- 
ligion were  saved,  although  few  of  their  leaders. 
Another  reason,  moreover,  why  they  were  there 
tolerated  was,  because  every  man  after  death 
retains  the  religion  he  has  made  his  own  (imbuit) 
in  the  world ;  into  which,  therefore,  when  first 
he  comes  into  the  other  life,  he  is  yielded  up. 
Now,  with  this  nation,  the  religious  principle  was 
implanted  by  those  who  gave  an  oral  preference 
to  sanctity,  and  feigned  holy  gestures,  and,  more- 
over, impressed  the  people  with  a  belief  in  their 
power  of  saving  ;  on  which  ground  also  they  were 
not  removed,  but  were  preserved  among  their  own. 
But  the  principal  reason  was,  that  all  are  pre- 
served from  one  judgment  to  another,  who  live  tiie 
semblance  of  a  spiritual  life  in  externals,  and 
imitate,  as  it  were,  internal  piety  and  sanctity  ; 
all,  indeed,  from  whom  the  simple  may  receive 
instruction  and  guidance ;  for  the  simple  in  faith 
and  heart  look  no  farther  than  to  what  is  external, 
and  apparent  before  the  eyes.  Hence  all  such 
were  tolerated  from  the  commencement  of  the 
Christian  church,  until  the  day  of  the  last  judg- 
ment. (That  a  last  judgment  has  existed  twice 
before,  and  now  exists  for  the  third  time,  was 
shown  above.)  Of  the  whole  of  these  the  former 
heaven  consisted,  and  they  are  understood  in  the 
Apocalypse,  xx.  5,  0,  by  "  those  who  are  not  of 
the  first  resurrection ;"  but  since  they  were  such 
as  they  are  above  described,  that  heaven  was 
destroyed,  and  they  of  the  second  resurrection 
were  cast  out.  But  it  ought  to  be  known  that 
they  only  were  preserved  who  suffered  themselves 
to  be  held  bound  by  laws  both  civil  and  spiritual, 
they  beifig  capable  of  living  together  in  society  ; 
howbeit,  they  who  could  not  be  restrained  by  those 
laws  were  not  preserved,  but  were  cast  into  hell 
long  before  the  day  of  the  last  judgment :  for 
societies  are  continually  purified  from,  and  de- 
fended against  such.  —  L.  J.  54-59. 

How  the  Last  JHdijinent  upon  the  Babyloni- 
ans or  Papists  was  accomplished. 

1G3().  Destruction  was  effected  after  visitation, 
for  visitation  always  precedes.  The  act  of  explor- 
ing what  the  men  are,  and  moreover  the  separation 
of  the  gooti  horn  the  evil,  is  visitation  ;  and  the 
good  are  then  removed,  and  the  evil  are  left  be- 
hind. This  having  been  done,  there  were  great 
earthquakes,  from  which  they  perceived  that  the 
last  judgment  was  at  hand,  and  trembling  seized 
them  all.  Then  those  in  the  Southern  Quarter, 
and  especially  in  the  great  city  there,  were  seen 
running  to  and  fro,  some  with  the  intention  of  be- 
taking themselves  to  flight,  some  of  hiding  them- 
selves in  the  crypts,  others  of  hiding  in  the  cellars 
and  caves  beside  their   treasures,  out  of  which 


others  again  carried  any  thing  they  could  lay  the' 
hands  on.  But  after  the  earthquakes  there  burs- 
up  an  ebullition  from  below,  (ab  inferior!,)  which 
overturned  every  thing  in  the  city  and  in  the  re- 
gion round  it.  After  this  ebullition  came  a  vehe- 
ment wind  from  the  east,  which  laid  bare,  shook, 
and  overthrew  every  thing  to  its  foundations,  upon 
which  all  who  were  there  were  led  forth,  from 
every  part,  and  from  all  their  hiding-places,  .and 
cast  into  a  sea  of  black  waters  ;  those  who  were 
cast  into  it  amounted  to  many  myriads.  After- 
wards, from  that  whole  region,  a  smoke  ascended, 
as  after  a  conflagration,  and  finally  a  thick  dust, 
which  was  borne  by  the  east  wind  to  the  sea, 
and  strewn  over  it ;  tor  their  treasures  were  tm-ned 
into  dust,  with  all  those  things  they  had  called 
holy  because  they  possessed  them.  This  dust 
was  strewn  over  the  sea,  because  such  dust  signi- 
fies damnation.  In  the  last  place,  there  was  seen, 
as  it  were,  a  blackness  flying  over  that  whole  re- 
gion, which,  when  it  was  viewed  narrowly,  ap- 
peared like  a  dragon ;  a  sign  that  the  whole  of 
that  vast  city  and  region  was  become  a  desert. 
This  was  seen,  because  dragons  signify  the  falses 
of  such  a  religion,  and  the  abode  of  dragons  sig- 
nifies the  desert  state  which  remains  after  their 
overthrow;  as  in  Jeremiah  ix.  11  ;  x.  22 :  —  xlix, 
33.  Malachi  i.  3.  Certain  persons  were  also 
seen  to  have,  as  it  were,  a  millstone  aromid  their 
left  arms,  which  was  a  representative  of  their  hav- 
ing confirnied  their  abominable  dogmas  from  the 
Word ;  a  millstone  signifying  such  things  :  hence 
it  was  plain  what  these  words  in  the  Apocalypse 
signify,  "  The  angel  took  np  a  stone,  like  a  great 
millstone,  and  hurled  it  into  the  sea,  saying,  Thus 
with  violence  shall  that  great  city  Babylon  be 
thrown  down,  and  shall  no  more  be  found,"  Apoc. 
xviii.  21.  But  they  who  were  in  the  session, 
which  also  was  in  that  region,  but  nearer  to  the 
east,  and  in  which  they  were  consulting  on  the 
modes  of  enlarging  their  dominion,  and  o«f  keep- 
ing the  people  in  ignorance,  and  thenee  in  blind 
obedience,  (see  above,)  were  not  cast  into  that 
black  sea,  but  into  a  gulf  which  yawned  into 
length  and  depth  beneath  and  around  them.  Such 
was  the  accomplishment  of  the  last  judgment  upors 
the  Babylonians  in  the  southern  quarter.  But  the 
last  judgment  upon  those  in  front  in  the  West- 
ern Quarter,  and  upon  those  in  the  Northern 
Quarter,  where  the  other  great  city  stood,  was 
thus  effected.  After  great  earthquakes,  which 
rent  every  thing  in  those  quarters  to  the  very 
foundations,  (these  are  the  earthquakes  which  are 
understood  in  the  Word,  in  Matthew  xxiv.  7. 
Luke  xxi.  11  ;  likewise  Apoc.  vi.  12  ;  \"iii.  5;  xi. 
13 ;  xvi.  18,  and  in  the  prophecies  of  the  Old 
Testament,  and  not  any  earthquakes  in  this  world,) 
an  east  wind  went  forth  by  the  way  of  the  south, 
through  the  west,  into  the  north,  despoiling  the 
whole  region,  first  that  part  of  it  in  front  in  the 
western  quarter  where  the  people  of  the  dark  ages 
dwelt  under  ground,  and  afterwards  the  great  city, 
which  extended  from  that  quarter  quite  through 
the  north  to  the  cast,  and  laid  it  bare  so  utterly, 
that  all  things  were  exposed  to  view.  But  because 
there  were  not  such  riches  there,  no  ebullition,  and 
sulphurous  treasure  consuming  fire,  were  seen,  but 
mere  overturn  and  destruction,  and  at  length  ex- 
iialation  of  the  whole  into  smoke  ;  for  the  east 
wind  went  forth  continually,  blowing  to  and  fro; 
it  overthrew,  it  destroyed  all  things,  and  blew 
them  clean  away.  The  monks  and  comn^on  peo- 
ple were  led  forth  to  the  amount  of  many  myriads  ; 
some  were  cast  into  the  black  sea,  on  that  side  of 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


343 


it  which  facos  the  west  ;  some  into  the  great 
southern  gulf,  mentioned  above ;  some  into  a 
western  gulf,  and  some  into  the  hells  of  the  (Jen- 
tiles,  for  a  part  of  those  who  lived  in  the  dark  ages 
were  idolaters,  like  the  Gentiles.  A  smoke  also  was 
seen  to  ascend  from  that  region,  and  to  proceed  as 
far  as  the  sea ;  over  which  it  hovered,  depositing 
a  black  crust  there  ;  for  that  part  of  the  sea  into 
which  they  were  cast,  was  incnisted  over  witli  the 
dust  and  smoke  into  which  their  dwellings  and 
then  riches  had  been  reduced ;  wherefore  that  sea 
has  no  longer  a  visible  existence,  but  in  its  place 
is  seen,  as  it  were,  a  black  soil,  and  tiieir  hell  is 
under  it.  The  last  judgment  upon  tliose  who 
dwelt  upon  the  mountains  in  the  Eastern  Quar- 
ter, was  thus  accomplished.  Their  mountains 
were  seen  to  subside  into  the  deep,  and  all  those 
who  were  upon  them  to  be  swallowed  up  ;  and  lie 
whom  they  had  placed  upon  one  of  the  moun- 
tains, and  whom  they  proclaimed  to  be  god,  was 
seen  to  become  first  black,  then  fiery,  and  with 
iiis  worshippers  to  be  cast  headlong  into  hell.  For 
the  monks  of  the  various  orders  who  dwelt  upon 
those  mountains,  declared  that  he  was  god  and 
tliat  they  were  Christ,  and  wherever  they  went, 
they  took  with  tliem  the  abominable  persuasion 
that  themselves  were  Christ.  Finally,  judgment 
was  accomplished  upon  those  who  dwelt  more  re- 
motely in  the  Western  Quarter,  upon  the 
(mountains  tliere,  and  who  are  understood  by  the 
woma^n  sitting  upon  the  scarlet  beast,  who  had 
seven  heads,  which  are  seven  mountains.  Their 
mountains  too  were  seen,  of  which  some  yawned 
open  in  the  middle,  and  the  apertures  widened 
into  kige  spiral  gulfs,  into  which  those  on  the 
mountains  wore  cast.  Other  mountains  were  torn 
up  by  their  foundations,  and  turned  upside  down, 
so  that  summit  and  basis  were  inverted  ;  those 
who  were  thence  in  the  plains  were  inundated  as 
with  a  deluge,  and  covered  over,  and  those  who 
were  among  them  from  other  quarters  were  cast 
into  gulfs.  But  the  things  now  related  are  only  a 
small  part  of  all  I  saw;  more  will  be  given  in  the 
■explication  on  the  Apocalypse.  They  were  brought 
about  and  thoroughly  accomplished  in  the  begin- 
ning of  the  year  seventeen  hundred  and  fifty-seven. 

1G37.  Thus  now  was  the  spiritual  world  freed 
from  such  spirits,  and  the  angels  rejoiced  on  ac- 
count of  its  liberation  from  them,  because  they  of 
the  Babylon  infested  and  seduced  whomsoever  they 
■could,  and  in  that  world  more  than  in  this,  their 
cunning  being  more  mischievous  there,  because 
they  are  spirits. 

I(>i6.  Those  of  the  Papal  religion  who  lived 
piously  and  were  in  good,  although  not  in  truths, 
and  stili  from  affection  desired  to  know  truths, 
were  taken  and  carried  into  a  certain  region,  in 
front  in  the  western  quarter,  near  the  north,  habi- 
tations being  given  them,  and  societies  of  tiicm 
instituted  there,  and  then  priests  from  the  Reformed 
were  sent  thither,  who  instructed  them  from  the 
Word,  and  as  they  are  instructed,  they  are  ac- 
cepted into  heaven.  —  L.  J.  (il-Co. 

lt>l!t.  All  those  of  the  Roman  Catholic  religion, 
who,  when  they  find  themselves  to  be  alive  after 
deatli,  and  in  the  former  world  had  thought  more 
about  God  than  about  the  pope,  and  had  done 
works  of  charity  from  a  simple  heart,  after  they 
have  been  instructed  that  the  Lord  himself,  ti:'e 
Savior  of  the  world,  reigns  here,  are  easily  led 
away  from  the  superstitious  things  of  that  religion. 
To  these  the  transition  from  popery  to  Christian- 
itv  is  as  easy  as  it  is  to  enter  into  a  temple  through 
open  doors.  —T.C.R.  821. 


1640.  There  are  many  such  societies  of  them  in 
every  quarter,  and  they  are  guarded  on  all  sides 
from  the  treacheries  and  cuiming  devices  of  the 
monks,  and  from  the  Babylonish  leaven.  More- 
over, all  their  infants  are  in  heaven,  because,  beinnr 
educated  by  the  angels  under  the  guidance  of  the 
Lord,  tliey  know  nothing  of  the  falses  of  their 
parents'  religion.  —  L.  J.  ronti'n.  .58. 

1()41.  Since  the  last  jiidgincnt  is  now  accom- 
plished, and  ail  things  are  reduced  by  the  Lord 
into  order  through  means  of  it,  and  since  all  who 
are  inwardly  good  are  taken  into  heaven,  and  all 
who  are  inwardly  evil  are  cast  into  hell,  it  is  no 
longer  permitted  them,  as  heretofore  it  was,  to 
form  societies  below  heaven  and  above  hell,  or  to 
have  any  thing  in  connnon  with  other  spirits,  but 
as  soon  as  ever  they  come  thither,  that  is,  at  the 
death  of  each  of  tiiem,  they  are  altogether  sepa- 
rated, and  after  passing  a  certain  time  in  the  world 
of  spirits,  they  are  carried  into  their  own  places. 
—  L.  J.  M. 

l()4'i.  There  is  a  certain  separate  hell  for  those 
who  wish  to  be  invoked  as  Gods,  where  such  is 
their  fantasy,  that  they  do  not  see  what  is,  but 
what  is  not.  Their  delirium  is  of  the  kind  which 
affects  persons  in  a  malignant  fever,  who  see  things 
tioating  in  the  air,  and  in  the  chamber,  and  on  the 
covering  of  the  bed,  —  tilings  which  are  not.  This 
most  dreadful  evil,  is  understood  by  "  the  head  of 
the  serpent,  whicii  is  bruised  by  the  Seed  of  the 
woman,  and  w^hicli  wounded  His  heel,"  Genesis 
iii.  15.  Tlie  heel  of  the  Lord,  Who  is  the  Seed 
of  the  woman,  is  the  Divine  proceeding  in  uiti- 
mates,  which  is  the  Word  in  the  sense  of  the  letter. 

1043.  Because  man's  hereditary  nature  consists 
in  the  desire  of  ruling,  and  of  ruling,  as  the  reins 
are  loosened,  successively  over  more  and  more, 
and  at  length  over  all,  and  because  the  wish  to 
be  invoked  and  worshipped  as  God,  is  the  inmost 
of  this  love  of  ruling,  tiicrefore  all  who  have  been 
canonized  by  the  Papal  Bulls,  are  removed  from 
the  sight  of  others  and  hidden,  and  are  deprived 
of  all  intercourse  with  their  worshippers.  This  ig 
done,  lest  that  worst  root  of  evils  should  be  excited 
in  them,  and  they  should  be  hurried  into  such 
fantastic  deliriums,  as  prevail  in  the  above-men- 
tioned hell.  In  such  deliriums  are  those,  who, 
during  their  lives  in  the  world,  have  studiously 
sought  to  be  made  saints  after  death,  for  the  pur- 
pose of  being  invoked. 

1(544.  Many  of  the  Papal  nation,  especially  the 
monks,  when  they  entej-  the  spiritual  world,  seek 
the  saints,  each  the  saint  of  his  own  order ;  yet  do 
not  find  them,  and  marvel  that  they  do  not ;  but 
are  afterwards  instructed  by  others,  that  their 
saints  are  either  intermingled  with  those  who  are 
in  the  heavens,  or  with  tliose  who  are  in  the  hells, 
every  one  of  them  according  to  his  life  in  the 
world ;  and  that  in  whichsoever  they  be,  they 
know  nothing  of  the  w^orship  and  invoc;ition  whicli 
is  paid  them,  and  that  tiiey  who  do  know  it,  and  wish 
to  be  invoked,  are  in  tliat  separate  and  delirious 
hell.  The  worship  of  saints  is  such  an  abomina- 
tion in  heaven,  that  the  bare  hearing  of  it  causes 
horror,  because,  in  as  far  as  worship  is  paid  to  any 
man,  in  so  far  it  is  withheld  from  the  Lord,  for  in 
tliis  c;ise  He  alone  cannot  be  worshipped  ;  and  if 
the  Lord  is  not  alone  worshipped,  a  discrimination 
is  made,  which  destroys  communion,  and  the  feli- 
city of  life  which  fiows  from  it, 

l(i45.  That  I  might  know,  for  the  sake  of  in- 
forming others,  what  manner  of  men  tiie  Popish 
saints  are,  as  many  as  a  hundred  of  them,  who 
were  aware  of  their  canonization,  were  brought 


344 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


up  from  the  region  below,  [infcriori  terra.]  The 
greater  part  ascended  from  behind,  and  only  a  few 
in  front,  and  I  spoke  with  one  of  them,  who  tliey 
said  was  Xavier.  During  our  conversation  he 
was  quite  idiotic,  yet  he  was  able  to  tell  me,  that 
in  his  place,  where  he  remains  confined,  he  is  not 
so ;  but  that  he  becomes  idiotic  as  often  as  he 
thinks  himself  a  saint.  I  heard  the  same  thing 
murmured  by  those  who  were  behind. 

l(i4G.  It  is  otherwise  with  the  so  called  saints 
wlio  are  in  heaven :  they  are  utterly  ignorant  of 
what  is  doing  upon  earth,  nor  have  I  conversed 
with  them,  lest  any  idea  of  the  matter  should  ent/T 
their  minds.  On  one  occasion  only,  Mary,  tlie 
mother  of  the  Lord,  passed  by,  and  appeared 
overhead  in  white  raiment,  and  then,  stopping  a 
while,  she  said,  that  she  had  been  tiio  mother  of 
the  Lord,  and  that  He  was  indeed  born  of  her,  but 
that  He  became  God,  and  put  off  all  the  human  He 
derived  from  her,  and  that  therefore  she  now 
adores  Him  as  her  God,  and  is  unwilling  that  any 
one  should  acknowledge  Him  as  her  son,  because 
in  Him  all  is  Divine. 

1(347.  I  shall  here  add  a  certain  memorable  cir- 
cumstance. A  certain  woman  with  glittering  rai- 
ment and  saint-like  countenance,  occasionally  ap- 
pears in  a  middle  altitude,  to  the  Parisians  who 
are  associated  in  the  spiritual  world,  and  tells 
them  she  is  Genevieve.  But  as  soon  as  any  of 
them  begin  to  worship  her,  then  instantly  her 
countenance  is  changed,  and  her  raiment  too,  and 
she  becomes  like  an  ordinary  woman,  and  chides 
them  for  wishing  to  adore  a  female,  who,  among 
her  companions,  is  in  no  more  repute  than  a  ser- 
vant maid  ;  and  expresses  her  wonder  that  men  in 
the  world  are  caught  by  such  absurdities.  The 
angels  said,  that  she  appears,  for  the  purpose  of 
separating  those  who  worship  man,  from  those 
who  worship  the  Lord.  —  L.  J.  contin.  G2-67. 

1G48.  "  The  merchants  of  the  earth  shall  weep 
and  mourn  over  her ;  for  no  one  buyeth  their  mer- 
chandise any  more  ;  the  merchandise  of  gold,  and 
of  silver,  and  of  precious  stones,  and  of  pearls," 
signifies,  that  they  no  longer  possess  these  things, 
because  they  are  not  in  possession  of  the  spiritual 
goods  and  truths,  to  which  such  things  correspond. 
By  their  merchandise  nothing  else  is  signified  but 
what  is  here  named  ;  for  that  they  have  gold,  silver, 
precious  stones,  and  pearls  in  abundance,  and  that 
they  have  procured  these  things  by  means  of  their 
religious  ceremonies,  which  they  made  sacred  and 
divine,  is  well  known.  Such  things  were  in  the 
possession  of  those  who  were  of  Babylon,  prior  to 
the  last  judgment;  for  they  were  then  permitted 
to  form,  as  it  were,  heavens  to  themselves,  and  by 
various  arts  to  procure  such  valuables  from  heaven, 
yea,  to  fill  storehouses  with  them,  as  they  had  done 
in  the  world;  but  after  the  last  judgment,  when 
their  fictitious  lieavens  were  destroyed,  all  those 
things  were  reduced  to  dust  and  ashes,  and  carried 
away  by  an  east  wind,  and  scattered  over  the  hells 
as  profane  dust.  Since  that  overthrow  and  their 
being  cast  into  hell,  they  h;ive  been  in  so  miser- 
able a  state,  that  they  do  not  even  know  what  gold, 
silver,  precious  stones,  and  pearls  are ;  the  reason 
is,  because  gold,  silver,  and  precious  stones,  corre- 
spond to  spiritual  goods  and  truths,  and  pearls  to 
the  knowledges  thereof;  and  since  they  are  not  in 
possession  of  any  goods  and  trutlis,  nor  of  the 
knowledges  of  these  things,  but  instead  of  them 
possess  evils  and  falses,  and  the  knowledges  of 
what  are  evil  and  false,  they  cannot  have  any  other 
than  such  things  as  correspond  to  what  they  do 
possess,  which  are  matters  vile  and  disagreeable 


in  appearance,  ■with  the  exception  of  a  few  shells 
on  which  they  place  their  affections,  as  they  had 
formerly  done  upon  the  above-recited  precious 
things.  Hence  it  may  appear,  that  by  merchandise 
of  gold  and  silver,  and  precious  stones  and  pearls, 
is  signified  that  they  no  longer  possess  these 
things  ;  because  tliey  are  not  in  possession  of  the 
spiritual  goods  and  truths,  nor  of  the  knowledges 
of  what  is  good  and  true,  to  which  such  things 
correspond.  —  A.  R.  772. 

Pope  Sextus  Quintus  :  a  good  Catholic. 

1649.  I  was  permitted  to  discourse  with  Pope 
Sextus  Quintus ;  he  came  from  a  certain  society 
in  the  west  towards  the  left ;  he  told  me  that  he 
presided  as  chief  moderator  over  a  society  collected 
from  the  Catholics,  and  who  excelled  the  rest  in 
judgment  and  industry  ;  and  that  he  was  chosen  to 
this  office,  by  reason,  that  half  a  year  before  his 
death  he  believed,  that  the  vicarsliip  was  an  inven- 
tion for  the  sake  of  dominion,  and  that  the  Lord, 
the  Savior,  being  God,  alone  is  he  who  ought  to 
be  adored  and  worshipped  ;  also,  that  the  sacred 
Scripture  is  divine,  and  thus  more  lioly  than  the 
edicts  of  popes.  He  added  that  he  had  eontinuecJ 
in  the  belief  of  these  two  capital  tenets  in  religion 
to  the  end  of  his  life.  He  further  remarked,  that 
their  saints  are  not  any  thing ;  and  was  surprised 
when  I  informed  him,  that  it  was  decreed  in  a 
synod,  and  confirmed  by  a  ball,  that  they  ought  to 
be  invoked.  He  said  that  he  led  a  life  of  activity, 
as  he  had  done  in  the  world  ;  and  that  every  morn- 
ing he  proposed  to  himself  nine  or  ten  things, 
which  he  wished  to  finish  before  the  evening.  1 
inquired  by  what  means  he  obtained  in  so  few- 
years  a  treasure  so  considerable  as  that  which  he 
had  deposited  in  the  castle  of  St.  Angelo  ?  He 
replied,  that  he  wrote  with  his  own  Imnd  to  the 
superiors  of  rich  monasteries,  to  send  at  their  own 
discretion  as  much  of  their  wealth  as  they  chose, 
as  the  use  for  wliich  it  was  intended  v/as  holy,  an(i 
that  because  they  were  afraid  of  him,  they  contrib- 
uted largely  ;  and  when  I  told  him  that  this  treas- 
ure still  remains,  he  said,  "  What  use  can  it  answer 
now  ? "  In  the  course  of  my  conversation  with 
him,  I  related,  that  the  treasure  in  Loretto,  since 
his  time,  was  immensely  increased  and  accumu- 
lated ;  and  in  like  manner  the  treasure  in  certains 
monasteries,  especially  in  Spain ;  but  at  this  day 
not  in  so  great  a  degree  as  in  former  ages  ;  and  1 
added,  that  they  hoard  them  up  witiiout  having- 
any  useful  end  in  view,  and  only  for  the  sake  of 
the  delight  experienced  from  the  possession  of 
them.  Upon  wliich  I  further  remarked,  that  thus 
they  resemble  those  infernal  deities  whom  the  an- 
cients called  Plutos :  when  I  mentioned  Plutos,  he 
said,  "  Hush,  I  know."  He  related  also,  that  no 
others  are  admitted  into  the  society  over  which  he 
presides,  but  such  as  excel  in  judgment,  and  are 
capable  of  receiving  that  the  Lord  is  the  only  God 
of  lieavcn  and  earth,  and  that  the  Word  is  holy  and 
divine  ;  and  tiiat  under  the  Lord's  guidance  he  is 
daily  perfecting  that  society  :  and  he  said  that  he 
had  conversed  with  the  saints  so  called,  but  that 
they  become  infatuated  when  they  hear  and  believe 
that  they  are  saints :  he  also  called  the  popes  antJ 
cardinals  stupid,  such  of  them  at  least  as  desired 
to  be  adored  as  Christ,  although  not  in  person,  and 
who  do  not  acknowledge  the  Word  to  be  essen- 
tially holy  and  divine,  according  to  which  alone 
men  ought  to  live.  He  desired  me  to  inform  those 
who  are  living  at  this  day,  that  Christ  is  tlie  God  of 
heaven  and  earth,  and  tlmt  the  Word  is  holy  and 
divine ;  and  that  tlie  Holy  Spirit  does  not  speak 


WRITINGS   OF   EMANUEL   SWEDENBORG. 


345 


through  the  uioiitli  of  any  one,  but  Satan,  who 
wishes  to  be  worsliippcd  as  God  :  and  that  tliey 
who  do  not  attend  to  these  tilings,  as  being  stupid, 
go  to  their  like,  and  after  a  time  are  cast  into  hell 
to  those  who  are  infatuated  with  the  notion  that 
they  are  gods,  and  who  lead  no  other  life  than  tiiat 
of  a  beast.  Upon  which  I  said,  "  Perliaps  these 
things  are  rather  too  harsh  for  me  to  write;"  but 
he  replied,  "  Write,  and  1  will  subscribe  it,  for 
they  are  true."  And  then  he  went  from  lue  to 
his  own  society,  and  set  his  name  to  one  copy, 
and  transmitted  it  as  a  bull  to  other  societies 
attached  to  the  same  religion. — .4.  R.  752. 

The  Last  Judgment  upou  the  Reformed. 

1G50.  The  last  judgment  was  effected  upon 
those  only  of  the  Reformed,  who  professed  a  belief 
in  God,  read  the  Word,  heard  sermons,  partook  of 
the  sacrament  of  the  supper,  and  did  not  neglect 
the  solenniities  of  church  worship,  in  the  world  ; 
and  yet  thought  that  adulteries,  various  kinds  of 
theft,  lying,  revenge,  hatred,  and  the  like,  were 
allowable. 

1G51.  Upon  all  such  among  the  Reformed  the 
last  judgment  was  effected,  but  not  upon  those  who 
did  not  believe  in  God,  who  contemned  the  Word, 
and  rejected  from  their  hearts  the  holy  things  of 
the  cliurch,  for  all  these,  so  soon  as  ever  they  went 
from  the  natural  into  the  spiritual  world,  were  cast 
into  hell. 

1G52.  All  who  lived  like  Christians  in  externals, 
and  made  no  account  of  a  Christian  life,  were  out- 
wardly in  unity  with  the  Jieavens,  but  inwardly 
with  the  hells ;  and  since  they  could  not  be  torn 
away  instantaneously  from  their  conjunction  with 
heaven,  they  were  detained  in  the  world  of  spirits, 
which  is  mediate  between  heaven  and  hell,  and  it 
was  there  permitted  them  to  form  societies,  and  to 
live  together  as  in  the  world  ;  and  by  arts  unknown 
in  the  world,  to  cause  splendid  appearances,  and 
by  this  means  to  persuade  themselves  and  others, 
that  they  were  in  heaven  ;  from  the  outward  ap- 
pearance, therefore,  they  called  their  societies 
heavens.  The  heavens  and  the  lands  in  which 
they  dwelt,  are  understood  by  the  former  heaven, 
and  the  former  land  which  passed  away,  Apoc.  xxi.  1. 

IG53.  In  the  mean  time,  so  long  as  they  re- 
mained there,  the  interiors  of  their  minds  were 
closed  over,  and  the  exteriors  were  opened  :  by 
which  means,  their  evils,  which  united  them  with 
the  hells,  were  not  apparent.  But  on  the  approach 
of  the  last  judgment,  their  interiors  were  unclosed, 
and  they  then  appeared  before  all,  such  as  they 
really  were  ;  and  since  they  then  acted  in  unity 
with  the  hells,  they  were  no  longer  able  to  simulate 
Christian  lives,  but  rushed  with  delight  into  evils 
and  crimes  of  every  descrij)tion,  and  were  turned 
into  devils,  and,  moreover,  were  seen  as  such,  some 
black,  some  fiery,  and  some  livid  like  corpses  ; 
those  who  were  in  the  pride  of  self-intelligence, 
appearing  black ;  those  who  were  in  the  furious 
love  of  ruling  over  all,  appearing  fiery  ;  and  those 
who  were  in  the  neglect  and  contempt  of  truth,  ap- 
pearing livid  like  corpses.  Thus  were  the  scenes 
of  those  theatres  changed.  —  L.  J.  coiitin.  KJ-IH. 

lG.i4.  Of  the  signs  and  visitations  preceding  the 
last  judgment.  There  was  seen,  as  it  were  a 
stormy  cloud  upon  those  wlio  had  formed  to  them- 
selves seeming  heavens,  which  appearance  resulted 
from  the  presence  of  the  Lord  in  th.'  angelic  heav- 
ens above  them,  especially  from  His  presence  in 
the  ultimate  heaven,-  lest  any  of  the  angels  of  that 
heaven,  in  consequence  of  conjunction  with  these 
spirits,  should  be  carritjd  away,  and  perish  with 
44 


them.  The  superior  heavens  moreover  were 
brought  down  nearer  to  them,  by  moans  o*"  which, 
the  interiors  of  those  upon  whom  the  judgm?nt  was 
about  to  come  were  disclosed  ;  on  which  disclo- 
sure, they  ap])eared  no  longer  like  moral  Christians, 
as  before,  but  like  demons  ;  in  tumults,  and  in 
mutual  strife,  about  God,  the  Lord,  the  Word, 
faith,  and  the  church  ;  and  because  their  concu- 
j)iscences  to  evils  wore  then  let  loose,  they  rejected 
all  these  subjects  with  contempt  and  ridicule,  and 
rushed  into  every  kind  of  enormity.  Thus  the 
state  of  those  heavenly  inhabitants  was  changed. 
Then,  at  the  same  time,  all  their  splendid  appear- 
ances, which  they  had  made  to  themselves  by  arts 
unknown  in  the  world,  vanished  away  ;  their  pal- 
aces were  turned  into  vile  huts  ;  their  gardens  into 
stagnant  pools  ;  their  tem])lcs  into  heaps  of  rubbish  : 
and  the  very  hills  they  inhabited  into  mounds  of 
gravel,  and  into  other  similar  things,  which  corre- 
sponded to  their  depraved  dispositions  and  lusts. 
For  all  the  visible  things  of  the  spiritual  world, 
are  the  correspondences  of  the  affections  of  spirits 
and  angels.  These  were  the  signs  of  the  coming 
judgment. 

1655.  As  the  disclosure  of  the  interiors  increased, 
so  the  order  among  the  inhabitants  was  changed 
and  inverted.  Those  who  were  most  potent  in 
reasonings  against  the  holy  things  of  the  church, 
rushed  into  the  middle,  and  assumed  the  dominion  ; 
and  the  rest,  who  were  less  potent  in  reasonings, 
receded  to  the  circumferences,  and  acknowledged 
those  who  were  in  the  middle  as  their  tutor  angels. 
Thus  they  banded  themselves  into  the  form  (facies) 
of  hell. 

I<i5().  These  changes  of  their  state  were  accom- 
panied by  various  concussions  of  their  dwellings 
and  lands ;  which  were  ibllowed  by  earthquakes, 
mighty  according  to  their  perversities.  Here  and 
there,  too,  gaps  were  made  towards  the  hells  which 
were  under  them,  and  a  communication  was  thus 
opened  with  these  hells  ;  there  were  then  seen 
exhalations  ascending,  as  of  smoke  mingled  with 
sparks  of  fire.  These  also  were  signs  which  pre- 
ceded, and  they  are  understood  by  the  Lord's 
words  on  the  consummation  of  the  age,  and  after- 
wards on  the  last  judgment,  in  the  Evangelists, 
"  Nation  shall  be  stirred  up  against  nation ;  there 
shall  be  great  eartiiquakes  in  divers  places ;  signs 
also  from  heaven,  terrible  and  great  And  there 
shall  be  distress  of  nations,  the  sea  and  the  salt 
water  roaring." 

1()57.  Visitations  also  were  made  by  angels; 
for  before  any  ill-constituted  [male  sarta]  society 
perishes,  visitation  always  precedes.  The  angels 
exhorted  them  to  desist,  and  denounced  destruction 
upon  them  if  they  did  not.  At  the  same  time  they 
sought  out,  and  separated;  any  good  spirits  who 
were  intermingled  with  them.  But  the  multitude, 
excited  by  their  leaders,  reviled  the  angels,  and 
rushed  in  upon  them,  for  the  purpose  of  dragging 
them  into  some  public  place,  and  treating  them  in 
an  abominable  manner ;  just  indeed  as  was  done 
in  Sodom.  The  most  of  these  spirits  were  profess- 
ors of  faith  separated  from  charity ;  and  there 
were  eyen  some  among  them,  who  professed  char- 
ity, and  yet  led  wicked  lives. 

1().)8.  How  the  universal  judgment  was  effected. 
Since  the  visitations  and  premonitory  signs  of  the 
coming  judgment  could  not  deter  tlieir  minds  from 
abominable  practices,  and  from  seditious  plottings 
airainst  those  who  acknowledged  the  Lord  as  the 
God  of  heiiven  and  earth,  held  the  Word  sacred, 
and  led  a  life  of  cliarity,  therefore  the  last  judg 
nient  came  upon  them.     It  was  ♦Juis  effected. 


316 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


1659.  The  Lord  was  seen  in  a  brifyht,  cloud  with 
angels,  and  a  sound  as  of  trumpets  was  heard  from 
it ;  which  was  a  sign  representative  of  the  protec- 
tion of  tlie  angels  of  heaven  by  the  Lord,  and  of 
the  gathering  of  the  good  from  every  quarter.  For 
the  Lord  does  not  bring  destruction  upon  any,  but 
only  protects  his  own,  and  draws  them  av/ay  from 
communication  with  the  wicked  ;  whereupon,  the 
wicked  come  into  their  own  concupiscences,  bv 
which  they  are  impelled  into  every  kind  of  abouTi- 
nation.  Then  all  wlio  were  about  to  perish,  were 
seen  together  in  the  likeness  of  a  great  dragon, 
with  its  tail  extended  in  a  curve,  and  elevated 
towards  heaven,  bending  itself  about  on  high  in 
various  directions,  as  though  it  would  destroy  heav- 
en, and  draw  it  down :  but  the  attempt  was  vain, 
for  the  tail  was  cast  down,  and  the  dragon,  which 
also  appeared  elevated,  sank  beneath.  It  was 
Tranted  me  to  see  this  representation,  that  I  might 
.<now  and  make  known  who  are  understood  by  the 
dragon  in  the  Apocalypse  ;  namely,  that  the  dragon 
means  all  who  read  the  Word,  hear  sermons,  and 
perform  the  rites  of  the  church,  making  no  account 
of  the  concupiscences  of  evil  which  beset  them, 
and  inwardly  meditating  thefts  and  frauds,  adul- 
teries and  obscenities,  hatred  and  revenge,  lies  and 
blasphemies  ;  and  who  thus  live  like  devils  in 
spirit,  and  like  angels  in  body.  These  constituted 
the  body  of  the  dragon,  but  the  tail  was  composed 
of  those  who,  when  in  the  world,  lived  in  faith 
separated  from  charity,  and  were  like  the  former 
in  regard  to  thoughts  and  intentions. 

1660.  Then  I  saw  some  of  the  rocks  they  inhab- 
ited subsiding  to  the  lowest  depths,  [ima ;]  some 
transported  to  a  great  distance  ;  some  cleft  in  the 
middle,  and  those  who  were  on  them  cast  down 
through  the  openings  ;  and  others  inundated  as 
with  a  deluge.  And  I  saw  many  spirits  collected 
into  companies,  as  into  bundles,  according  to  the 
genera  and  species  of  evil,  and  cast  liither  and 
thither  into  whirlpools,  marshes,  stagnant  waters, 
and  deserts,  which  were  so  many  hells.  The  rest 
who  were  not  on  rocks,  but  scattered  here  and 
there,  and  who  yet  were  in  similar  evils,  fled  af- 
frighted to  the  Papists,  Mahometans,  and  Gentiles, 
and  professed  their  religions,  which  they  could  do 
without  any  disturbance  of  mind,  inasmucli  as  tliey 
themselves  had  no  religion  at  all;  but  still,  lest 
they  should  seduce  these  spirits  also,  they  were 
driven  away,  and  thrust  down  to  their  own  com- 
panions in  the  hells.  Tliis  is  a  general  description 
of  their  destruction ;  the  particulars,  I  saw,  are  too 
numerous  to  be  here  described. — L.  J.  contin.  23-2^). 

1661.  "  Holding  the  four  winds  of  the  earth,  that 
the  wind  should  not  blow  on  the  earth,  nor  on  the 
sea,  nor  on  any  tree,"  Rev.  vii.  1,  signifies,  a  with- 
holding and  restraining  by  the  Lord  of  a  nearer 
and  thence  more  powerful  influx  into  inferior  things, 
where  the  good  were  in  conjunction  with  the 
wicked.  It  is  to  be  noted  that  the  last  judgment 
takes  place  when  the  wicked  are  multiplied,  below 
the  heavens  in  the  world  of  spirits,  to  such  a 
degree,  that  the  angels  in  tlie  heavens  cannot  sub- 
sist in  their  state  of  love  and  wisdom  ;  for  in  this 
case  they  have  no  support  and  foundation  to  rest 
upon  ;  and  as  this  is  occasioned  by  the  increase  of 
the  wicked  below,  therefore  the  Lord,  in  order  to 
preserve  their  state,  flows  in  with  his  divinity 
more  and  more  strongly,  and  this  continues  till 
they  can  no  longer  be  preserved  by  any  influx, 
without  a  separation  of  the  wicked,  that  are  below, 
from  the  good,  which  is  eflfected  by  the  letting 
down  and  drawing  near  of  the  heavens,  and 
thence   by  a  stronger  influx,  until   it    at   length 


becomes  insupportable  to  the  wicked,  upon  which 
they  flee  away,  and  cast  themselves  into  hell. 
This  is  also  what  is  signified  in  the  foregoing 
chapter  by  these  words :  "  And  said  to  the  moun"^ 
"tains  and  rocks,  Fall  on  us,  and  hide  us  from  the 
face  of  Him  that  sitteth  upon  the  throne,  and  from 
the  wrath  of  the  Larnb  :  for  the  groat  day  of  his 
wrath  is  come ;  and  who  sha.ll  be  able  to  stand  ?  " 
(Apoc.  vi.  16.)  —  .^.  i2.  .343. 

1(>()2.  Of  the  salvation  of  the  sheep.  After  the 
last  judgment  was  accoihplished,  there  was  then 
joy  in  heaven,  and  also  light  in  the  world  of  spirit.-., 
such  as  was  not  before.  The  kind  of  joy  there 
was  in  heaven,  after  the  dragon  was  cast  down, 
is  described  in  the  Apocalypse  xii.  10-12 ;  and 
there  was  light  in  the  world  of  spirits,  because  the 
infernal  societies  which  were  removed,  had  been 
interposed,  like  clouds  which  darken  the  earth.  A 
similar  light  also  then  arose  in  men  in  the  world, 
giving  them  new  enlightenment. 

1663.  I  then  saw  angelic  spirits,  in  great  num- 
bers, rising  from  below,  [ex  Inferis,]  and  elevated 
into  heaven.  They  were  the  sheep  there  reserved, 
and  guarded  by  the  Lord  for  ages  back,  lest  they 
should  come  into  the  malignant  sphere  of  the  influ- 
ence of  the  dragonists,  and  their  charity  be  suffo- 
cated. These  are  they,  who  are  understood,  in  the 
Word,  by  those  who  went  forth  from  the  sepul- 
chres ;  also,  by  the  souls  of  those  slain  for  the 
testimony  of  Jesus,  who  were  watching;  and  by 
those  who  are  of  the  first  resurrection.  —  L.J. 
contin.  30,  31. 

1664.  They  who  lived  the  life  of  charity  were 
reserved  by  the  Lord  below  the  heavens,  and  pro- 
tected from  the  infestation  of  the  hells,  until  the 
last  judgment,  on  the  accomplishment  of  which 
they  were  raised  up  out  of  their  places,  and 
elevated  into  heaven :  the  reason  why  they  were 
not  elevated  before,  was,  because  before  the 
judgment  the  hells  prevailed,  and  there  was  a  pre- 
ponderance on  their  part,  but  afterwards  the 
heavens  prevailed,  and  so  the  preponderance  be- 
came on  their  part ;  for  by  the  last  judgment  all 
things,  as  well  in  the  hells  as  in  the  heavens, 
were  reduced  to  order,  wherefore,  if  they  had  been 
elevated  before  they  would  not  have  been  able  to 
resist  the  power  with  which  the  hells  prevailed 
over  the  heavens  :  their  elevation  however,  after- 
wards, was  granted  me  to  see ;  for  from  the  lower 
earth,  where  they  were  reserved  by  the  Lord,  I 
saw  whole  phalanxes  rising  up  and  elevated,  and 
also  translated  into  heavenly  societies  :  this  took 
place  after  the  last  judgment,  which  is  treated  of 
HI  a  small  work  upon  that  subject.  The  like  took 
place  also  after  the  former  judgment,  which  was 
performed  by  the  Lord  when  He  was  in  the  world, 
which  is  also  treated  of  in  the  same  work :  this 
arcanum  is  what  is  understood  by  the  resurrection 
of  those  who  had  heretofore  lived  a  life  of  charity  : 
the  same  is  also  understood  by  these  words  in 
.John:  "  Now  is  the  judgment  of  tliis  world,  now 
shall  the  prince  of  this  world  be  cast  out :  I,  if  I 
be  lifted  up  from  the  earth,  will  draw  all  men 
unto  Me  "  (xii.  3  L  32):  and  was  represented  by, 
"  Many  of  tlie  saints  who  slept  being  raised  up,  and 
going  forth  from  their  sepulchres,  after  the  Lord's 
resurrection,  entered  into  the  holy  city  and  appeared 
unto  many  "  (Matt,  xxvii.  52,  53). 1.  E.  899. 

1665.  "  I  saw  under  the  altar  the  souls  of  them 
that  were  slain  for  the  Word  of  God,  and  for  the  tes- 
timony which  they  held,"  Rev.  vi.  9,  signifies,  those 
who  were  hated,  abused,  and  rejected  by  the  wicked 
on  account  of  their  life  being  conformable  to  the 
truths  of  the  Word,  and  their  acknowledgment  of 


WIUTINGS    OF  EMANUEL  SWEDENBORG. 


«17 


the  Lord's  Divine  Humanity,  and  Ni'ho  were  guard- 
ed by  the  Lord  tliat  tliey  mi<,rht  not  be  seduced. 
Under  the  altar,  signifies  the  lower  earth,  where 
they  were  guarded  by  the  Lord ;  an  altar  signifies 
the  worship  of  tiie  Lord  from  the  good  of  love  ; 
by  the  souls  of  them  that  were  slain,  are  not  here 
signified  the  martyrs,  but  they  who  are  hated, 
abused,  and  rejected  by  the  wicked  in  the  world 
of  spirits,  and  who  might  bo  seduced  by  the  drag- 
onists  and  heretics  ;  for  the  Word  of  God  and  for  the 
testimony  which  they  held,  signifies  for  living  ac- 
cording to  the  truths  of  the  Word,  and  acknowl- 
edging the  Lord's  Divine  Humanity.  Testimony 
in  heaven  is  not  given  to  any  but  to  those  who  ac- 
knowledge the  Lord's  Divine  Humanity,  for  it  is 
the  Lord' who  testifies,  and  gives  the  angels  to  tes- 
tify ;  "  For  the  testimony  of  Jesus  is  the  spirit  of 
prophecy"  (Apoc.  xix.  10).  Since  they  were  un- 
der the  altar,  it  is  evident  th:it  they  were  guarded  by 
tlie  Lord  :  for  they  who  led,  in  any  sort,  a  life  of 
charity,  were  all  guarded  by  the  Lord  against  sus- 
taining any  injury  from  the  v/icked  ;  and  after  the 
last  judgment,  when  the  wicked  were  removed, 
they  were  set  free  and  elevated  into  heaven.  I 
have  frequently  seen  them,  since  the  last  judgment, 
liberated  from  the  lower  earth  and  translated  into 
heaven.  — »!  R.  i325. 

The  former  Heaven  and  its  Abolition. 

166(').  It  is  said  in  the  Apocalypse,  "  I  saw  a 
great  throne,  and  One  sitting  upon  it,  from  whose 
fice  the  heaven  and  the  land  fled  away,  and  their 
place  was  not  found,"  xx.  IL  And  afterwards, 
"  I  saw  a  new  heaven  and  a  new  land  ;  the  first 
lieaven  and  the  first  land  hul  passed  away,"  xxi.  1. 

10(57.  But  before  showir.g  what  is  understood 
by  the  first  heaven  and  the  first  land,  it  ought  to 
be  known,  that  by  the  first  heaven  is  not  under- 
stood the  heaven  formed  of  those  who  have  be- 
come angels  from  the  first  creation  of  the  world 
to  the  present  time,  for  that  heaven  is  abiding,  and 
endures  to  eternity ;  for  all  who  enter  heaven  are 
under  the  Lord's  protection,  and  he  who  has  once 
been  received  by  the  Lord,  can  never  be  plucked 
away  from  Him.  But  by  the  first  heaven  is  un- 
derstood a  heaven  which  was  composed  (conflatum) 
of  others  than  those  who  have  become  angels,  and 
for  the  most  part  of  those  who  could  not  become 
angels.  This  heaven  it  is,  of  which  it  is  said,  that 
it  "  passed  away."  It  was  called  heaven,  because 
they  who  were  in  it  dwelt  on  high,  forming  socie- 
ties upon  rocks  and  mountains,  and  living  in  simi- 
lar to  natural  delights,  but  never  in  any  that  were 
spiritual ;  for  very  many  who  depart  from  the  earth 
into  the  spiritual  world,  believe  themselves  in 
heaven,  when  they  are  on  high,  and  in  heavenly 
joy,  when  they  are  in  world-like  delights.  Hence 
it  was  called  heaven,  but  "  the  first  heaven  which 
passed  away." 

l(j()8.  It  is  moreover  to  be  noted,  that  this  heaven 
which  is  called  the  first,  did  not  consist  of  any  who 
had  lived  before  the  Lord's  coming  into  tiie  world, 
but  that  all  who  composed  it  lived  after  His  com- 
ing, for  (as  was  shown  above,)  a  last  judgment  is 
effected  at  the  end  of  every  church,  a  former 
heaven  being  then  abolished,  and  a  new  heaven 
created  or  formed.  —  L.  J.  ().5-(i7. 

l()()i).  From  the  time  of  the  Lord's  being  in  the 
■world,  when  he  executed  the  last  judgment  in  per- 
son, it  was  permitted  that  they  who  were  in  civil 
and  moral  good,  though  in  no  .spiritual  good, 
whence  in  externals  they  appeared  like  Christians, 
but  in  internals  were  devils,  should  continue  longer 
than  the  rest  in  the  world  of  spirits,  which  is  in  the 


midst  between  heaven  and  hell ;  and  at  length  tlicy 
were  allowed  to  make  there  for  themselves  fixed 
habitations,  and  also  by  the  abuse  of  correspond- 
ences, and  by  fantasies,  to  form  to  th(Muselves  as 
it  were  heavens,  which  also  they  did  form  in  great 
abundance;  but  wlien  these  were  niulti])lied  to 
such  a  degree  as  to  intercept  the  spiritual  light  and 
spiritual  heat  in  their  descent  from  the  superior 
heavens,  to  men  upon  earth,  then  the  Lord  execut- 
ed the  last  judgment,  and  dis|)ersed  those  imagi- 
nary heavens  ;  which  was  eftected  in  such  a  mamicT, 
that  the  externals,  by  means  of  which  tiiey  resem- 
bled ('hristians,  were  removed,  and  the  internals, 
in  which  they  were  devils,  were  laid  open,  when 
tiiey  appeared  such  as  they  were  in  themselves, 
and  they  who  proved  to  be  devils,  were  cast  into 
hell,  every  one  according  to  the  evils  of  his  life; 
this  was  done  in  the  year  1757.  —  ^.  K.  86.5. 

iG70.  The  first  heaven  was  composed  of  all 
upon  whom  the  last  judgment  was  effected,  for 
it  was  not  effected  upon  those  in  hell,  nor  upon 
those  in  heaven,  nor  upon  those  in  the  world  of 
spirits,  nor  upon  any  who  were  yet  living  in  this 
world,  but  solely  upon  those  who  had  made  to 
themselves  the  likeness  of  a  heaven,  of  whom  the 
greater  part  were  on  mountains  and  rocks ;  these 
also  were  they  whom  the  Lord  meant  by  the  goats, 
which  he  placed  on  the  left,  Matthew  xxv.  3'2,  3.3, 
and  following  verses.  Hence  it  may  appear,  that 
the  first  heaven  existed,  not  merely  from  Christians, 
but  also  from  Mahometans  and  Gentiles,  who  had 
all  formed  to  themselves  such  heavens  in  their 
own  places.  What  manner  of  men  they  were  shall 
be  told  in  few  words.  They  were  those  who  lived 
in  tiie  world  in  external,  and  never  in  internal, 
sanctity  ;  who  were  just  and  sincere  for  the  sake 
of  civil  and  moral  laws,  but  not  for  the  sake  of 
Divine  Laws,  therefore,  who  were  external  or 
natural,  and  not  internal  or  spiritual  men  ;  who 
also  were  in  the  doctrinals  of  the  church,  and  were 
able  to  teach  them,  but  whose  lives  were  not  ac- 
cordant witJi  them  ;  and  who  filled  various  offices, 
and  did  uses,  but  not  for  the  sake  of  uses.  These, 
and  all  throughout  the  whole  world  who  were  like 
them,  and  lived  after  the  Lord's  coming,  consti- 
tuted the  first  heaven.  This  heaven  therefore  was 
such  as  the  world  and  church  upon  earth  is,  among 
those  who  do  good,  not  because  it  is  good,  but 
because  they  fear  the  laws,  and  the  loss  of  fame, 
honor,  and  lucre  ;  they  who  do  good  from  no  other 
origin,  do  not  fear  God,  but  men,  and  are  destitute 
of  conscience.  In  the  first  heaven  of  the  Reformed, 
there  was  a  large  proportion  of  spirits,  who  be- 
lieved that  man  is  saved  by  faith  alone,  and  did 
not  live  the  life  of  faith,  which  is  charity  ;  and  who 
loved  much  to  be  seen  of  men.  In  all  these  spirits, 
so  long  as  they  were  associated  together,  the  inte- 
riors were  closed,  that  they  might  not  appear,  but 
when  the  last  judgment  was  at  hand  tiiey  were 
opened  ;  and  it  was  then  found  that  inwardly  they 
were  obsessed  by  falses  and  evils  of  every  kind, 
and  that  they  were  against  the  Divine,  and  were 
actually  in  hell ;  for  every  one  after  death  is  im- 
mediately bound  to  his  like,  the  good  to  their  like 
in  lieaven,  but  the  evil  to  their  like  in  hell ;  yet 
they  do  not  go  to  them  before  the  interiors  are  un- 
veiled ;  in  the  mean  time  they  may  live  together 
in  society  with  those  who  resemble  them  in  exter- 
nals. But  it  is  to  be  noted,  that  all  who  were  in- 
wardly good  or  spiritual,  were  separated  from  those 
spirits,  and  elevated  into  heaven,  and  that  all  who 
were  outwardly,  as  well  as  inwardly,  evil,  were 
also  separated  from  them,  and  cast  into  hell ;  and 
this  from  the  time  immediately  succeeding  the 


348 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


Lord's  advent,  down  to  the  last  time,  when  the 
judgment  was  ;  and  that  those  only  were  left,  to 
form  societies  among  themselves,  who  constituted 
the  first  heaven,  and  who  were  of  the  kind  above 
described. 

1G71.  There  wore  many  reasons  why  such  socie- 
ties, or  such  heavens,  were  tolerated  ;  the  principal 
reason  was,  that  by  external  sanctity,  by  external 
sincerity  and  justice,  they  were  conjoined  with  the 
simple  good,  who  were  either  in  the  ultimate 
heaven,  or  were  still  in  the  world  of  spirits,  and 
not  yet  introduced  into  heaven.  For  in  the  spirit- 
ual world,  there  is  a  coiiiinunication,  and  thence  a 
conjunction,  of  all  with  their  like  ;  and  the  simple 
good,  in  tlie  ultimate  heaven,  and  in  tlie  world  of 
spirits,  look  principally  to  externals,  yet  are  not 
inwardly  evil ;  wherefore,  if  these  spirits  had  been 
forcibly  removed  from  tliem  before  the  appointed 
time,  heaven  would  have  suffered  in  its  ultimates  ; 
and  yet  it  is  the  ultimate  upon  which  the  superior 
heaven  subsists,  as  upon  its  own  basis.  Thattliese 
spirits  were  tolerated  until  the  last  time  on  this 
account,  the  Lord  teaches  in  the  following  words  : 
"The  servants  of  the  householder  came  and  said 
unto  him,  Didst  thou  not  sow  good  seed  in  thy 
field  ?  \\hence  then  are  the  tares  ?  and  they  said, 
Wilt  thou  then  that  we  go  and  gather  them  up  ? 
but  lie  said,  Nay,  while  ye  gather  up  the  tares,  ye 
root  up  also  the  wheat  with  them  ;  let  both  there- 
fore grow  together  until  the  harvest,  and  at  the 
time  of  harvest  I  will  say  to  the  reapers,  Gather  ye 
together  first  tlie  tares,  and  bind  them  in  bundles 
to  burn  ;  but  gather  the  wheat  into  barns.  He 
that  hath  sowed  the  good  seed,  is  the  Son  of  Man  ; 
the  field  is  the  world :  the  good  seed  are  the  sons 
of  the  kingdom,  the  tares  are  the  sons  of  evil ;  the 
harvest  is  the  consummation  of  the  age ;  as  there- 
fore the  tares  are  gathered  together,  and  burnt  with 
fire,  so  shall  it  be  in  the  consummation  of  tiiis 
age,"  xMatt  xiii.  27-30,  37-40.  —  L.  J.  m,  70. 

I(i7"2.  The  manner  in  which  the  first  heaven 
passed  away  was  described  before,  in  describing 
the  last  judgment  upon  tlie  Mahometans,  Gentiles, 
and  Papists,  since  they  also,  in  their  own  places, 
were  constituents  of  the  first  heaven.  —  L.  J.  72. 

State  of  the  World  and  Church,  after,  and  in 
Consequence  of,  the  Last  Judgment. 

1G73.  Before  tlie  last  judgment  was  effected 
upon  them,  much  of  tiie  comnuinicUion  between 
heaven  and  the  world,  therefore  between  the  Lord 
and  the  church,  was  intercepted.  All  enlighten- 
ment comes  to  man  from  the  Lord  through  heav- 
en, and  enters  by  an  internal  way.  So  long  as 
there  were  congregations  of  such  spirits  between 
heaven  and  tiie  world,  or  between  the  Lord  and 
the  church,  man  was  unable  to  be  enlightened. 
It  was  as  when  a  sunbeam  is  cut  off  by  a  black 
interposing  cloud,  or  as  when  the  sun  is  eclipsed, 
and  its  light  arrested,  by  the  interjacent  moon. 
Wherefore,  if  any  thing  had  been  then  revealed 
by  the  Lord,  eitlier  it  would  not  have  been  under- 
stood, or  if  understood,  still  it  would  not  have  been 
received,  or  if  received,  still  it  would  afterwards 
have  been  suffocated.  Now,  since  all  these  inter- 
posing congregations  were  dissipated  by  the  last 
judgment,  it  is  plain,  that  the  communication  be- 
tween heaven  and  the  world,  or  between  the  Lord 
and  the  church,  has  been  restored. 

1G74.  Hence  it  is,  that  after  the  last  judgment, 
and  not  sooner,  revelations  were  made  for  the  New 
Church.  For  since  communication  has  been  re- 
stored by  the  last  judgment,  man  is  able  to  be 
enlightened  and  reformed  ;  tliat  is,  to  understand 


the  Divine  Truth  of  the  Word,  to  receive  it  when 
understood,  and  to  retain  it  when  received,  for  the 
interposing  obstacles  are  removed  ;  and  therefore 
John,  after  the  former  heaven  and  the  former  land 
passed  away,  said  that  he  "  saw  a  new  heaven  and 
a  new  land,  and  then,  the  holy  city  Jerusalem, 
descending  from  God  out  of  heaven,  prepared  as  a 
bride  adorned  for  her  husband  ;  and  heard  One 
sitting  upon  the  throne,  say,  Behold  I  make  all 
things  new."  Apoc.  xxi.  1,  2,  5.  —  L.  J.  contin. 
11,  12. 

1(J75.  The  state  of  the  world  hereafter  will  be 
quite  similar  to  what  it  has  been  heretofore,  for 
the  great  change  which  has  been  effected  in  the 
spiritual  world,  does  not  induce  any  change  in  the 
natural  world  as  regards  the  outward  form  ;  so 
that  the  affiiirs  of  states,  peace,  treaties,  and  wars, 
with  all  other  things  which  belong  to  societies  of 
men,  in  general  and  in  particular,  will  exist  in  the 
future,  just  as  they  existed  in  the  past.  The 
Lord's  saying,  that  "  in  the  last  times  there  will  be 
wars,  and  that  nation  will  then  rise  against  nation, 
and  kingdom  against  kingdom,  and  that  there  will 
be  famines,  pestilences,  and  earthquakes  in  divers 
places,"  Matthew  xxiv.  G,  7,  does  not  signify  that 
such  things  will  exist  in  the  natural  world,  but 
that  things  correspondent  with  them  will  exist  in 
the  spiritual  world,  for  tlie  Word  in  its  prophecies 
does  not  treat  of  the  kingdoms,  or  of  the  nations 
upon  earth,  or  consequently  of  their  wars,  or  of 
famines,  pestilences,  and  earthquakes  in  nature, 
but  of  such  things  as  correspond  to  them  in  the 
spiritual  world  ;  what  these  things  are,  is  explained 
in  the  Arcana  C(elestia.  But  as  for  the  state 
of  the  church,  this  it  is  which  will  be  dissimilar 
hereafter;  it  will  be  similar  indeed  in  the  outward 
form,  but  dissimilar  in  the  inward.  To  outward 
appearance  divided  cliurches  will  exist  as  hereto- 
fore, their  doctrines  will  be  taught  as  heretofore ; 
and  the  same  religions  as  now  will  exist  among 
the  Gentiles.  But  henceforth  the  man  of  the 
church  will  be  in  a  more  free  state  of  thinking  on 
matters  of  faitli,  that  is,  on  spiritual  things  which 
relate  to  heaven,  because  spiritual  liberty  has  been 
restored  to  him.  For  all  things  in  the  heavens  and 
in  the  hells  are  now  reduced  into  order,  and  all 
thinking  which  entertains  or  opposes  Divine  things 
inflows  from  thence,  —  from  the  heavens,  all  which 
is  in  harmony  with  Divine  things,  and  from  the 
hells,  all  which  is  opposed  to  them.  But  man  does 
not  observe  this  change  of  state  in  himself,  be- 
cause he  docs  not  reflect  upon  it,  and  because  he 
knows  nothing  of  spiritual  liberty,  or  of  influx: 
nevertheless  it  is  perceived  in  heaven,  and  also  by 
man  himself  when  he  dies.  Since  spiritual  liberty 
has  been  restored  to  man,  the  spiritual  sense  of 
the  Word  is  now  unveiled,  and  interior  Divine 
Truths  are  revealed  by  means  of  it ;  for  man  in  his 
former  state  would  not  have  understood  them,  and 
he  who  would  have  understood  them  would  have 
profaned  them. 

1G7G.  I  have  had  various  converse  with  the 
angels  concerning  the  state  of  the  church  here- 
after. They  said,  that  things  to  come  they  know 
not,  for  that  the  knowledge  of  things  to  come  be- 
longs to  the  Lord  alone,  but  that  they  do  know 
that  the  slavery  and  captivity  in  which  the  man 
of  the  church  was  formerly,  is  removed,  and  that 
now,  from  restored  liberty,  he  can  better  perceive 
interior  truths,  if  he  wills  to  perceive  them,  and 
thus  be  made  more  internal,  if  he  wills  it ;  but  that 
still  they  have  slender  hope  of  the  men  of  the 
Chi-istian  church,  but  much  of  some  nation  far 
distant   from  the  Christian  world,   and  therefore 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


M9 


removrd  from  infesters,  [infestatorcs,]  which  nation 
is  such,  that  it  is  capable  of  receivin<j  spiritual 
light,  and  of  being  made  a  celestial-spiritual  man, 
and  they  said,  that  at  this  day  interior  Divine 
Truths  are  revealed  in  that  nation,  and  are  also 
received  in  spiritual  faith,  that  is,  in  life  and  in 
heart,  and  that  it  worships  the  Lord.  —  L.  J.  73,  44. 


PART  XI. 

EARTHS  IN  THE  UNIVERSE. 

Permission  to  discourse  with  the  Inhabitants 
of  other  Earths. 

1677.  Inasmucli  as,  by  the  Divine  mercy  of  the 
Lord,  things  interior  are  open  to  me,  which  apper- 
tain to  my  spirit,  and  thereby  it  has  been  granted 
me  to  discourse  not  only  with  spirits  and  angels  who 
are  near  our  earth,  but  also  with  those  who  are 
near  other  enrfhs;  and  whereas  I  had  a  desire  to 
know  whether  other  earths  exist,  and  of  what  sort 
they  are,  and  what  is  the  nnture  and  quality  of 
tlieir  inhibitants,  therefore  it  has  been  granted  me 
of  the  Lord  to  discourse  and  converse  with  spirits 
and  angels  nho  are  from  other  earths,  with  some 
for  a  day,  with  some  for  a  week,  and  with  some 
for  months  ;  and  to  be  instructed  by  them  concern- 
ing the  earths,  from  which  and  near  which  they 
were  ;  and  concerning  the  lives,  customs,  and  wor- 
ship of  the  inhabitants  thereof,  with  various  other 
things  worthy  to  be  noted :  and  whereas  in  this 
manner  it  has  been  granted  me  to  become  ac- 
quainted with  such  things,  it  is  permitted  to  de- 
scribe them  according  to  what  has  been  heard  and 
seen.  — £.  U.  1.     (See  also  10(i'-\) 

The  Planet  Mercury. 

1678.  To  constitute  the  Grind  Man,  there  is 
need  of  spirits  from  several  earths,  those  who 
come  from  our  e.irth  into  heaven  not  being  suf- 
ficient for  this  purpose,  being  r>^spectively  few  ; 
and  it  is  provided  of  the  Lord,  that  whensoever 
there  is  a  deficiency  in  any  plac  ■  as  to  the  quality 
or  quantity  of  correspondence,  a  supply  be  instant- 
ly made  from  another  earth,  to  fill  up  the  deficiency, 
that  so  the  proportion  may  be  preserved,  and  thus 
heaven  be  kept  in  due  consistence.  —  E.  U.  9. 

1671).  On  a  time  some  spirits  cime  to  me,  and 
it  was  declared  from  heaven,  that  they  were  from 
the  earth  which  is  nearest  to  the  sun,  and  Avhich  in 
our  earth  is  known  by  the  name  of  the  planet  Mer- 
cury ;  immediately  on  their  convng,  they  explored 
my  memory  in  search  of  all  that  I  knew  :  (spirits  can 
do  this  most  dexterously,  for  wh'm  they  come  to 
man,  they  see  in  his  memory  all  things  contained 
therein  :)  during  their  search  aiter  various  things, 
and  amongst  others,  after  the  cities  and  places 
where  I  had  been,  I  observed,  that  they  had  no 
inclination  to  know  any  thing  of  temples,  palaces, 
houses,  or  streets,  but  only  of  those  things  which 
I  knew  were  transacted  in  those  places,  also  of 
■whatever  related  to  the  rule  and  government  there- 
in prevailing,  and  to  the  tempers  and  manners  of 
the  inhnbitants,  with  other  things  of  a  similar 
nature  :  for  such  things  cohere  with  places  in  man's 
memory,  wherefore  when  the  places  are  excited  in 
remembrance,  those  things  also  are  brought  to 
view  at  the  same  time.  I  was  much  surprised  to 
find  them  of  such  a  nature  and  quality,  wherefore 
I  asked  them  why  they  disre;xardod  the  magnifi- 
cence of  the  places,  and  only  attended  to  the  things 
and  circumsttmces  connected  therewith  ?  They 
answered,  because  they  had  no  delight  in  looking 


at  things  material,  corporeal,  and  terrestrial,  but 
only  at  things  real :  hence  it  was  confirmed,  that 
the  spirits  of  that  eartli,  in  the  Grand  Man,  have 
relation  to  the  memory  of  things  abstracted  from 
what  is  material  and  terrestrial. 

1680.  It  was  told  me,  that  such  is  the  life  of  the 
inhabitants  of  that  earth,  viz.  that  they  have  no 
concern  about  things  terrestrial  and  material,  but 
only  about  the  statutes,  laws,  and  forms  of  govern- 
ment, which  prevail  among  the  nations  therein : 
also  about  the  things  of  heaven,  which  are  innu- 
merable ;  and  I  was  further  informed,  that  several 
of  the  men  of  that  earth  converse  with  spirits,  and 
that  thence  they  have  the  knowledges  of  spiritual 
things,  and  of  the  states  of  life'  after  death  ;  and 
thence  also  their  contempt  of  things  corporeal  and 
terrestrial ;  for  they  who  know  of  a  certainty,  and 
believe,  that  they  shall  live  after  death,  are  con- 
cerned about  heavenly  things,  as  being  eternal 
and  happy,  but  not  about  worldly  things,  only  so 
far  as  the  nec(>ssilies  of  life  require.  Inasmuch  as 
the  inhabitants  of  the  planet  Mercury  are  of  such 
a  nature  and  quality,  therefore  also  the  spirits, 
who  are  from  thence,  are  of  a  like  nature  and 
quality. 

I(i81.  With  what  eagerness  they  inquire  into 
and  imbibe  the  knowledges  of  things,  such  as  ap- 
pertain to  the  memory  elevated  above  the  sensual- 
ities of  the  body,  was  made  manifest  to  me  from 
this  circumstance,  that  when  they  looked  into  those 
things  which  I  knew  respecting  heavenly  subjects, 
they  passed  hastily  through  them  all,  declaring 
every  instant  the  nature  and  quality  of  each. 
These  spirits  did  this  with  greater  dexterity  and 
expedition,  because  they  did  not  stop  at  such  things 
as  are  heavy  and  sluggish,  and  which  confine  and 
consequently  retard  the  inU  rnal  sight,  as  all  ter- 
restrial and  corporeal  things  do,  when  regarded  as 
ends,  that  is,  when  alone  loved  :  but  they  looked 
into  things  essential. 

1683.  The  spirits  of  INIercury,  above  all  other 
spirits,  possess  the  knowledges  of  things,  as  well 
respecting  this  solar  system,  as  respecting  the 
earths  which  are  in  the  starry  heaven;  iuul  what 
they  have  once  acquired  to  themselves,  that  they 
retain,  and  also  recollect  it  as  often  as  any  thing 
similar  occurs.  —  E.  U.  11-14. 

1683.  In  consequence  of  their  knowledges,  the 
spirits  of  Mercury  have  an  extraordinary  degree 
of  haughtiness ;  wherefore  they  are  given  to  un- 
derstand, that  although  they  know  innumerable 
things,  yet  there  are  infinite  things  which  they  do 
not  know  ;  and  that  if  their  knowledges  should  in- 
crease to  eternity,  the  notice  even  of  all  general 
or  common  things  would  still  be  unattainable  ;  they 
are  told  likewise  of  their  haughtiness  and  high- 
mindedness,  and  how  unbecoming  such  a  temper 
is;  but  on  such  occasions  they  reply,  that  it  is  not 
haughtiness,  but  only  a  glorying  by  reason  of  the 
faculty  of  their  memory  ;  thus  they  have  the  art 
of  exculpating  themselves,  and  excusing  their 
foibles. 

1684.  The  spirits  of  Mercury  are  little  distin- 
guished for  their  judgment,  having  no  delight  in 
the  exercise  of  that  faculty,  and  the  deducing  of 
conclusions  from  knowledges  :  for  bare  knowledges 
alone  are  the  things  which  give  them  pleasure. 

168.5.  Thi'y  were  questioned,  whether  they  pro- 
posed to  themselves  any  use  from  their  knowledges  ; 
and  at  the  sauie  time  it  was  represented  to  them, 
that  it  is  not  enough  to  be  delighted  with  knowl- 
edges, because  knowledges  have  respect  to  uses, 
and  uses  ought  to  be  the  ends  of  knowledges; 
from  knowledges  alone  no  use  results  to  them,  but 


350 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


to  others  with  whom  they  are  disposed  to  com- 
municate their  knowledges  ;  and  that  it  is  very  in- 
expedient for  any  one,  who  wishes  to  become  wise, 
la  rest  satisfied  with  mere  knowledi^es,  tliese  be- 
in^  only  administering  causes,  intended  to  be  sub- 
servient to  the  investigation  of  things  appertain- 
ing to  life ;  but  they  replied,  that  they  were  de- 
lighted with  knowledges,  and  that  knowledges  to 
them  are  uses.  —  E.  U.  ]()-18. 

l()8t).  The  spirits  of  Mercury  differ  totally  from 
the  spirits  of  our  earth,  for  tiie  spirits  of  our  earth 
have  not  so  much  concern  about  immaterial  things, 
but  about  worldly,  corporeal,  and  terrestrial  things, 
which  are  material ;  wherefore  the  spirits  of  Mer- 
cury cannot  abide  together  with  the  spirits  of  our 
eartli,  and  of  consequence,  wheresoever  they  meet 
them,  they  fly  away  ;  for  the  spiritual  spheres, 
which  are  exhaled  from  each,  are  altogether  con- 
trary the  one  to  the  other.  The  spirits  of  Mer- 
cury have  a  common  saying,  that  they  have  no  in- 
clination to  look  at  a  sheath,  but  at  things  stripped 
of  their  sheath,  that  is,  at  interior  things.  —  E.  U. 
20. 

1687.  There  was  a  spirit  from  another  earth, 
who  was  well  qualified  to  discourse  with  them, 
being  a  quick  and  ready  speaker,  but  who  affected 
elegance  in  his  discourse ;  they  instantly  decided 
on  whatever  he  spake,  saying  of  this,  that  it  was 
too  elegant,  of  that,  that  it  was  too  polished  ;  so 
that  the  sole  thing  they  attended  to  was,  wjiether 
they  co\ild  hear  any  thing  from  him  which  they 
hid  never  known  before,  rejecting  thus  the  things 
which  were  as  shades  to  the  substance  of  the 
discourse,  as  all  affectations  of  elegance  and 
erudition  especially  are,  for  these  hide  real 
things,  and  instead  thereof  present  expressions 
which  are  only  material  forms  of  things ;  for  the 
speaker  keeps  the  attention  fixed  herein,  and  is 
desirous  that  his  expressions  should  be  regarded 
more  than  the  meaning  of  them,  whereby  the  ears 
are  more  alfected  than  the  minds  of  the  audience. 

1688.  The  spirits  of  the  earth  Mercury  do  not 
abide  long  in  one  place,  or  within  companies  of 
the  spirits  of  one  world,  but  wander  through  the 
universe ;  the  reason  is,  because  they  have  relation 
to  the  memory  of  things,  which  memory  nmst  be 
continually  stored  with  fresh  supplies  ;  hence  it  is 
granted  them  to  wander  about,  and  to  acquire  to 
themselves  knowledges  in  every  place.  During 
their  sojourning  in  this  manner,  if  tliey  meet  with 
spirits  who  love  material  things,  that  is,  things  cor- 
poreal and  terrestrial,  they  avoid  their  company, 
and  betake  themselves  where  such  things  are  no 
subjects  of  discourse.  Hence  it  may  appear,  that 
their  mind  is  elevated  above  things  of  sense,  and 
thus  that  they  are  in  an  interior  luminous  principle  : 
this  was  also  given  me  actually  to  perceive,  whilst 
they  were  near  me,  and  discoursed  with  me  ;  I 
observed  at  such  times,  that  I  was  withdrawn  from 
things  of  sense,  insomuch  that  the  luminous  prin- 
ciple of"  external  vision  began  to  grow  dull  and 
obscure. 

1689.  The  spirits  of  that  earth  go  in  companies 
and  phalanxes,  and  when  assembled  together,  they 
form  as  it  were  a  globe ;  thus  they  are  joined  to- 
gether by  the  Lord,  that  they  may  act  in  unity, 
and  that  the  knowledges  of  each  may  be  conmiu- 
nicated  with  all,  and  the  knowledges  of  all  with  each, 
as  is  the  case  in  heaven.  Tliat  they  wander  through 
the  universe  to  acquire  the  knowledges  of  things, 
appeared  to  me  also  from  this  circumstance,  that 
once,  when  they  appeared  very  remote  from  me, 
they  discoursed  with  me  thence,  and  said,  that 
ihey  were  then  gathered  together,  an.l  journeying 


out  of  the  sphere  of  this  world  into  the  starry 
heaven,  where  they  know  such  spirits  existed  as 
had  no  concern  about  terrestrial  and  corporeal 
things,  but  only  about  things  elevated  above  them, 
and  that  they  were  desirous  to  associate  with  those 
spirits.  It  was  given  to  understand,  that  they 
themselves  do  not  know  whitJier  they  are  journey- 
ing, but  that  they  are  led  by  tiie  Divine  Guidance  to 
those  places,  where  they  may  be  instructed  con- 
cerning such  things  as  they  are  yet  unacquainted 
with,  and  which  agree  with  the  knowledges  that 
they  have  already :  it  was  given  to  understand 
further,  that  they  do  not  know  how  to  find  the 
companies  with  whom  they  are  joined  together,  and 
that  this  also  is  of  Divine  Direction.  —  E.  U.  23-25. 

1690.  The  ^irits  of  Mercury,  who  were  attend- 
ant upon  me  whilst  I  was  writing  and  explaining 
the  Word  as  to  its  internal  sense,  and  who  per- 
ceived what  I  wrote,  said  that  the  things  which  I 
wrote  were  very  gro:s  [admodiim  crassa),  and  that 
almost  all  the  expressions  appeared  as  material ;  but 
it  was  given  to  reply,  that  to  the  men  of  our  earth 
what  was  written  seemed  subtile  and  elevated,  and 
many  things  incomprehensible. 

1691.  On  another  occasion,  there  was  sent  me, 
by  the  spirits  of  Mercury,  a  long  piece  of  paper, 
of  an  irregular  shape,  consisting  of  several  pieces 
pasted  together,  which  appeared  as  if  covered 
with  print,  like  our  printed  books.  I  asked  wheth- 
er they  had  the  art  of  printing  amongst  them  ?  but 
they  said,  they  had  not,  nevertheless  they  knew 
that  on  our  earth  we  hid  such  printed  papers ;  they 
had  no  inclination  to  say  more  ;  but  I  perceived 
that  they  thought  that  knowledges  with  us  were 
upon  our  paper,  and  not  so  much  in  our  under- 
standings, thus  in  a  sneering  way  insinuating, 
that  our  papers  knew  more  than  we  ourselves  did  : 
they  were  instructed,  however,  how  the  real  case 
was  in  this  respect.  After  some  time  they  re- 
turned, and  sent  me  another  paper,  which  ap- 
peared also  printed  like  the  former,  but  not  so 
pasted  together  and  irregular,  but  neat  and  hand- 
some ;  they  said,  that  they  were  further  informed, 
that  in  our  earth  there  are  such  papers,  and  books 
made  of  them.  —  E.  U.  27,  28. 

1692.  Inasmuch  as  the  spirits  of  Mercury  in  the 
Grand  Man,  li.ive  relation  to  the  memory  of  things 
abstracted  from  what  is  material,  therefore  when 
any  one  discourses  wiih  them  concerning  things 
terrestrial,  corporeal,  and  merely  worldly,  they  are 
altogether  unwilling  to  hear  him  ;  and  if  they  are 
forced  to  hear,  they  transmute  the  things  spoken 
of  into  other  things,  and  for  the  most  part  into 
things  contrary,  that  they  may  avoid  attending  to 
them.  — £.  U.  31. 

1693.  I  asked  them  in  what  manner  they  instruct 
their  inhabitants  ?  They  said,  that  they  do  not  in- 
struct them  as  to  all  particulars  in  relation  to  the 
subject  matter  of  instruction,  but  still  insinuate 
sonie  perception  thereof,  that  thus  a  desire  of  ex- 
amining and  acquiring  the  knowledge  of  it  may 
be  excited  and  cherished  ;  which  desire  would  die 
away,  in  case  they  fully  explained  all  particulars ; 
they  added,  that  they  suggest  objections  of  things 
opposite  also,  for  this  reason,  that  the  truth  after- 
wards may  appear  more  striking ;  fur  all  truth  is 
made  manifest  by  relation  to  its  opposites. 

1694.  It  is  their  constant  custom  not  to  declare 
to  another  what  they  know,  but  still  they  desire  to 
learn  from  all  others  what  is  known  to  them :  nev- 
ertheless, with  thi'ir  own  society  they  communi- 
cate all  things,  insomuch  that  what  one  knows  all 
know,  and  wiiat  ;;il  knoAv  each  one  knows  in  that 
society.  —  E.  U.  35,  36. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


351 


1695.  There  were  certain  spirit'^  wlio  know  from 
heaven,  that  on  a  time  a  promise  was  made  to  the 
spirits  of  the  earth  Mercury,  tliat  they  shonhi  see 
tlie  Lord  ;  wherefore  they  were  askeil  hy  the  spirits 
ahout  me,  whether  tliey  recollected  that  promise? 
They  said  that  they  did  recollect  it;  but  that  they 
did  not  know,  whether  the  promise  was  of  such  a  na- 
ture, as  that  they  might  dejjond  with  certainty  on 
its  accomplishment.  Wiiilst  they  were  thus  dis- 
coursinji-  toirether,  instantly  the  Sun  of  h(^aven  aj)- 
peared  to  them  ;  (the  Sun  of  heaven,  which  is  the 
Lord,  is  seen  only  by  those  who  are  in  the  inmost 
or  third  heaven  ;  otliers  see  the  li'^ht  th(>nce  de- 
rived :)  on  seeing  tlie  sun,  they  said,  that  this  was 
not  the  Lord  God,  because  they  did  not  see  a 
Face.  In  the  me;in  while  the  spirits  discoursed 
with  each  other,  but  I  did  not  hear  what  they  said. 
But  on  a  sudden,  at  that  instant,  the  Sun  again 
appeared,  and  in  the  midst  thereof  the  Lord,  en- 
compassed with  a  solar  circle  ;  on  seeing  this,  the 
spirits  of  Mercury  humbled  themselves  profoundly, 
and  subsided.  Then  also  the  Lord,  from  that  Sun, 
appeared  to  the  spirits  of  this  earth,  who  when 
they  were  men,  saw  Him  in  the  world,  and  they 
all,  one  after  another,  and  thus  several  in  order, 
confessed  that  it  was  the  Lord  Himself;  this  con- 
fession they  made  before  all  the  company.  At  the 
same  instant  also  the  Lord,  out  of  the  Sun,  ap- 
pcircd  to  the  spirits  of  the  planet  .lupiter,  who  de- 
clared with  open  voice,  that  it  was  He  Himself. 
Whciii  they  had  seen  on  their  earth  when  the  God 
of  the  universe  appeared  to  them.  — E.  U.  40. 

IG'Jti.  I  was  desirous  to  know  what  kind  of  face 
and  hotly  the  men  in  the  earth  Mercury  had, 
whether  they  were  like  the  men  on  our  earth ; 
instantly  there  was  presented  before  my  eyes  a 
woman  exactly  resembling  the  women  in  that 
earth  ;  she  had  a  beautiful  face,  but  it  was  smaller 
than  tiiat  of  a  woman  of  our  earth  ;  her  body  also 
was  more  slender,  but  her  height  was  equal ;  she 
wore  on  her  head  a  linen  cap,  wliich  was  put  on 
without  art,  but  yet  in  a  manner  becoming.  A 
man  also  was  presented  to  view,  who  was  more 
slender  in  body  than  the  men  of  our  earth  are  ;  he 
was  clad  in  a  garment  of  a  dark-blue  color,  closely 
fitted  to  his  body,  without  any  foldings  or  pro- 
tuberances :  it  was  given  to  understand,  that  such 
was  the  form  of  body,  and  such  the  dress,  of  the 
men  of  that  earth.  Afterwards  there  was  presented 
to  view  a  species  of  their  oxen  and  cows,  which, 
indeed,  did  not  differ  much  from  those  on  our 
earth,  only  that  they  were  less,  and  in  some  de- 
gree approtiched  to  a  s})ecies  of  deer. 

U)97.  They  were  ([uestioned,  also,  concerning 
the  sun  of  the  system,  how  it  appears  from  their 
earth  ?  They  said,  that  it  appears  large,  and  larger 
there  than  when  seen  from  other  earths,  and  that 
they  knew  this  from  the  ideas  of  other  spirits  con- 
cerning the  sun.  They  said  further,  that  they 
enjoy  a  middle  temperature,  neither  too  hot  nor  too 
cold  ;  it  was  on  this  occasion  given  me  to  tell 
them,  tint  it  was  so  provided  of  the  Lord  in  re- 
gard to  them,  that  they  should  not  be  exposed  to 
too  mucii  heat,  by  reason  of  their  greater  nearness 
to  the  sun,  inasmuch  as  heat  does  not  arise  from 
the  sun's  nearness,  but  from  the  altitude  and  density 
of  the  atmosphere,  as  appears  from  the  cold  on 
high  mountains  even  in  hot  climates  ;  also  that 
heat  is  varied  according  to  the  direct  or  oblique 
incidence  of  the  sun's  rays,  as  is  plain  from  the 
seasons  of  winter  and  summer  in  every  region. 
These  are  the  things  whicii  it  was  given  to  know 
concerning  the  spirits  and  inhabitants  o'  'he  earth 
Mercury.  — E.  U.  44,  45. 


The  Planet  Venus. 

U)!)8.  In  the  planet  Venus  there  are  two  kinds 
of  men,  of  tempers  and  dispositions  opposite  to 
each  other ;  the  first  mild  and  humane,  the  second 
savage  and  almost  brutal  ;  they  who  are  mild  and 
humane  appear  on  the  farther  side  of  the  earth, 
they  who  are  savage  and  almost  brutal  appear  on 
the  side  looking  this  way.  But  it  is  to  be  ob- 
served, that  they  appear  thus  according  to  the 
states  of  tiieir  life,  for  in  the  spiritual  world  the 
state  of  life  determines  every  apj)earance  of  space 
and  of  distance. 

!()!>!'.  Some  of  those  who  appear  on  the  farther 
side  of  the  planet,  and  who  arc  mild  and  humane, 
came  to  nie,  and  were  presented  visibly  above  my 
head,  and  discoursed  with  me  on  various  subjects ; 
amongst  other  particulars  they  said,  that  during 
their  abode  in  the  world,  and  more  so  since  they 
were  become  spirits,  they  acknowledged  our  Lord 
as  their  only  God ;  they  added,  that  on  their  earth 
they  had  seen  Him,  and  they  represented  also  how 
they  had  seen  Him.  These  spirits  in  the  GraiND 
Man   have    relation  to  the   mkimory  ok   things 

MATERIAL,   AGREEING   WITH  THE   MEMORY   OK 

THINGS  IMMATERIAL,  to  which  the  spiiits  of  Mer- 
cury have  relation :  wherefore  the  spirits  of 
Mercury  have  the  fullest  agreement  with  these 
spirit",  of  Venus,  and  on  this  account,  when  they 
were  together,  a  remarkable  change,  and  a  power- 
ful operation  in  my  brain,  was  perceivable  from 
their  intlux. 

1700.  I  did  not  however  discourse  with  those 
spirits  who  are  on  the  side  that  looks  this  way,  and 
who  are  savage  and  almost  brutal,  but  I  was 
informed  by  the  angels  concerning  their  nature 
and  quality,  and  whence  it  comes  that  they  are  so 
brutal  ;  the  cause  is  this,  that  they  are  exceed- 
ingly delighted  with  rapine,  and  more  especially 
with  eating  their  booty :  the  delight  thence  arising, 
when  they  think  about  eating  their  booty,  was  com- 
municated to  me,  and  was  perceived  to  be  most 
extraordinary.  That  on  this  earth  there  have 
been  inhabitants  of  a  like  brutal  nature,  appears 
from  the  histories  of  various  nations  ;  also  from  the 
inhabitants  of  the  land  of  Canaan,  1  Sam.  xxx. 
l(i;  and  likewise  from  the  Jewish  and  Israelitiisii 
nation,  even  in  the  time  of  David,  in  that  they 
made  yearly  excursions,  and  plundered  the  Gen- 
tiles, and  rejoiced  in  feasting  on  the  spoils.  I  was 
informed  further,  that  those  inhabitants  are  for  the 
most  part  giants,  and  that  the  men  of  our  earth 
reach  only  to  their  navels :  also  that  they  are 
stupid,  making  no  inquiries  concerning  heaven  or 
eternal  life,  but  immersed  solely  in  earthly  cares, 
and  the  care  of  their  cattle. 

1701.  In  conseciuence  of  this  their  nature  and 
quality,  when  they  come  into  another  life,  they  are 
exceedingly  infested  there  by  evils  and  false  per- 
suasions. The  hells,  which  appertain  to  them, 
appear  near  their  earth,  and  have  no  C()mu)unica- 
tion  with  the  hells  of  the  wicked  of  our  earti),  by 
reason  of  their  different  tempers  and  dispositions ; 
hence  also  their  evils  and  false  persuasions  are 
totally  of  a  different  sort. 

170^^.  Such,  however,  amongst  them,  as  are  in 
the  capacity  of  being  saved,  are  in  places  of 
vastation,  and  are  there  reduced  to  the  last  state 
of  desperation ;  for  there  is  no  other  method 
whereby  evils  and  false  persuasions  of  that  kind 
can  be  subdued  and  removed  :  when  they  are  in  a 
state  of  desperation,  they  cry  out  that  they  are 
beasts,  that  lliey  are  abominations,  that  they  are 
hatreds,  and  that  thereby  they  are  damned  :  some 


352 


COMPENDIUM   OF   THE   THEOLOGICAL  AND   SPIRITUAL 


of  them,  when  thny  aro  in  this  state,  exclaim  even 
against  heaven,  bnt  as  this  proceeds  from  des- 
peration, it  is  forfriven  thern  ;  the  Lord  moderates 
on  these  occasions,  and  restrains  within  proper 
limits  their  harsh  and  bitter  expressions.  These, 
when  they  have  passed  through  extreme  suffering, 
are  finally  saved,  inasmuch  as  the  corporeal  princi- 
ples are  hereby  brought  to  a  kind  of  death.  It 
was  further  declared  concerning  these  spirits,  that 
during  their  life  on  their  earth,  they  believed  in 
some  great  Creator  without  a  Mediator,  but  when 
they  are  saved,  they  arc  also  instructed  that  the 
Lord  Alone  is  God,  the  Savior  and  Mediator.  I 
have  seen  some  of  them,  after  they  have  passed 
through  extreme  suffering,  taken  up  into  heaven, 
and  when  they  were  received  there,  I  have  been 
made  sensible  of  such  a  tenderness  of  joy  from 
them,  as  drew  tears  from  my  eyes. —  E.  U.  lOG- 
110. 

The  Moon  of  our  Earth. 

1703.  Certain  spirits  appeared  over  my  head, 
and  thence  were  heard  voices  like  thunder,  for  the 
thunder  of  their  voices  exactly  resembled  the 
sound  of  thunder  from  the  clouds  after  lightning  : 
I  at  first  conjectured  that  it  was  owing  to  a  great 
multitude  of  spirits,  who  liad  the  art  of  uttering 
voices  attended  with  so  loud  a  noise.  The  more 
simple  spirits,  who  were  with  me,  smiled  on  the 
occasion,  at  which  I  was  much  surprised  ;  but  the 
cause  of  their  smiling  was  presently  discovered  to 
be  this,  that  the  spirits  who  thundered  were  not 
many,  but  few,  and  were  also  as  little  as  children  ; 
and  that  on  former  occasions  they  had  terrified 
tliem  by  such  noises,  and  yet  were  unable  to  do 
them  any  hurt.  In  order  that  I  might  know  their 
nature  and  quality,  some  of  them  descended  from 
on  high  where  they  were  tliundering,  and  what 
surprised  me,  one  carried  another  on  his  back, 
and  thus  two  of  them  approached  me  :  their  faces 
appeared  not  unhandsome,  but  longer  than  the 
{^ices  of  other  spirits  ;  in  regard  to  stature,  they 
appeared  like  children  of  seven  years  old,  but 
more  robust ;  thus  they  were  dwarfs  {hoinunciones). 
It  was  told  me  by  the  angels,  that  they  were  from 
the  Moon.  He  who  was  carried  on  the  other's 
back,  on  coming  to  me,  applied  himself  to  my  left 
side  under  the  elbow,  and  thence  discoursed  with 
ine,  saying,  that  whenever  they  utter  their  voices, 
they  thus  tliunder ;  and  that  thereby  they  terrify 
the  spirits  who  are  inclined  to  do  them  mischief, 
and  put  some  to  flight,  and  that  thus  they  go  with 
security  whithersoever  they  are  disposed.  To 
convince  me  that  the  noise  they  make  was  of  such 
a  sort,  he  retired  from  me  to  some  other  spirits, 
but  not  entirely  out  of  sight,  and  thundered  in 
like  manner.  They  showed  moreover,  that  the 
voice  being  uttered  from  the  abdomen,  like  an 
eructation,  made  this  thundering  sound.  It  was 
perceived  that  this  was  owing  to  tliis  particular 
circumstance,  that  the  inhabitants  of  the  Moon  do 
not  speak  from  tlie  lungs,  like  the  inhabitants  of 
other  earths,  but  from  the  abdomen,  and  thus 
from  a  certain  quantity  of  air  there  collected,  by 
reason  that  the  Moon  is  not  encompassed  with  an 
atmosphere  like  that  of  other  eartiis.  I  Avas  in- 
structed, that  the  spirits  of  the  Moon,  in  the  Grand 
Man,  have  relation  to  the  ensiform  cartilage  or 
xiphoides,  to  which  the  ribs  in  front  are  joined, 
and  from  which  descends  the  fascia  alba,  which  is 
the  fulcrum  of  the  abdominal  muscles. 

1704.  That  there  are  inhabitants  in  the  moon,  is 
well  known  to  spirits  and  angels,  and  in  like  man- 
ner  that   there   nre   inhabitants  in  the  moons  or 


satellites  which  revolve  about  Jupiter  and  Saturn. 
They  who  have  not  seen  and  discoursed  with 
spirits  coming  from  those  moons,  still  entertain  no 
doubt  but  there  are  men  inhabiting  them,  because 
they  are  earths  alike  with  the  planets,  and  wherever 
an  earth  is,  there  are  men  inhabitants  ;  for  man  is 
the  end  for  which  every  earth  was  created,  and 
nothinnf  was  made  by  the  Great  Creator  without 
an  end.—E.  C7.  Ill,  112. 

The  Planet  Mars. 

1705.  The  spirits  of  Mars  are  among  the  best 
of  all  spirits  who  come  from  the  earths  of  this  solar 
system,  being  for  the  most  part  celestial  men,  not 
unlike  those  who  were  of  the  most  ancient  church 
on  this  earth''.  —  E.  U.  85. 

170ti.  Spirits  came  thence  to  me,  and  applied 
themselves  to  my  left  temple,  where  they  breathed 
upon  me  with  their  discourse,  but  I  did  not  under- 
stand it  ;*  as  to  its  flow,  it  was  soft  beyond  Avhat  1 
had  ever  before  perceived,  being  like  the  softest 
breeze  ;  it  breatlied  first  upon  the  left  temple  and 
upon  the  upper  part  of  the  left  ear  ;  and  the  breath- 
ing proceeded  thence  to  the  left  eye,  and  by  de- 
grees to  the  right,  and  flowed  down  afterwards, 
especially  from  the  left  eye,  to  the  lips  ;  and  when 
it  was  at  the  lips,  it  entered  through  the  mouth, 
and  by  a  way  within  the  mouth,  and  thus  through 
the  eustachian  tube  into  the  brain ;  when  the 
breathing  arrived  thither,  then  I  understood  their 
speech,  and  it  was  given  to  discourse  with  them ; 
I  observed,  whilst  they  were  speaking  with  me, 
that  my  lips  were  put  in  motion,  and  also  my 
tongue  in  a  slight  degree,  and  this  by  reason  of 
the  correspondence  of  interior  speech  vith  the 
exterior :  exterior  speech  is  that  of  articulate 
sound  conveyed  to  the  external  membrane  of  the 
ear,  and  thence  to  the  brain  by  means  of  the  small 
organs,  membranes,  and  fibres,  which  are  within 
the  ear.  Hence  it  was  given  to  know,  that  the 
speech  of  the  inhabitants  of  Mars  was  different 
from  that  of  the  inhabitants  of  our  earth,  in  that 
it  was  not  sonorous,  but  almost  tacit,  insinuating 
itself  into  the  interior  hearing  and  sight  by  a 
shorter  way  ;  and,  consequently,  that  it  was  more 
perfect,  fuller  of  ideas,  and  thereby  approaching 
nearer  to  the  speech  of  spirits  and  angels.  The 
essential  affection  also  of  the  speech  is  repre- 
sented amongst  them  in  the  face,  and  the  tliought 
thereof  in  the  eyes ;  for  the  thought  and  the 
speech,  and  likewise  the  affection  and  the  face, 
with  them  act  in  unity  ;  they  account  it  wicked  to 
think  one  thing  and  speak  anotlier,  and  to  will  or 
desire  one  thing  whilst  the  features  of  the  face 
express  the  contrary;  they  are  altogether  unac- 
quainted with  hypocrisy,  and  likewise  with  fraud- 
ulent pretence  and  deceit. 

1707.  I  was  instructed  that  the  spirits  of  Mars, 
in  the  Grand  Man,  have  relation  to  the  middle 
principle  between  the  intellectual  and  the  will 
principle,  consequently  that  they  have  relation  to 
THOUHT  GROUNDED  IN  AFFECTION,  and  the  best 
of  them  to  the  affection  of  thought  :  hence 
it  is  that  their  faces  act  in  unity  with  their  thoughts, 
nor  can  they  in  any  case  play  the  hypocrite.  And 
inasmuch  as  this  is  their  relation  in  the  Grand 
Man,  therefore  the  middle  province,  which  is  be- 
tween the  cerebrum  and  the  cerebellum,  corre- 
sponds to  them :  for  where  the  cerebrum  and  the 
cerebellum  are  joined  together  as  to  spiritual 
operations,  with  such  persons  the  face  acts  in 
unity  with  the  thoughts,  so  that  the  very  affection 
of  thought  beams  forth  from  the  face,  and  the  gen- 
eral principle  of  the  thought  beams  forth  from  the 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


353 


affection,  which   is  discoverable    also  by  certain 
signs  from  the  eyes.  —  E.  U.  87,  88. 

1708.  The  antrelic  spirits  disconrscd  with  me 
concerning  the  life  of  the  inhabitants  on  their 
earth,  informing  me,  that  they  are  not  under  any 
forms  of  government,  but  that  tliey  live  arranged 
into  greater  and  lesser  societies,  and  that  they  are 
associated  with  each  other  according  to  their 
agreement  in  mind,  which  agreement  they  dis- 
cover instantly  by  the  face  and  speech,  being 
seldom  deceived  in  their  judgment  herein,  and  tliat 
then  they  are  instantly  united  in  friendship.  They 
informed  nie  furtlier,  that  tlnur  consociations  are 
delightful,  and  that  they  discourse  with  each  other 
about  what  passes  in  their  societies,  and  especially 
about  wliat  passes  in  heaven,  for  several  of  them 
have  manifest  communication  with  the  angels  of 
heaven.  Such  amongst  them  as  begin  to  think 
perverse!}'  in  their  societies,  and  thereby  to  in- 
cline to  evil,  are  dissociated,  and  left  to  themselves 
alone,  in  consequence  whereof  tliey  lead  a  most 
wretched  life  out  of  all  society,  in  dens  or  other 
places,  being  no  longer  regarded  by  tiie  rest. 
Certain  societies  endeavor  to  compel  such  persons 
to  repentance  by  various  methods,  but  if  they  can- 
not succeed  herein,  they  separate  themselves  from 
all  connection  with  them.  Thus  they  are  careful 
to  provide  against  the  contagion  of  the  lust  of 
dominion  and  the  lust  of  gain,  that  is,  against  any 
persons,  under  the  inHuence  of  the  lust  of  do- 
cninion,  subjecting  to  themselves  any  society,  and 
t)y  degrees  several  societies  ;  and  against  any,  under 
the  influence  of  the  lust  of  gain,  depriving  otlicrs 
of  their  possessions  ;  every  one  on  that  earth  lives 
content  with  his  own  property,  and  every  one  with 
his  own  share  of  honor,  accounting  it  enough  to 
be  reputed  upright  and  a  lover  of  his  neighbor; 
this  delightful  and  tranquil  principle  of  mind  would 
perish,  unless  such  as  incline  to  evil  thoughts  and 
dispositions  were  banished  from  the  rest,  and  un- 
less a  prudent  but  severe  check  was  given  to  the, 
first  encroachments  of  self-love  and  the  love  of  the 
world ;  for  it  was  owing  to  these  loves  that  em- 
pires and  kingdoms  were  first  established,  under 
which  establishments  there  are  few  but  what  de- 
sire to  have  dominion,  and  to  possess  the  property 
of  others,  there  being  few  who  do  what  is  just 
and  right  out  of  a  real  love  thereto,  and  still  fewer 
wjio  do  good  from  a  real  principle  of  charity,  being 
rather  influenced  by  other  motives,  such  as  the 
fear  of  the  law,  and  a  regard  to  gain,  honor,  repu- 
tation, and  the  like. 

1709.  In  regard  to  divine  worship,  as  practised 
by  the  inhabitants  of  that  earth,  they  informed  me, 
that  they  acknowledge  and  adore  our  Lord,  saying, 
that  He  is  the  only  God,  and  that  He  governs 
both  heaven  and  the  universe;  and  that  every 
good  thing  is  from  Him,  and  that  He  leads  and 
directs  them;  also  that  He  often  appears  amongst 
them  on  their  earth :  it  was  then  given  me  to  tell 
them,  that  Christians  also  on  our  earth  know  tliat 
the  Lord  governs  heaven  and  earth,  agreeably  to 
His  own  words  in  Matthew,  "  All  power  is  given 
to  Me  in  heaven  and  in  earth,"  xxviii.  18;  but 
that  they  do  not  believe  it  like  the  inhabitants  of 
the  earth  Mars.  They  acquainted  me  further, 
that  on  their  earth  the  inhabitants  believe,  tiiat 
with  themselves  there  is  nothing  but  what  is  tilthy 
and  infernal,  and  that  all  good  is  of  the  Lord  ; 
yea,  they  added  further,  that  of  themselves  they 
are  devils,  and  tiiat  the  Lord  draws  tliem  out  of 
hell,  and  continually  keeps  them  from  failing  into 
it  again.  On  a  certain  occasion,  when  the  name 
of  ths  Lord  was  mentioned,  I  observed  that  those 

45 


spirits  humbled  themselves  in  such  inward  and 
profound  abasement  as  no  words  can  describe ;  for 
in  their  humiliation  it  was  suggested  to  them,  that 
of  themsf^lvcs  they  were  in  Ik.'II,  and  that  thus  they 
were  altogether  unworthy  to  look  to  the  Lord, 
Who  is  essential  Holiness;  and  so  deeply  was 
this  suggestion  implanted  in  them,  being  grounded 
in  a  true  faitii,  that  they  were  in  a  measure  out 
of  themselves,  and  remained  in  that  state  on  their 
knees,  until  the  Lord  elevated  them,  and  at  the 
same  time,  as  it  were,  drew  them  out  of  hell ; 
when  they  emerge  thus  from  humiliation,  they  are 
full  of  goodness  and  love,  and  thereby  replenished 
witli  joy  of  heart.  During  their  abasement  they 
do  not  turn  their  faces  to  the  Lord,  for  this  they 
dare  not  do,  but  turn  them  in  a  contrary  direction. 
The  spirits  who  were  about  me  said,  that  they 
never  before  were  witnesses  to  such  humiliation. 
—  E.  U.  90,  9  K 

1710.  There  was  presented  before  me  an  in- 
habitant of  that  earth  ;  he  was  not  indeed  an  in- 
habitant, but  like  one  ;  his  face  resembled  the  faces 
of  tiie  inhabitants  of  our  earth,  but  the  lower  region 
of  the  face  was  black,  not  owing  to  his  beard,  for 
he  had  none,  but  to  blackness  instead  of  >  beard  : 
this  blackness  extended  itself  underneath  i  le  ears 
on  both  sides ;  the  upper  part  of  the  flice  was  yel- 
lowish, like  the  faces  of  the  inhabitants  of  our 
earth  who  are  not  perfectly  fair.  They  said  more- 
over, that  on  that  earth  they  feed  on  the  fruits  of 
trees,  especially  on  a  kind  of  round  fruit,  which 
buds  forth  from  the  ground  ;  and  liliewise  on  pulse  ; 
and  that  they  are  clothed  with  garments  wrought 
from  the  fibrous  bark  of  certain  trees,  which  has 
sucii  a  consistence  that  it  may  be  woven,  and  also 
stiffened  by  a  kind  of  gum  which  tliey  have  amongst 
them.  They  related  further,  that  they  are  ac- 
quainted with  the  art  of  making  fluid  fires,  whereby 
they  have  light  during  evening  and  night.  —  E, 
U.  93. 

The  Planet  Jupiter. 

1711.  It  was  granted  me  to  enjoy  longer  com- 
merce with  the  spirits  and  angels  of  tlie  planet 
Jupiter,  than  with  the  spirits  an  1  angels  from  the 
rest  of  the  pi  mets,  wherefore  I  am  at  liberty  to  be 
more  particular  in  regard  to  the  state  of  iife  of 
them,  and  of  the  inhabitants  of  that  planet.  That 
those  spirits  were  from  that  planet,  was  evident 
from  many  circumstances,  and  was  also  confi/med 
by  a  declaration  from  heaven. 

17]  "2.  The  real  earth  or  planet  Jupiter  does 
not  indeed  appear  to  spirits  and  angels  :  for  to  the 
inhabitants  of  the  spiritual  world  no  material 
earth  is  visible,  but  only  the  spirits  and  angels  who 
come  thence.  The  spirits  of  every  earth  are  near 
their  respective  earth,  in  consecpience  of  having 
been  inhabitants  thereof,  (for  every  man  afler 
death  becomes  a  spirit,)  and  in  consequence  of 
being  thus  of  a  similar  genius  and  temper  with 
the  inhabitants,  and  of  being  in  a  capacity  thereby 
of  associating  with  and  serving  them. 

171.3.  The  spirits  from  the  earth  Jupiter  related, 
that  the  multitude  of  men  therein  was  as  great  as 
the  earth  could  support;  and  that  the  earth  was 
fruitful  and  plentiful  in  all  productions ;  and  thit 
the  inhabitants  had  no  desires  beyond  the  necessa- 
ries of  life  ;  and  that  tliey  accounted  nothing  use- 
ful but  so  far  as  it  was  necessary ;  and  thai  iience 
the  number  of  inhabitants  was  so  great  They 
said,  that  the  education  of  their  children  was  their 
greatest  concern,  and  that  they  loved  tiiem  most 
tenderly. 

1714".  They  further  related,  that  the  inhabitants 


354 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


are  distiiisfuished  into  nations,  families,  and  houses, 
and  that  they  all  live  apart  with  their  own  kindred, 
and  that  hence  tiioir  connections  are  confined  to 
relatives  ;   likewise  that  no   one  covets  another's 
property,  and  that  it  never  enters  into  their  minds 
to  desire  the   possessions  of  another,  still  less  to 
obtain  them  fraudulently,  and  least  of  all  to  extort 
them    by   violence  ;    such    violence  they  consider 
as  a  criminal  act,  contrary  to  Iniman  nature  ;  and 
rejrard   it  as  horrible.     VVhen   I  would   have  told 
tliem,  that  on  this  earth  there  are  wars,  depreda- 
tions,   and    murders,    they  instantly  turned    away 
from  me,  and  expressed   an   aversion  to  hear.     It 
was  declared  to  mo  by  the  an<rels.  that  the  most 
ancient  people  on  this  earth  lived  in  like  manner 
as  the  inhabitants  of  the  planet  Jupiter,  viz.  that 
they  were  distingui.-hcd  into  nations,  families,  and 
houses,  and  that  all  at  that  time  were  content  with 
their   own    possessions  ;    and   that  it  was  a  thing 
altoirether  unknown  for  one  person  to  enrich  him- 
self at  the  expense  of  another,  or  to  aspire  at  do- 
minion  from  a  principle  of  self-love ;  and  that  on 
this  account  the  ancient  times,  and  especially  the 
most  ancient,  were  more   acceptable  to  the    Lord 
tlian  succeeding  times :  and  such  being  the  state 
of  the  world,  innocence  also  then  reigned,  attended 
with  wisdom  ;  every  one  did  what  was  good  from 
a  principle  of    good,  and  what  was   just  from   a 
principle  of  justice  ;  to  do  what  is   good  and  just  | 
with  a  view  to  self-advancement,  or  for  the  sake  of  | 
gain,  was  a  thing  unknown  ;  at  the  same  time  they  , 
spake  nothing  but  what  was  true,  and  this  not  so  j 
much  from  a  principle  of  truth,  as  from  a  principle  i 
of  good,  that  is,  not  from  an  intellectual  principle  ''. 
separate  from   the  will   principle,  but   from  a  will  i 
principle  joined  with  the  intellectual.     Such  were  j 
the   ancient   times,  wherefore  angels   could  then  i 
converse   with   uien,  and  convey  their  minds,  al-  \ 
most  separate  from  things  corporeal,  into  heaven,  I 
yea,  could   conduct   tbeni   through   the   heavenly  j 
societies,    and    show   them    the    magnificent    and  , 
blessed   things   abounding  therein,    and    likewise  i 
communicate  to  them  tiicir  happiness  and  delights  :  i 
these  times  were  known  also  to  the  ancient  wri-  i 
ters,  and  were  by  them  called  the  golden  and    also 
Saturnian  ages.    The  superior  excellence  of  those  [ 
times,  as  was  observed,  was  owing  to  this,  that  men 
were  then  distinguished  into  nations,  nations  into 
families,  and  families  into  houses,  and  every  house 
lived  apart  by  itself;  and   it  then   never  entered 
into  any  one's  mind  to  invade  another's  inheritance, 
and  thence  acquire  to  himself  opulence  and   do- 
minion ;  self-love  and  the  love  of  the  world  were 
then  far  from  men's  affections ;  every  one  rejoiced 
in  his  own,  and   not  less  in  his  neighbor's  good. 
But  in  succeeding  times  this  scene  was  changed, 
and  totally  reversed,  when   the  lust  of  dominion 
and  of  large  possessions  invaded  the  mind  ;  then 
mankind,  for  the    sake   of  self-defence,  collected 
themselves  into  kingdoms  and  empires  ;  and   inas- 
much as  the   laws  of  charity  and  of  conscience, 
which  were  inscribed  on   the   hearts,  ceased    to 
operate,  it   became   necessary  to   enact  external 
laws  in  order  to   restrain  violence,  and  to  secure 
obedience  thereto  by  temporal   rewards  and  pun- 
ishments.    When  the  state  of  the  world  was  thus 
changed,  heaven  removed  itself  from  man,  and  this 
more  and  more  even  to  the  present  time,  wlien  the 
very  existence  of  heaven  and  hell  is  unknown,  and 
by  some  denied.     Tiiis   account  of  the   primitive 
state  of  the  inhabitants  of  this  eartli  is  given  in 
order  to  show  more  clearly  by  the  parallel,  what 
is  the  state  of  the   inhabitants  of  the   earth  Ju- 
piter, and   whence   they   have  their  probity,  and 


also  their  wisdom,  concerning  which  more  will  bO 
said  hereafter. 

1715.  By  long  and  frequent  conversation  with 
the  spirits  of  the  earth  Jupiter,  it  was  made  very 
manifest  to  me,  that  they  were  better  disposed  than 
the  spirits  of  several  other  earths  ;  the  manner  of 
their  approach  to  me,  their  abode  with  me,  and 
their  influx  at  that  time,  was  inexpressibly  gentle 
and  swoet;  in  anotlier  life  th:;  qu  ility  of  every 
spirit  manifests  itself  by  an  influx,  which  is  the 
communication  of  its  aftection  ;  goodness  of  dispo- 
sition manifests  itself  by  gentleness  and  sweet- 
ness ;  by  gentleness,  in  that  it  is  afraid  to  do  hurt, 
and  by  sweetness,  in  that  it  loves  to  do  good  :  I 
could  clearly  distinguish  a  difference  between  the 
gentleness  and  sweetness  of  the  influx  proceeding 
from  the  spirits  of  Jupiter,  and  of  that  which  pro- 
ceeds from  the  good  spirits  of  our  earth.  When 
any  slight  disagreement  exists  among  them,  they 
said  that  there  appears  a  sort  of  slender  bright 
irradiation,  like  that  of  lightning,  or  like  the  little 
swath  encompassing  glittering  and  wandering 
stars :  but  all  disagreements  amongst  them  arc 
soon  adjusted.  Glittering  stars,  which  are  at  the 
same  time  wandering,  signify  what  is  false,  but 
glittering  and  fixed  stars  signify  wha'  is  true; 
thus  the  former  signify  disagreement. 

171G.  I  could  distinguish  the  presence  of  the 
spirits  of  Jupiter,  not  only  by  the  gentleness  and 
sweetness  of  their  af)proach  and  influx,  but  also  by 
this  circumstance,  that  for  the  most  part  their  in- 
flux was  into  the  face,  to  which  they  comnnmi- 
cated  a  smiling  cheerfulness,  and  this  continually 
during  their  presence:  they  said,  that  they  com- 
municate a  like  cheerfulness  of  countenance  to 
the  inhabitants  of  their  earth,  when  they  come  to 
them,  being  desirous  thus  to  inspire  them  with 
heartfelt  tranquillity  and  delight:  that  tranquillity 
and  delight  with  which  they  inspired  me,  filled 
my  breast  and  heart  very  sensibly;  at  the  same 
time  there  was  a  removal  of  all  evil  lusts  and 
anxiety  concerning  things  to  come,  which  cause 
unquiet  and  disturbance,  and  excite  various  com- 
motions in  the  mind.  Hence  was  discoverabh' 
the  nature  and  quality  of  the  life  of  the  inhabitantji 
of  the  earth  Jupiter;  for  the  disposition  of  the  in- 
habitants of  any  earth  may  be  known  by  the  spirits 
who  come  thence,  inasmuch  as  every  one  retains 
his  own  proper  life  after  death,  and  continues  to 
live  it  when  he  becomes  a  spirit.  It  was  very 
observable,  that  they  had  a  state  of  blessedness  or 
happiness  still  more  interior,  wliich  was  manifest 
from  this  circumstance,  that  their  interiors  were 
perceived  not  to  be  closed,  but  open  to  heaven  ; 
for  in  proportion  as  the  interiors  are  more  open  to 
heaven,  in  the  same  proportion  they  are  the  more 
susceptible  of  receiving  divine  good,  and  there- 
with blessedness  and  interior  happiness  :  the  case 
is  altogether  otherwise  with  those  who  do  not  live 
in  the  order  of  heaven  ;  the  interiors  with  such  are 
closed,  and  the  exteriors  open  to  the  world. 

1717.  It  was  further  shown  me  what  sort  of  faces 
the  inhabitants  of  the  earth  Jupiter  had ;  not  that 
the  inhabitants  themselves  appeared  to  me,  but 
that  the  spirits  appeared  with  faces  similar  to  what 
they  had  during  their  abode  on  their  earth:  but 
previous  to  this  manifestation,  one  of  their  angels 
appeared  behind  a  bright  cloud,  who  gave  permis- 
sion ;  and  instantly  two  faces  were  presented  to 
view  ;  they  were  like  the  faces  of  the  men  of  our 
earth,  fair  and  beautiful  ;  sincerity  and  modesty 
seenii'd  to  benm  forth  from  them.  During  ihe 
presence  of  thr  spirits  of  Jupiter,  the  faces  of  Lhc 
men  of  our  earth  appeared  less  than  usual,  which 


"WRITINGS    OF    EMANUEL    SWEDENBORG. 


35;-) 


circumstance  was  owinjr  to  tliis,  that  there  was  an 
influx  from  those  spirits  of  tlie  idea  wliich  they 
had  concerning  their  own  faces  as  being  larger; 
for  they  believe,  during  their  al'ode  in  their  earth, 
that  after  their  decease  their  faces  will  be  larger, 
and  of  a  round  slripe  ;  and  whereas  this  idea  is 
impressed  on  th'^'m,  it  consequently  remains  with 
them,  and  when  tiiey  become  spirits,  tiioy  appear 
to  themselves  as  having  larger  faces.  The  reason 
why  they  beliuve  that  their  faces  will  be  larger  is, 
because  they  say  that  the  face  is  not  body,  inas- 
much as  through  it  they  see,  hear,  speak,  and  man- 
ifest their  thoughts  ;  and  whereas  the  mind  is  thus 
transparent  through  the  face,  they  hence  form  an 
idea  of  the  face,  as  of  mind  in  a  form ;  and  inas- 
much as  they  know  that  they  shall  become  wiser 
when  they  cease  to  live  in  the  body,  therefore  they 
believe  that  the  form  of  tlie  mind,  or  the  face 
wiU  become  larger.  They  believe  also,  that  after 
their  decease  they  shall  perceive  a  fire,  which  will 
communicate  warmth  to  their  traces  ;  this  belief 
takei  its  rise  from  hence,  that  the  wiser  amongst 
them  know  that  fire  in  a  spiritual  sense  signifies 
love,  and  that  love  is  the  fire  of  life,  and  that  the 
angels  have  life  from  this  fire  :  such  of  them  also 
as  have  lived  in  celestial  love,  have  their  wishes 
herein  gratified,  and  perceive  a  warmth  in  the 
face,  and  at  the  same  time  the  interiors  of  the 
mind  are  kindled  with  love.  It  is  on  this  account 
that  the  inhabitants  of  that  earth  frecjuently  wash 
and  make  clean  their  faces,  and  also  carefully 
secure  them  from  the  sun's  heat ;  they  use  a  cov- 
ering foi  the  head,  made  of  the  bark  of  a  tree,  of  a 
bluish  color,  which  serves  as  a  shade  for  the 
f\ice.  Concerning  the  faces  of  the  men  of  our 
earth,  which  they  saw  through  my  eyes,  they  said 
that  they  were  not  handsome,  and  that  the  beauty 
which  they  had,  consisted  in  the  external  skin,  but 
not  in  the  fibres  derived  from  what  is  internal ; 
they  were  surprised  to  see  the  faces  of  some  full 
of  pimples  and  carbuncles,  and  in  other  respects 
deformed,  and  said,  that  they  have  no  such  faces 
amongst  them ;  some  of  their  faces  retained  a 
t^miling  cast  [even  in  the  spiritual  world],  viz. 
such  as  were  of  a  cheerful  and  smiling  habit,  and 
such  as  were  a  little  prominent  about  tlie  lips. 

1718.  The  reason  why  the  faces  which  were 
j)rominent  about  the  lips  retained  a  smiling  cast, 
was,  because  the  chief  part  of  their  discourse  is 
effected  by  the  face,  and  especially  by  the  region 
about  the  lips,  and  also  because  they  never  use 
deceit,  that  is,  never  speak  otherwise  than  they 
think,  the  consequence  of  which  is,  tliat  they  use 
no  restraint  in  regard  to  the  face,  but  let  all  the 
features  and  fibres  have  free  play :  the  case  is 
otherwise  with  those,  who  from  tiieir  childhood 
have  been  practised  in  deceit :  the  face  is  thereby 
contracted  from  within,  to  prevent  the  inward 
thoughts  from  being  manifested  ;  neither  has  it 
free  play  from  without,  but  is  kept  in  readiness 
either  to  put  itself  forth,  or  to  contract  itself,  ac- 
cording to  the  suggestions  of  craft  and  cunning. 
The  truth  of  this  may  appear  from  an  examination 
of  the  fibres  of  the  lips,  and  of  the  parts  there- 
abouts, for  the  series  of  fibres  in  those  parts  are 
manifold,  complex,  and  interwoven  together,  being 
created,  not  only  for  the  purposes  of  receiving  and 
chewing  the  food,  and  of  forming  expressions  of 
speech,  but  also  of  manifesting  the  ideas  of  the 
mind  by  their  various  configurations. 

1719.  It  was  also  shown  me  how  the  thoughts 
are  expressed  by  the  face  :  the  affections,  wliich 
appertain  to  the  love  principle,  are  manifested  by 
the  features  and   their  changes,  and  the  thoughts 


in  those  affections  by  variations  as  to  the  forms  of 
interior  things  therein  ;  it  is  impossible  to  describe 
them  further.  The  inhabitants  of  the  earth  Jupi- 
ter also  use  vocal  discourse,  but  it  is  not  so  loud 
as  with  us  ;  one  kind  of  discourse  is  an  aid  to  the 
other,  and  life  is  insinuated  into  vocal  discourse 
by  that  of  the  countenance.  I  am  informed  by  the 
angels,  that  the  first  discourse  of  all  in  every 
earth  was  efi'ccted  by  the  face,  and  this  from  two 
origins,  the  lips  and  the  eyes:  the  reason  why 
this  kind  of  discourse  was  first  in  use  is,  because 
the  face  was  formed  to  express  by  its  features  all 
a  man's  thoughts  and  inclinations  ;  hence  the  face 
is  called  an  etfigy  and  index  of  the  mind  :  a  further 
reason  is,  because  in  the  most  ancient  or  primitive 
times  man  was  influenced  by  a  principle  of  sin- 
cerity, and  cherished  no  thought,  nor  wished  to 
cherish  any,  but  what  lie  was  willing  should  beam 
fi)rth  visibly  In  his  face:  thus  also  the  affections 
of  the  mind,  and  the  thoughts  therein  originating, 
might  be  exhibited  to  the  life,  and  in  their  fulness  : 
hereby  likewise  they  were  made  visible,  as  several 
things  united  together  in  a  form.  This  kind  of 
discourse,  therefore,  excelled  vocal  discourse,  as 
much  as  the  sense  of  seeing  excels  that  of  hear- 
ing, or  as  the  sight  of  a  fine  country  excels  a  ver- 
bal description  of  it.  Add  to  this,  that  such  dis- 
course was  in  agreement  with  the  discourse  of 
angels,  with  whom  men  in  those  tiuies  had  com- 
munication ;  and  also  that  when  the  face  speaks, 
or  the  mind  by  the  face,  the  angelic  discourse  is 
exhibited  with  man  in  its  ultimate  natural  form,  but 
not  so  in  verbal  discourse.  Every  one  also  may 
conceive  that  the  most  ancient  people  could  not 
at  first  practise  verbal  discourse,  inasnnich  as  the 
expressions  of  vocal  language  are  not  infused 
immediately,  but  must  have  been  invented,  and 
applied  to  the  things  they  were  intended  to  ex- 
press ;  and  this  would  require  a  course  of  time  to 
effect.  So  long  as  man  continued  to  be  influenced 
by  a  principle  of  sincerity  and  rectitude,  so  long 
also  such  discourse  remained ;  but  as  soon  as  the 
mind  began  to  think  one  thing  and  sp«!ak  another, 
which  was  the  case  when  man  began  to  love  him- 
self and  not  his  neighbor,  then  verbal  discourse 
began  to  increase,  the  f^ice  being  either  silent  or 
deceitful  ;  hence  the  internal  form  of  the  face  was 
changed,  contracted  itself,  acquired  stiffness,  and 
began  to  be  nearly  void  of  life  ;  whilst  the  exter- 
nal form,  inflamed  by  the  fire  of  self-love,  appeared 
in  the  eyes  of  men  as  if  it  was  alive  ;  for  a  want 
of  life  in  the  internal  forms,  which  are  hid  under- 
neath the  external,  does  not  appear  before  men, 
but  is  manifest 'to  the  angels,  inasmuch  as  the 
latter  see  interior  things.  Such  are  the  faces  of 
those  who  think  one  thing  and  speak  another  ;  for 
simulation,  hypocrisy,  cunning,  and  deceit,  which 
at  tliis  day  are  called  prudence,  have  a  tendency 
to  produce  such  efllects. 

17iiO.  I  was  further  informed  by  the  spirits  from 
that  earth,  concerning  various  particulars  relating 
to  its  inhabitants,  as  concerning  their  manner  of 
walking,  concerning  their  food,  and  their  habita- 
tions. With  respect  to  their  manner  of  walking, 
they  do  not  walk  erect  like  the  inhabitants  of  this 
and  of  several  other  earths,  nor  do  they  creep  on 
all  four,  like  four-footed  beasts,  but  as  they  go 
along,  they  assist  themselves  with  their  hands,  and 
alternately  half  elevate  themselves  on  their  feet, 
and  also  at  evf-ry  third  step  turn  the  faci;  sidewise 
and  behind  them,  and  likewise  at  the  same  time 
bend  the  body  a  little,  which  is  done  suddenly, 
for  it  is  thought  indecent  amongst  them  to  be  seen 
in  any  other  point  of  view  than  with  the  face  in 


356 


COMPENDIUM    OP"    THE    THEOLOGICAL    AND    SriRITUAL 


front.  In  walking  thus,  they  always  keep  the  face 
elevated  as  with  us,  that  so  they  may  look  at  the 
heavens  as  well  as  the  earth ;  holding  the  face 
downwards  so  as  to  see  the  earth  alone,  they  call 
an  accursed  thing:  the  most  vile  and  abject  amongst 
them  give  into  this  habit,  but  if  they  continue  in 
it,  they  arc  banished  the  society.  When  they  sit, 
they  appear  like  men  of  our  eartli,  erect  as  to  tlie 
upper  part  of  the  body,  but  they  usually  sit  cross- 
legged  :  they  are  particularly  cautious,  not  only 
when  they  walk,  but  also  when  they  sit,  to  be  seen 
with  the  face  in  front,  and  not  as  to  the  back  parts  ; 
they  are  also  very  willing  to  have  their  faces  seen, 
because  thence  their  mind  appears  ;  for  with  them 
the  face  is  never  at  variance  with  the  mind,  nor 
indeed  have  they  power  to  make  it  so  ;  hence  it 
evidently  appears,  on  an  interview  with  them, 
what  dispositions  they  entertnin  towards  all  who 
are  present,  especially  whether  tlieir  apparent 
friendship  be  sincere  or  forced,  for  this  they  never 
conceal.  These  particulars  were  declared  to  me 
by  their  spirits,  and  confirmed  by  their  angels  : 
hence  also  their  spirits  are  seen  to  walk,  not  erect 
like  others,  but  almost  like  persons  swimming,  ap- 
pearing to  help  themselves  forward  with  their 
hands,  and  by  turns  to  look  around  them. 

172L  They  who  live  in  their  warm  climates  go 
naked,  except  about  the  loins  ;  nor  are  they 
ashamed  of  their  nakedness,  inasmuch  as  their 
minds  arc  chaste,  loving  none  but  such  as  they 
are  in  conjugial  connection  with,  and  abhorring 
adultery.  They  were  very  much  surprised  at  the 
spirits  of  our  earth,  who,  on  hearing  of  their 
method  of  walking,  and  also  that  they  were  naked, 
made  a  joke  of  it,  and  gave  way  to  lascivious 
thoughts,  without  attending  at  all  to  their  heavenly 
life  :  they  said,  that  this  was  a  proof  that  things 
corporeal  and  terrestrial  were  of  more  concern  to 
them  than  heavenly  things,  and  that  things  of  an 
indecent  nature  had  place  in  their  minds.  Those 
spirits  of  our  earth  were  told,  that  nakedness  gives 
no  occasion  either  of  shame  or  of  scandal  to  ^uch 
as  live  in  chastity  and  a  state  of  innocence,  but 
only  to  such  as  live  in  lasciviousness  and  im- 
modesty. 

17'22.  When  the  inhabitants  of  that  earth  lie  in 
bed,  they  turn  their  faces  forward,  or  towards  the 
chamber,  but  not  backward,  or  towards  the  wall : 
this  was  told  me  by  their  spirits,  who  assigned 
.also  the  reason  for  their  so  doing,  viz.  that  tliey 
! believe  that  in  turning  the  face  forward,  they  turn 
it  to  the  Lord,  but  if  they  turn  it  backward,  they 
avert  from  the  Lord.  I  have  sometimes  observed, 
.in  regard  to  myself,  whilst  I  was'  in  bed,  such  a 
-direction  of  the  face,  but  I  never  knew  before 
whence  it  was. 

1723.  They  take  delight  in  making  long  meals, 
not  so  much  for  the  pleasure  of  eating,  as  for  the 
pleasure  of  discoursing  at  such  times.  Whilst 
they  sit  at  table,  they  do  not  sit  on  chairs  or  stools, 
>  nor  upon  an  elevated  turf,  nor  yet  upon  the  bare 
ground,  but  on  the  leaves  of  a  certain  tree  ;  they 
were  not  willing  to  tell  of  what  tree  the  leaves 
■  were,  but  when  I  guessed  at  several,  and  at  last 
..named  the  leaves  of  the  fig  tree,  they  affirmed  that 
to  be  the  tree.  They  said  moreover,  that  they 
did  not  dress  their  food  with  any  view  to  gratify 
the  palate,  but  chiefly  with  a  view  to  wholesomeness, 
and  that  the  food  which  was  wholesome  was  also  sa- 
vory. In  a  conversation  which  took  place  amongst 
the  spirits  on  this  subject,  it  was  urged,  that  it 
would  be  well  for  man  to  prepare  his  food  accord- 
ing to  this  rule,  for  by  so  doing  he  would  show  his 
nftention  to  the   hcaltli  of  his  mind  and   body  at 


the  same  time  ;  whereas,  when  the  gratification 
of  the  palate  is  the  chief  thing  attended  to,  the 
bodily  health  is  frequently  lost  thereby,  at  least 
loses  much  of  its 'inward  vigor,  and  consequently 
the  mind  also  is  affected,  inasmuch  as  the  exer- 
tions of  the  mind  depend  on  the  interior  state  of 
the  recipient  bodily  parts,  as  seeing  and  hearing 
depend  on  the  state  of  the  eye  and  ear ;  hence  the 
madness  of  supposing,  that  all  the  delight  of  life 
consists  in  luxury  and  pleasurable  indulgences : 
hence  also  come  dulness  and  stupidity  in  things 
which  require  thought  and  judgment,  whilst  the 
mind  is  disposed  only  for  the  exertions  of  cunning 
and  contrivance  respecting  bodily  and  worldly 
things  ;  hereby  man  acquires  a  brutal  image  and 
likeness,  and  therefore  such  persons  are  not  im- 
properly compared  with  brutes. 

1724.  Their  habitations  were  also  shown  tome; 
they  are  low,  and  constructed  of  wood,  but  within 
they  are  coated  over  with  bark  of  a  palish  blue 
color,  the  walls  and  ceiling  being  spotted  as  with 
small  stars,  to  represent  the  heavens ;  for  they 
are  fond  of  thus  picturing  the  visible  heavens  and 
stars  in  the  insides  of  their  houses,  because  they 
believe  the  stars  to  be  the  abodes  of  angels.  They 
have  also  tents,  which  are  rounded  above,  and 
stretched  out  to  a  considerable  length,  spotted 
likewise  within  with  little  stars  in  a  blue  plane  ; 
into  these  they  betake  themselves  in  the  middle 
of  the  day,  to  prevent  their  faces  suffering  from 
the  heat  of  the  sun  :  they  are  very  attentive  to 
the  construction,  neatness,  and  cleanliness  of  these 
their  tents  :  they  have  also  their  meals  in  them. 

172.5.  When  the  spirits  of  Jupiter  saw  the  horses 
of  this  earth,  the  horses  appeared  to  me  of  a  less 
size  than  usual,  although  they  were  tolerably 
robust  and  large  ;  this  was  in  consequence  of  the 
idea  of  those  spirits  concerning  the  horses  they 
saw  ;  they  said  that  they  also  had  horses  amongst 
them,  but  of  a  much  larger  size,  and  that  they 
were  wild,  running  at  large  in  the  woods,  and  that 
when  they  come  in  sight,  the  inhabitants  are  ter- 
rified, although  they  never  sutler  any  hurt  from 
them  ;  they  added,  that  the  fear  of  horses  is  innate 
or  natural  to  them  :  this  led  me  to  a  consideration 
of  the  cause  of  that  fear,  and  it  seemed  to  be 
grounded  in  the  spiritual  signification  of  horses  ; 
for  a  horse  in  a  spiritual  sense  signifies  the  in- 
tellectual principle  formed  of  scientifics,  and  inas- 
much as  the  inhabitants  of  .Jupiter  are  afraid  of 
cultivating  the  intellectual  principle  by  worldly 
sciences,  hence  comes  an  influx  of  the  fear  of 
horses.  That  they  pay  no  attention  to  scientifics, 
which  appertain  to  human  erudition,  will  be  seen 
presently. 

172G.  The  spirits  of  the  earth  Jupiter  are  not 
willing  to  associate  with  the  spirits  of  our  earth,  be- 
cause they  differ  both  in  minds  and  manners  ;  they 
say  that  the  spirits  of  our  earth  are  cunning,  and 
that  they  are  prompt  and  ingenious  in  the  con- 
trivance of  evil ;  and  that  they  know  and  think 
little  about  what  is  good.  Moreover,  the  spirits 
of  the  earth  Jupiter  are  much  wiser  than  the  spirits 
of  our  earth  ;  they  say  also  of  our  spirits,  that  they 
talk  much  and  think  little,  and  thus  that  they  are 
not  capable  of  an  interior  perception  of  many 
things,  not  even  of  what  is  good  ;  hence  they  con- 
clude, that  the  men  of  our  earth  are  external  men. 

1727.  The  inhabitants  of  the  earth  Jupiter  make 
wisdom  to  consist  in  thinking  well  and  justly  on 
all  occurrences  in  life  :  they  imbibe  this  wisdom 
from  their  parents  at  an  early  age,  and  it  is  suc- 
cessively transmitted  to  posterity,  receiving  an  in- 
crease in  each  generation  from  the  love  thereof, 


WRITINGS    OF    EMANUEL    SWEDENBOTIG. 


357 


m  consideration  of  its  having  beon  tlie  wisdom 
of  their  forefathers.  They  are  altogether  unac- 
quainted with  the  sciences,  such  as  are  cultivated 
in  our  eartli,  nor  have  they  any  desire  to  bo  ac- 
quainted with  them  ;  they  call  them  shades,  and 
compare  them  to  clouds  which  intercept  the  light 
of  the  sun  ;  this  idea  concerning  the  sciences  they 
have  conceived,  in  consc(]nence  of  some  spirits 
from  our  earth  boasting  tiiat  they  were  wise  by 
reason  of  their  skill  in  the  sciences.  The  spirits 
from  our  earth,  who  thus  boasted,  were  such  as 
made  wisdom  to  consist  in  things  appertaining 
merely  to  the  memory,  as  in  languages,  especially 
the  Hebrew,  Greek,  and  Ijutin,  in  a  knowledge  of 
all  important  particulars  respecting  the  learned 
world,  in  criticism,  in  bare  experimental  discov- 
eries, and  in  terms,  ])articularly  such  as  are  philo- 
sophical, with  other  things  of  a  like  nature,  not 
using  such  things  as  means  leading  to  wisdom, 
but  making  wisdom  to  consist  in  the  things  theui- 
selves.    -jG.  11.46-61. 

1728.  Inasmuch  as  the  inhabitants  of  the  earth 
Jupiter  procure  intelligence  for  themselves  by  a 
different  way  from  the  inhabitants  of  our  earth,  and 
are  moreover  of  a  diflerent  genius  and  temper,  as 
grounded  in  the  life,  therefore  they  cannot  abide 
long  together,  but  cither  shun  or  remove  each 
other.  Tiie  epirits  and  angels,  who  are  from  the 
earth  Jupiter,  in  the  Grand  Man,  have  relation 
to  the  iMAGiiN  vTivE  PRINCIPLE  OK  THOUGHT,  and 
consequently  o  an  active  state  of  the  interior 
parts  ;  but  the  spirits  of  our  earth  have  relation  to 
the  various  functions  of  the  exterior  parts  of  the 
body,  and  when  these  are  desirous  to  have  do- 
minion, the  active  or  iuiaginative  principle  of 
thought  from  the  interior  cannot  flow  in  :  hence 
come  the  oppositions  between  the  spheres  of  the 
life  of  each. 

1721*.  As  to  what  concerns  their  divine  worship, 
it  is  a  principal  characteristic  thereof,  that  they 
acknowledge  our  Lord  as  the  Supreme,  Who  gov- 
erns heaven  and  earth,  calling  Ilim  the  only  Lord  ; 
and  inasiinicJi  as  they  acknowledge  and  worship 
Him  during  their  life  in  the  body,  they  hence  seek 
Him  after  death,  and  tind  Him  ;  He  is  tiie  same 
with  our  Lord.  They  were  asked,  whether  they 
know  that  the  only  Lord  is  a  man  ?  They  re- 
plied, that  they  all  know  that  He  is  a  Man,  be- 
cause in  their  world  He  has  been  seen  by  many 
as  a  Man  ;  and  that  He  instructs  them  concerning 
the  truth,  preserves  them,  and  also  gives  eternal 
life  to  those,  who  worship  him  from  a  principle  of 
good.  Tiiey  said  furtiier,  that  it  is  revealed  to 
them  from  Him,  how  they  should  live,  and  how 
believe ;  and  that  what  is  revealed,  is  handed 
down  from  parents  to  children,  and  hence  tiiere 
flows  forth  doctrine  to  all  the  families,  and  thereby 
to  the  whole  nation  which  is  descended  from  one 
father.  Tiiey  added,  that  it  secuis  to  them  as  if 
they  had  the  doctrine  written  on  their  minds,  and 
they  conclude  so  from  this  circumstance,  because 
they  perceive  instantly,  and  acknowledge  as  of 
themselves,  whether  it  be  true  or  not  what  is  said 
by  others  concerning  the  life  of  heaven  in  man. 
They  do  not  know  that  their  only  Lord  was  born 
a  Man  on  our  earth  ;  they  said,  that  it  is  of  no 
concern  to  them  to  know  it,  only  that  He  is  a  Man, 
and  governs  the  univeroo.  When  I  informed 
them,  that  on  our  earth  He  is  named  Jesus  Christ, 
and  that  Christ  signitles  Anointed  or  King,  and 
Jesus,  Savior,  they  said,  tiiat  tliey  do  not  wor- 
ship Him  as  a  king,  because  king  suggests  the 
idea  of  what  is  worldly,  but  that  they  worship 
Him  as  a  Savior.     On  this  occasion  a  doubt  was 


injected  from  the  spirits  of  our  earth,  whetlier 
their  only  Lord  was  the  same  with  our  Lord,  but 
they  removed  it  by  the  recollection  that  they  had 
seen  Hiui  in  the  sun,  and  had  acknowledged  tliat 
it  was  He  Himself,  Whom  they  saw  on  their 
eartli. 

17^50.  There  were  with  me  some  spirits  of  the 
earth  Jupiter,  while  I  was  reading  the  seventeenth 
chapter  in  John,  concerning  the  Lord's  Love,  and 
concerning  His  Gloritic:ition  ;  and  wlicn  tiiey  heard 
the  contents,  a  holy  influence  seized  them,  and 
they  confessed  that  all  things  therein  were  divine  ; 
but  at  that  instant,  some  spirits  of  our  earth,  who 
were  inlidels,  suggested  various  scandals,  saying, 
that  Hi'  was  born  an  infant,  lived  as  a  nvin, 
a])j)eare(l  as  another  man,  was  crucified,  with  other 
circumstances  of  a  like  nature  :  but  the  spirits  of 
the  earth  Jupiter  i)aid  no  attention  to  these  sug- 
gestions ;  they  said,  that  such  are  their  devils, 
whom  they  abhor ;  adding,  that  nothing  of  a 
celestial  principle  has  any  place  in.  their  minds, 
but  only  an  earthly  principle,  which  they  called 
dross ;  and  which  they  said  they  had  discovered 
from  this  circumsfuice,  that  when  mention  was 
made  of  going  naked  on  their  earth,  obscene  ideas 
immediately  occupied  their  thoughts,  and  they 
paid  no  attention  to  their  celestial  life,  which  was 
also  spoken  of  at  the  same  time. 

1731.  The  clear  perception  which  the  spirits  of 
Jupiter  have  concerning  spiritual  things,  was  made 
manifest  to  me  from  their  manner  of  representing 
how  the  Lord  converts  depraved  affections  into 
good  affections :  they  represented  the  intellectual 
mind  as  a  beautiful  form,  and  impressed  upon  it 
an  activity  suitable  to  the  form  answering  to  the 
life  of  affection ;  this  they  executed  in  a  manner 
which  no  words  can  describe,  and  with  such 
dexterity  that  they  were  commended  by  the  angels. 
There  were  pT-esent  on  this  occasion  some  of  the 
learned  from  our  earth,  who  had  immersed  the 
intellectual  principle  in  scientific  terms,  and  had 
thought  and  written  mucii  about  form,  about  sub- 
stance, about  materiality  and  immateriality,  and 
the  like,  without  applying  such  things  to  any  use  ; 
these  could  not  even  comprehend  that  repre- 
sentation. 

1732.  They  are  exceedingly  cautious  on  their 
earth,  lest  any  one  should  fall  into  Avrong  opinions 
concerning  the  only  Lord ;  and  if  they  observe 
that  any  begin  to  think  not  rightly  concerning 
Him,  tliey  first  admonish,  then  use  threats,  and 
lastly  deter  by  punishment.  They  said,  that  they 
had  observed,  if  any  such  wrong  opinions  in- 
sinuate themselves  into  any  family,  that  family  is 
taken  from  amongst  them,  not  by  the  punishment 
of  death  inflicted  by  their  fellows,  but  by  being 
deprived  of  respiration,  and  consequently  of  life, 
by  spirits,  wjien  they  have  first  threatened  them 
with  deatli:  for  in  that  earth  spirits  speak  with  the 
inhabitants,  and  chastise  them  if  they  have  done 
evil,  and  even  if  they  have  intended  to  do  evil,  of 
which  we  shall  say  more  presently  ;  hence  if  they 
think  evil  concerning  the  only  Lord,  and  do  not 
repent,  they  are  threatened  with  death :  in  this 
manner  the  worship  of  the  Lord,  Who  to  the 
inhabitants  of  that  earth  is  the  Supreme  Divinity, 
is  preserved  pure. 

1733.  They  said,  that  they  have  no  particular 
days  sot  apart  for  divine  worship,  but  that  every 
morning  at  sunrise,  and  every  evening  at  sun- 
setting,  they  perform  holy  worship  to  their  only 
Lord  in  their  tents  :  and  that  they  also  sing  psahna 
after  their  manner. 

1734.  I  was  further  informed,  that  in  that  earth 


358 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


there  are  also  some  who  call  themselves  saints, 
and  who  command  their  servants,  of  whom  they 
wish  to  have  great  numbers,  to  give  them  the  title 
of  lords,  threatening  them  wjth  punishment  if  they 
omit  it:  they  likewise  forbid  their  servants  to 
adore  the  Lord  of  the  universe,  saying  that  them- 
selves are  lords-mediators,  and  that  they  will  pre- 
sent the  supplications  of  others  to  the  Lord  of  the 
universe.  They  call  the  Lord  of  the  Universe, 
Who  is  our  Lord,  not  only  the  Lord,  as  the  rest 
do,  but  the  supreme  Lord,  by  reason  that  they  call 
themselves  also  lords.  The  sun  of  the  world  they 
call  the  Face  of  the  Supreme  Lord,  and  believe 
that  His  .abode  is  there,  wherefore  they  also 
adore  tiie  sun.  The  rest  of  the  inhabitants  hold 
them  in  aversion,  and  are  unwilling  to  converse 
with  them,  as  well  because  they  adore  the  sun,  as 
because  they  call  themselves  lords,  and  are  wor- 
shipped   by  their   servants   as   mediatory  gods. 

1735.  It  is  common  in  the  earth  Jupiter  for 
spirits  to  discourse  with  the  inhabitants,  to  instruct 
them,  and  also  to  chastise  them  if  they  have  done 
evil.  The  reason  why  spirits  in  that  earth  dis- 
course with  men  is,  because  they  think  much  about 
heaven  and  a  life  after  deatli ;  and  because  respec- 
tively they  are  little  solicitous  about  the  present 
life ;  for  they  know  that  they  shall  live  after  their 
decease,  and  in  a  happy  state  according  to  the 
state  of  their   internal   man,  formed   in  the  world. 

173t).  As  to  what  particularly  concerns  the 
presence  of  spirits  with  the  inhabitants  of  Jupiter, 
there  are  some  spirits  who  chastise,  some  who  in- 
struct, and  some  who  rule  over  them.  The  spirits 
who  chastise  apply  themselves  to  the  left  side,  and 
incline  themselves  towards  the  back,  and  when 
they  are  there,  they  press  forth  from  man's  memory 
all  that  he  has  done  or  thought;  for  this  is  an 
easy  thing  to  spirits,  inasmuch  as  when  they 
come  to  man,  they  enter  into  all  his  memory.  If 
they  tind  that  he  has  done  evil,  or  has  thought 
evil,  they  reprove  him,  and  also  chastise  him  by 
pain  in  the  joints  of  his  feet  or  hands,  or  about 
the  region  of  the  belly  ;  this  also  spirits  can  eflect 
with  much  dexterity  when  they  are  permitted  ;  on 
the  approach  of  such  spirits  to  man,  he  is  struck 
with  horror  attended  with  fear,  and  hence  he.  is 
aware  of  their  coming. 

1737.  The  spirits  who  instruct,  apply  themselves 
also  to  the  left  side  of  the  persons  instructed,  but 
more  to  the  front ;  they  reprove,  likewise,  but 
mildly,  and  presently  teach  them  how  they  ought 
to  live.  When  the  instructing  spirits  are  present, 
angelic  spirits  are  present  also,  sitting  close  to  the 
head,  and  tilling  it  in  a  peculiar  manner  ;  their 
presence  likewise  is  perceived  there  like  a  mild 
and  gentle  aspiration,  for  they  are  afraid  of  man's 
perceiving  the  least  pain  or  anxiety  from  their  ap- 
proach and  influx :  they  govern  the  chastising  and 
instructing  spirits,  preventing  the  former  from 
putting  man  to  more  pain  than  is  permitted  by  the 
Lord,  and  prompting  the  latter  to  teach  what  is 
true. 

1738.  It  man,  after  chastisement  and  instruction, 
again  does  evil,  or  thinks  to  do  evil,  and  does  not 
check  himself  by  the  precepts  of  truth,  when  the 
chastising  spirit  returns  he  is  punished  more 
severely ;  but  the  angelic  spirits  moderate  the 
punishment  according  to  the  intention  in  what  was 
done,  and  according  to  the  will  principle  in  what 
was  thought.  Hence  it  may  appear,  that  their 
angels,  who  sit  at  the  head,  exercise  a  species  of 
judicatory  power  over  man,  inasmuch  as  they  per- 
mit, moderate,  restrain,  and  operate  by  influx;  but 
't  was  declared,  that  tliey  do  not  judge,  but  that 


'  the  Lord  alone  is  Judge,  and  that  from  Him  into 
them   flow  all   things   which   they   enjoin    to    the 
chastising  and  instructing  spirits,  and  that  it  ap- 
'■  pears  as  if  it  was  from  them. 

I  1739.  In  the  earth  Jupiter,  spirits  speak  with 
I  man,  but  man  in  his  turn  does  not  speak  with 
'\  spirits,  only  these  words  when  he  is  instnicted,  — 
I  will  do  so  no  more :  nor  is  it  allowed  him  to  tell 
any  one  that  a  spirit  has  spoken  with  him,  for 
if  he  docs  this,  he  is  afterwards  punished.  —  E.  U. 
G4-7.5. 

1740.  Besides  the  spirits  above  mentioned,  there 
are  also  spirits  who  suggest  contrary  persuasions  ; 
these  are  they,  who,  during  their  abode  in  the 
world,  were  banished  from  the  society  of  the  rest 
on  account  of  their  wickedness.  What  they  say 
is  directly  contrary  to  the  instructions  which  the 
instructor  spirit  gave  from  the  angels,  and  is  to 
this  purport,  that  they  need  not  live  according  to 
instruction,  but  according  to  their  own  will  and 
pleasure,  without  any  check  or  restraint.  They 
generally  make  their  approach  as  soon  as  the 
former  spirits  are  departed  ;  but  the  men  on  that 
earth  are  aware  who  and  what  those  spirits  are, 
and  therefore  are  unconcerned  about  them ;  never- 
theless they  are  taught  hereby  what  is  evil,  and 
consequently  what  is  good.  —  E.  U.  77. 

1741.  There  are  also  spirits  amongst  those  frora 
the  earth  Jupiter,  whom  they  call  sweepers  of 
chimneys,  because  they  appear  in  like  garments, 
and  likewise  with  sooty  faces  ;  who  they  are,  and 
what  is  their  nature  and  quality,- 1  shall  also  de- 
scribe. One  of  these  spirits  came  to  me,  and 
anxiously  requested  that  I  would  intercede  for 
him  to  be  admitted  into  heaven  ;  he  said,  that  he 
was  not  conscious  of  having  done  any  evil,  only 
that  he  had  reprimanded  the  inhabitants  of  his 
earth,  and  that  after  reprimanding,  he  instructed 
them :  he  applied  himself  to  my  left  side,  a  little 
lower  than  the  elbow,  and  spake  as  it  were  with  a 
divided  faith  :  he  had  also  the  power  of  exciting- 
pity  ;  but  all  I  could  say  in  reply  was,  that  it  was 
not  in  my  power  to  help  him,  for  that  all  help 
was  from  the  Lord  alone ;  nor  could  I  intercede 
for  him,  because  I  did  not  know  whether  it  was 
useful  or  not ;  but  that  if  he  was  deserving,  he 
might  have  hope :  at  that  instant  he  was  remanded 
back  amongst  some  upright  spirits  from  his  own 
earth,  but  they  said  that  he  could  not  be  in  consort 
with  them,  because  he  differed  in  quality  ;  still, 
however,  he  requested  with  an  intense  desire  to 
be  let  into  heaven,  and  in  consequence  thereof  he 
was  introduced  to'  a  society  of  upright  spirits  of 
tills  earth ;  but  these  also  declared  that  he  could 
not  abide  with  them :  he  was  likewise  of  a  black 
color  in  the  light  of  heaven ;  but  he  himself  said 
that  he  )vas  not  a  black  color,  but  of  a  darkish 
brown.  I  was  informed  that  they  are  such  at  first, 
who  are  afterwards  received  amongst  those  who 
constitute  the  province  of  the  semi.val  vessels 
in  the  Grand  Man,  or  heaven  ;  for  in  those  ves- 
sels the  semen  is  collected,  and  is  encompassed 
with  a  covering  of  suitable  matter,  fit  to  preserve 
the  prolific  principle  of  the  semen  from  being  dis- 
sipated, but  which  may  be  put  off  in  the  neck  of 
the  uterus,  that  thus  what  is  reserved  within  may 
serve  for  conception  or  the  impregnation  of  the 
ovulum ;  hence  also  that  seminal  matter  has  a 
strong  tendency  and  as  it  were  a  burning  desire  to 
put  itself  off,  and  leave  the  semen  to  accomplish 
its  end :  somewhat  similar  to  this  appeared  like- 
wise in  tliis  spirit.  He  came  again  to  me,  in  vile 
raiment,  and  again  said,  that  he  had  a  burning 
desire  to  be  admitted  into  heaven,  and  that  now 


WPilTINGS   OF   EMANUEL   SWEDENBORG. 


3r>9 


he  pen:eivcd  himself  to  be  qualified  for  that  pur- 
pose ;  it  was  given  me   to  tell  him,  that   possibly 
this  was  a  token  thnt  he  would  shortly  be  admit- 
ted :  at  that  instant  the  angels  called   to  him   to 
cast  oif  his   raiment,  which    he   did   immf^diately 
with  inconceivable  quickness,  from  the  vehemence  i 
of  his  desire  ;  whereby  was  represented  what  is  the  : 
nature  of  tlunr  desires,  who  are  in  the  province  to 
which  the  seminal  vessels  correspond.     I  was  in- 
formed   that   such,    wlu-n    they  arc    prepared    for  | 
heaven,  are  stripped  of  their  own   <farments,  and  j 
are  clothed  with  new  siiinin<r  raiment,  and  become  1 
angels.     Tliey  are  likened  unto  caterpillars,  which  ; 
having  passed  through  that  vile  state  of  their  ex-  i 
istence,  are  changed  into  nymphs,  and  thus   into 
butterflies,  in  which  last  state  tliey  are  gifted  witii 
new  clotiiing,  and  also  witli  wings  of  various  col- 
ors, as  blue,  yellow,  silver,  or  golden ;  at  the  same 
time  they  have  liberty  to  fly  in  the  open  air  as  in 
their  heaven,  and  to  celebrate  their  marriages,  and 
to  lay  tlieir  eggs,  and  thus  to  provide  for  the  prop- 
agation  of  their   kind  ;  and   then  also  sweet  and 
pleasant  food  is  allotted  them  from  the  juices  and 
odors  of  various  flowers. 

174'2.  Hitherto  nothing  has  been  said  concerning 
the  nature  and  quality  of  the  angels  who  are  from 
the  earth  Jupiter ;  for  they  who  come  to  the  men 
of  their  earth,  and  sit  at  the  head,  are  not  angels  in 
their  interior  heaven,  but  are  angelic  spirits,  or  an- 
gels in  their  exterior  heaven.  Presently  the  angels 
of  that  earth  approached,  and  it  was  given  to  per- 
ceive from  their  discourse  that  they  differed  alto- 
gether from  the  angels  of  our  eartli ;  for  they  did 
not  discourse  by  verbal  expressions,  but  by  ideas 
which  diffused  themselves  through  every  part  of  my 
interiors:  and  hence  also  they  liad  an  influx  into 
the  face,  so  that  tlie  face  concurred  in  every  par- 
fticular,  beginning  from  the  lips  and  proceeding  to- 
wards the  circumference  in  every  direction. 

\74'.i.  I  afterv/ards  discoursed  with  the  angeJs 
concerning  some  extraordinary  particulars  on  our 
earth,  especially  concerning  the  art  of  printing, 
concerning  the  Holy  Word,  and  concerning  the 
<loetriuals  of  the  Churcli  derived  from  the  Word ;  and 
5  informed  them,  that  the  Word  and  the  doctriuals 
of  the  Church  were  printed  and  published,  and  j 
were  thus  learnt ;  they  wondered  exceedingly  that 
things  of  such  a  nature  could  be  made  public  by 
writing  and  printing. 

1744.  It  was  given  to  see  how  the  spirits  of  that 
earth,  when  they  are  prepared,  are  taken  up  into 
heaven,  and  become  angels ;  on  sucli  occasions 
there  appear  chariots  and  bright  horses  as  of  lire, 
(by  which  they  are  carried  away  in  like  manner  as 
Elias:  the  reason  of  this  appearance  of  chariots 
and  bright  horses  as  of  fire,  is,  because  thus  it  is 
represented  that  they  are  instructed  and  prepared 
to  enter  heaven,  inasmuch  as  chariots  signify  the 
doctriuals  of  the  Church,  and  bright  horses  sig- 
nify an  enlightened  understanding. 

1745.  Tiie  heaven,  into  which  they  are  carried 
away,  appears  on  the  right  to  their  earth,  conse- 
quently separate  from  the  heaven  of  the  angels  of 
our  earth.  The  angels  who  are  in  that  heaven, 
appear  clothed  in  shining  blue  raiment,  spotted 
■with  little  stars  of  gold,  and  this  by  reason  of  their 
having  loved  that  color  in  the  world,  and  havmg 
believed  also  that  it  was  the  very  essential  ce- ' 
lestial  color,  and  especially  because  they  are  prin-  [ 
cipled  in  such  good  of  love  as  that  color  corre- 
sponds to.  ' 

174(3.  There  appeared  to  me  a  bald  head,  but 
only  the  upper  part  thereof,  which  was  bony  ;  and  I 
I  was  told,  that  such  an  appearance   is  seen  by  | 


those  who  are  to  die  within  a  year,  and  that  they 
instantly  prepare  themselves.  The  inhabitants  of 
that  earth  do  not  fear  death,  except  on  this  ac- 
count, that  they  leave  their  conjugial  partner,  their 
children,  or  parents,  for  they  know  that  they  shall 
live  aft<T  death,  and  that  in  dying  they  do  not  quit 
life,  because  they  go  to  heiivcn ;  wherefore  they 
do  not  call  it  dying,  but  being  heaven-made.  Such 
amongst'them  as  have  lived  in  true  conjugial  love, 
and  hav('  taken  sucii  care  of  their  children  as  be- 
comes parents,  do  not  die  of  diseases,  but  in  tran- 
quillity as  in  sleej);  and  thus  they  emigrate  from 
the  world  to  heaven.  The  age  to  which  the  in- 
habitants live,  is,  on  an  average,  about  thirty  years, 
estimated  according  to  years  on  our  earth:  it  is 
by  the  providence  of  the  Lord  that  they  die  at  so 
early  an  age,  lest  their  nifmbers  should  increase 
beyond  what  that  earth  is  capable  of  supporting; 
and  whereas,  when  they  have  fulfilled  those  years, 
tliey  do  not  suffer  themselves  to  be  guided  by 
spirits  and  angels,  like  those  who  are  not  so  far 
advanced  in  age,  therefore  spirits  and  angels  sel- 
dom attend  them  when  arrived  at  their  thirtieth 
year ;  they  come  to  maturity  sooner  than  on  our 
earth  ;  even  in  the  first  flower  of  youth  they  con- 
nect themselves  in  marriage,  and  then  it  is  their 
chief  delight  to  love  the  partner  of  such  connection, 
and  to  take  care  of  their  children;  other  delights 
they  indeed  call  delights,  but  respectively  exter- 
nal. —  E.  U.  79-84. 

The  Planet  Saturn. 

1747.  The  spirits  from  the  earth  Saturn  appear 
in  front  at  a  considerable  distance,  beneath  in  the 
plane  of  the  knees.  Avhero  the  earth  itself  is ;  and 
when  the  eye  i:!ropcned  to  see  thither,  a  multitude 
of  spirits  come  into  view  who  are  all  from  that 
earth;  they  are  seen  on  this  part  of  that  earth, 
and  to  the  right  of  it.  It  was  given,  also,  to  dis- 
course with  them,  and  thereby  to  discover  their 
natures  and  qualities  in  respect  to  others;  they 
are  upright,  and  they  are  modest;  and  inasmuch 
as  they  esteem  themselves  little,  therefore  they 
also  appear  little  in  another  life. 

1748.  In  acts  of  divine  worship  they  are  exceed- 
ingly humble,  for  on  such  occasions  they  account 
themselves  as  nothing.  They  worship  our  Lord, 
and  acknowledge  Him  as  the  only  God:  the  Lord 
also  appears  to  them  at  times  under  an  Angelic 
Form,  and  thereby  as  a  Man,  and  at  such  times 
the  Divine  [nature  or  principle]  beams  forth  from 
the  face  and  affects  the  mind.  The  inhabitants, 
also,  when  they  arrive  at  a  certain  age,  discourse 
with  spirits,  by  whom  they  are  instructed  concern- 
ing the  Lord,  how  He  ought  to  be  worshipped, 
and  likewise  how  they  ought  to  live.  When  any 
attempt  is  made  to  seduce  the  spirits  who  come 
from  the  earth  Saturn,  and  to  withdraw  them  from 
faith  in  the  Lord,  or  from  humiliation  towards  Him, 
and  from  uprightness  of  life,  tliey  say  that  they 
would  rather  die  ;  on  such  occasions  there  apj)car 
in  their  hands  little  knives  with  which  they  seem 
desirous  to  strike  their  bosoms  ;  on  being  questioned 
why  they  do  so,  they  say,  tliat  they  would  rather 
die  than  be  drawn  aside  from  the  Lord ;  the  spirits 
of  our  earth  sometimes  deride  them  on  this  ac- 
count, and  infest  them  with  reproaches ;  but  their 
reply  is,  that  they  are  well  aware  they  do  not  kill 
tliemselves,  and  that  this  is  only  an  appearance 
flowing  from  their  will  principle,  inclining  them 
rather  to  die  than  to  be  withdrawn  from  the  worship 
of  the  Lord. 

1749.  They  said,  that  sometimes  spirits  from 
our  earth  come  to  them,  and  ask  them  what  God 


360 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


they  worsliip ;  and  that  the  answer  they  g-ive  them 
is,  that  they  are  out  of  their  senses,  and  that  there 
cannot  be  a  greater  proof  of  insanity  than  to  ask 
what  God  any  one  worships,  when  there  is  but  one 
only  God  for  all  in  tlic  universe  to  worship ;  and 
that  they  are  still  more  beside  themselves  in  this, 
that  they  do  not  acknowledge  the  Lord  to  be  that 
one  only  God,  and  that  lie  rules  tlie  universal 
heaven,  and  thereby  the  universal  world  ;  for  Who- 
soever rules  heaven  rules  also  the  world,  inasmuch 
as  the  world  is  ruled  by  and  through  heaven. 

1750.  Tiiey  said,  that  on  their  earth  there  are 
also  some  who  call  the  nocturnal  ligiit,  whicli  is 
great,  tlie  Lord,  but  that  they  are  separated  from 
the  rest,  and  are  not  tolerated  by  them.  That 
nocturnal  liglit  comes  from  the  great  bolt,  which 
at  a  distance  encompasses  that  earth,  and  from  tlie 
moons  which  are  called  Saturn's  satellites. 

1751.  They  related  further,  that  another  kind  of 
spirits,  who  go  in  companies,  frequently  come  to 
them,  desiring  to  know  all  particulars  relative  to 
their  circumstances,  and  that  by  various  methods 
they  extract  from  theui  whatever  they  know  ;  they 
observed  co)icerning  these  spirits,  tliat  they  were 
not  beside  themselves,  only  in  this,  that  they  desire 
to  know  so  much  for  no  other  intent  than  to  possess 
knowledge.  They  were  afterwards  instructed  that 
these  spirits  were  from  the  planet  Mercury,  or  the 
earth  nearest  the  sun,  and  that  they  are  delighted 
with  knowledges  alone,  and  not  so  much  with  the 
uses  thence  derived. 

1752.  The  inhabitants  and  spirits  of  the  planet 
Saturn  have   relation,  in   the  Grand  Man,  to   the 

MIDDLE   SENSE  BETWEEN  THE   SPIRITUAL  AND  THE 

NATURAL  MAN,  but  to  that  which  recedes  from 
the  natural  and  accedes  to  the  spiiitual. 

1753.  I  was  further  informed  by  the  spirits  of 
that  earth  respecting  the  consociations  of  the  in- 
habitants, with  several  other  particulars.  They 
said,  that  they  live  divided  into  families,  every 
family  apart  by  itself;  each  family  consisting  of  a 
man  and  his  wife  with  their  children ;  and  that 
the  children,  when  they  enter  the  married  state, 
are  separated  from  the  house,  and  have  no  further 
care  about  it ;  wiierefore  the  spirits  from  that  earth 
appear  two  and  two :  that  they  are  little  solicitous 
about  food  and  raiment ;  that  they  feed  on  the 
fruits  and  pulse  which  their  earth  produces,  and 
that  they  are  clothed  slightly,  being  encompassed 
with  a  coarse  skin  or  coat,  which  repels  the  cold : 
moreover,  that  all  on  that  earth  know  that  they 
shall  live  after  deatii ;  aud  that  on  this  account 
also  they  make  light  of  their  bodies,  only  so  far  as 
regards  that  life,  which  tiiey  say  is  to  remain  and 
serve  the  Lord  ;  it  is  for  this  reason  likewise  they 
do  not  bury  the  bodies  of  the  dead,  but  cast  them 
forth,  and  cover  tiiem  with  branches  of  forest  trees. 

1754.  Being  questioned  concerning  that  great 
belt,  which  appears  from  our  earth  to  rise  above 
the  horizon  of  that  planet,  and  to  vary  its  situations, 
they  said,  that  it  docs  not  appear  to  thcu>  as  a  belt, 
but  only  as  somewhat  whitish  like  snow  in  the 
heaven  in  various  directions. — jE.  U.  97-104. 

Earths  of  other  Solar  Systems. 

1755.  He  who  is  unacquainted  with  the  arcana  of 
heaven,  cannot  believe  that  man  is  capable  of  see- 
ing earths  so  remote,  and  of  giving  any  account 
of  them  from  sensible  experience  :  but  let  such  a 
one  know,  that  the  spaces  and  distances,  and  con- 
sequent progressions,  wliicii  exist  in  the  natural 
world,  are,  in  there  origin  and  first  cau;je,  changes 
of  the  state  of  interior  things,  and  that  with  an- 
gels  and   spirits  they  appear  according  to   such 


changes  ;  and  that  therefore  angels  and  spirits  may 
by  such  changes  be  apparently  translated  from  one 
place  to  another,  and  from  one  earth  to  another, 
even  to  earths  at  the  extreme  boundaries  of  the 
universe.  —  E.  U.  125.     (See  also  775-789.) 

175G.  At  a  time  when  I  was  broad  awake,  I 
was  led  as  to  the  spirit  by  angels  from  the  Lord 
to  a  certain  earth  in  the  universe,  accompanied  by 
some  spirits  from  tliis  orb ;  our  progression  was  in 
a  direction  to  the  right,  and  continued  for  two 
hours.  Near  the  boundary  of  our  solar  system 
there  appeared  first  a  whitish  cloud,  but  thick ; 
aud  behind  it  a  fiery  smoke  ascending  from  a  great 
chasm;  it  was*  a  vast  gulf  separating,  on  that 
side,  our  solar  system  from  some  other  systems  of 
the  starry  heaven  ;  the  fiery  smoke  appeared  at  a 
considerable  distance.  I  was  conveyed  through 
the  midst  of  it,  and  instantly  there  appeared  be- 
neath in  the  chasm  or  gulf  several  men  who  were 
spirits  (for  spirits  appear  all  in  a  human  form,  and 
are  actually  men) ;  I  also  heard  them  discoursing 
with  each  other,  but  whence  they  were,  or  of 
what  sort,  it  was  not  given  me  to  know ;  one  of 
them,  however,  told  me  that  they  were  guards,  to 
prevent  spirits  passing  from  this  world  to  any  other 
in  the  universe  without  having  obtained  leave» 
That  such  was  the  ease,  was  also  confi.nned  by 
this  circumstance,  that  some  spirits,  who  were  in 
company,  to  whom  it  was  not  permitted  to  pass,, 
when  they  came  to  that  great  gulf  or  interstice, 
began  to  cry  out  vehemently  that  they  were  lost 
and  undone  ;  for  they  were  as  persons  struggling 
in  the  agonies  of  death,  wherefore  they  halted  ont 
that  side  of  the  gulf,  nor  could  they  be  conveyed 
further ;  for  the  fiery  smoke  exhaling  from  the 
gulf  aflfeeted  them  powerfully  with  its  influence, 
and  thus  put  them  to  torture. 

1757.  After  I  was  conveyed  through  tliat  great 
chasm,  I  at  length  arrived  at  a  place  where  I 
stopped ;  and  immediately  there  appeared  to  me 
spirits  from  above,  with  whom  it  was  given  to  dis- 
course ;  from  their  discourse,  and  their  particular 
manner  of  apprehending  and  explaining  things,  I 
clearly  perceived  that  they  were  from  another  earth,, 
for  they  diflfered  altogether  from  the  spirits  of  our 
solar  system  ;  they  also  perceived  from  my  dis- 
course that  I  came  fron^  afar. 

1758.  After  discoureing  for  some  time  on  vari- 
ous subjects,  I  asked  what  God  tliey  worshipped  ? 
They  said,  that  they  worshipped  some  angel,  who 
appeared  to  them  as  a  divine  man,  being  bright 
and  shining  with  light ;  and  that  he  instructeih 
them,  and  gave  them  to  perceive  what  tliey  ought 
to  do.  They  said  further,  that  they  knew  tiiat  the 
Most  High  God  is  in  the  Sun  of  tiie  angelic  heaven, 
and  that  He  appears  to  His  angel,  and  not  to  them  ; 
and  that  He  is  too  great  for  theui  to  dare  to  adore 
Him.  The  angel,  whom  they  worshipped,  was  an 
angelic  society,  to  which  it  was  granted  by  the 
Lord  to  preside  over  them,  and  to  tieach  them  the 
way  of  what  is  just  and  right ;  therefore  they  have 
light  from  a  kind  of  flame,  which  appears  like  a 
torch,  fiery  and  yellow  to  a  considerable  degree; 
the  reason  is,  because  they  do  not  adore  the  Lord> 
consetjuently  they  have  not  light  from  the  Sun  of 
the  angelic  heaven,  but  froui  an  angelic  society, 
for  an  angelic  society,  wheu  it  is  granted  of  the 
Lord,  can  exhibit  such  a  liglit  to  spirits  who  are 
in  an  inferior  region.  That  angelic  society  was 
also  seen  by  me,  and  was  on  high  above  them ; 
there  was  also  seen  the  flaming  principle  whence 
tlie  light  proceeded. 

1759.  As  to  the  rest  of  their  character,  they 
were  modest,  somewhat  simple,  but  still  under  tol- 


WRITINGS    OF    EMANUEL    SWEDENBOKG. 


Sfil 


erably  good  influonco  as  to  Uieir  thoiig-hts.  From 
the  light  wliicli  w;ls  ;iiiiongst  tliciii  might  be  con- 
cluded whut  wii^  the  nature  and  quality  of  their 
intellectual  principle,  for  the  intellect  is  according 
to  the  reception  of  the  ligiit  which  is  in  the  heav- 
ens, inasmuch  as  Divine  Truth,  proceeding  from 
the  Lord  as  a  Sun,  is  what  shines  there,  and  ena- 
bles the  angels  not  only  to  see  but  also  to  under- 
stand. 

17()0.  I  was  instructi.'d  that  the  inhabitants  and 
spirits  of  that  earth,  in  the  Grand  Man,  have  re- 
lation to  somewliat  in  the  spleen,  in  which  I  was 
contirmed  by  an  inllux  into  the  spleen  whilst  they 
were  discoursing  with  me. 

I7GJ.  Being  questioned  concerning  the  sun  of 
their  system,  which  cnligiitens  their  earth,  they 
said,  that  tlie  sun  there  has  a  flaming  appearance, 
and  when  I  represented  the  size  of  the  sun  of  our 
earth,  they  said,  that  theirs  was  less;  for  their  sun 
to  our  eyes  is  a  star,  and  I  was  told  by  the  angels 
that  it  was  one  of  the  lesser  stars.  They  said  also, 
that  from  their  eartli  is  likewise  seen  the  starry 
lieaven,  and  that  a  star  larger  than  the  rest  appears 
to  tliem  westward,  which  was  declared  from  heav- 
en to  be  our  sun. 

1762.  After  this  my  sight  Avas  opened,  so  that  I 
could  look  in  some  degree  upon  their  earth  ;  and 
there  appeared  several  green  Helds,  and  forests  with 
trees  in  full  foliage,  and  also  fleecy  sheep.  After- 
wards I  saw  some  of  the  inhabitants,  who  were  of 
the  meaner  class,  clotlied  nearly  like  the  country 
people  in  Europe.  There  was  seen  also  a  man 
with  his  wife  ;  she  appeared  of  handsome  stature 
and  a  graceful  mien,  so  likewise  did  the  man ; 
but  wiiat  surprised  me,  he  had  a  stately  carriage, 
and  a  deportment  wjiich  had  a  semblance  -of 
liJiughtiness,  but  the  woman's  deportment  was  hum- 
ble :  I  was  informed  by  the  angels,  tiiat  such  is  the 
fashion  on  that  earth,  and  that  the  men,  who  are 
such,  are  beloved,  because  they  are  nevertheless 
well  disposed.  I  was  informed  likewise,  that  it  is 
not  allowed  them  to  have  more  wives  than  one,  be- 
cause it  is  contrary  to  the  laws.  The  woman  whom 
I  saw,  had  before  her  bosom  a  cloak  or  covering, 
broad  enough  to  conceal  herself  behind  it,  wiiicli 
wa:?  so  contrived  that  she  could  put  her  aruis  in  it, 
and  use  it  as  a  garment  to  cover  her,  and  so  walk 
about  her  business ;  it  might  be  tucked  up  as  to 
the  lower  part,  and  when  lucked  up,  and  applied 
to  the  body,  it  appeared  like  a  stomacher,  such  as 
are  worn  by  the  women  of  our  earth,  but  the  same 
also  served  the  man  for  a  covering,  and  he  was 
seen  to  take  it  from  the  woman,  and  apply  it  to 
his  back,  and  loosen  the  lower  part,  winch  thus 
flowed  down  to  his  feet  like  a  gown,  and  clothed 
in  this  manner  he  walked  off.  The  things  seen 
on  that  earth  were  not  seen  with  the  eyes  of  my 
body,  but  with  the  eyes  of  my  spirit,  for  a  spirit 
may  see  the  things  which  are  on  any  earth,  when 
it  is  granted  by  the  Lord.  —  £.  U.  VZS-VM. 

I7(>}.  At  length  there  was  presented  to  my  view 
the  hell  of  tiiose  wiio  are  froiu  that  earth,  and  very 
terrible  was  the  appearance  of  the  infernals  seen 
therein,  insomuch  that  I  dare  not  describe  their 
monstrous  faces.  There  were  seen  also  female 
magicians,  who  practise  direful  arts ;  they  ap- 
peared clad   in  green,  and  struck   me  with  horror. 

17(>4.  I  was  afterwards  led  of  the  Lord  to  an 
earth  in  the  universe,  which  was  farther  distant 
from  our  earth  than  the  foregoing,  of  which  we 
have  just  been  s])eaking ;  that  it  was  farther  dis- 
tant was  plain  from  this  circumstance,  that  I  was 
two  days  in  being  led  tiiither,  as  to  my  spirit:  this 
earth  was  to  the  left,  whereas  the  former  was  to 
46 


the  right.  Inasmuch  as  rcnroteness  in  the  spirit- 
ual world  does  not  arise  from  distuice  of  place, 
but  from  dilference  of  state,  as  w;ls  said  above, 
therefore  tiie  tediousness  of  my  progression  thither. 
17(55.  When  I  arrived  thither,  the  earth  was  not 
seen  by  mv.,  but  only  the  spirits  wlio  were  from 
that  earth.  Those  spirits  were  at  a  considerable 
height  above  ;my  iiead,  whence  they  beheld  me 
as  I  approached.  From  their  state  of  elevation  they 
observed,  that  I  was  not  from  their  etirth,  but  from 
some  other  at  a  greater  distance  ;  wherefore  they 
accosted  me  in  fiuestions  concerning  various  par- 
ticulars, to  which  it  was  given  me  to  reply  ;  and 
amongst  other  things  I  related  to  them  to  what 
earth  I  belonged,  and  what  kind  of  earth  it  wa.s; 
and  afterwards  I  spake  to  them  concerning  the 
other  earths  in  our  solar  system  ;  and  at  the  same 
time  also  concerning  the  spirits  of  the  earth  or 
planet  Mercury,  in  that  they  wander  about  to  sev- 
eral earths  for  the  ])uri)03e  of  procuring  for  them- 
selves knowledges  of  various  matters  ;  on  hearing 
this  they  said,  that  they  had  likewise  seen  those 
spirits  amongst  them. 

17()().  It  was  told  me  by  the  angels  from  our 
earth,  that  the  inhabitants  and  spirits  of  that  earth, 
in  the  Grand    Man,  have   relation  to  keenness 
OF  vision,  and  therefore  they  appear  on  high;  and 
!  that  they  are  also  remarkably  clear  sighted.     In 
consequence  of  their   having  such  relation,  and  of 
'  their  seeing  clearly  and  distinctly   what  was   be- 
neath them,  in  discoursing  with  them  I  compared 
!  them  to  eagles,  which    fly  aloft,  and  enjoy  a  clear 
I  and  extensive  view  of  objects  beneatli ;  but  at  this 
;  they  expressed  indignation,  supposing  that  I  com- 
[  pared  them  to  eagles  as  to  tlieir  rapaciousness,  and 
;  consequently  that  I   thought  them  wicked  ;  but  I 
j  replied,  that  I  did   not  liken  them  to  eagles  as  to 
rapaciousness,  but  as  to  sliarpsightedness. 
;      171)7.    Being   questioned    concerning   the  God 
I  Whom  thoy   worshipped,   they  replied,  that  they 
j  worshipped  a  God   visible   and   invisible,  a  God 
visible  under  a  Human  Form,  and  a  God,  invisible 
not  under  any  form  ;  and  it  was  discoverable  from 
their  discourse,  and   also  from  the  ideas  of  their 
thought  as  communicated   to  me,  that  the  visible 
God  was  our  Lord   Himself,  and   they  also  called 
I  Him  Lord.  —  E.  U.  187-141. 

17G8.  The  spirits  who  were  seen  on  high  were 
questioned,  whether  on  their  earth  they  live  under 
the  rule  of  princes  or  kings  ?  to  which  tiiey  re- 
plied, that  they  know  not  what  such  rule  is,  and 
j  that  they  live  under  themselves,  being  distinguished 
into  nations,  families,  and  houses  :  they  were  ques- 
1  tioned  further,  whether  they  are  thus  in  a  slate  of 
j  security  ?  they  replied  in  the  affirmative,  inasmuch 
as  one  family  never  envies  another  in  any  respect, 
or  desires  to  deprive  another  of  its  just  rights. 
They  expressed  a  degree  of  indignation  at  being 
asked  these  questions,  as  arguing  a  suspicion  of 
their  hostility,  or  of  their  want  of  protection 
against  robbers.  What,  said  they,  have  we  need 
of  but  food  and  raiment,  and  thus  to  live  content 
and  (juiet  one  under  another. 

I7t]'J.  Being  further  questioned  concerning  their 
earth  and  its  produce,  they  said,  that  they  iiad 
green  fields,  flower  gardens,  forests  full  of  fruit 
trees,  and  also  lakes  aboun.ling  witii  fish  ;  and  that 
they  had  birds  of  a  blue  color,  with  golden  feathers, 
and  also  greater  and  lesser  animals  ;  amongst  the 
lesser  they  mentioned  one  sort,  which  had  the  back 
elevated  like  camels  on  our  earth  ;  nevertheless  that 
they  did  not  feed  on  tlieir  flesh,  but  only  on  the 
flesh  of  fishes,  and  besides  on  fruits  of  trees  and 
pulse  of  the  earth.     They  said,  moreover,  that  t'ley 


3G2 


COxMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


(lid  not  liVe  in  -houses  regularly  built,  but  in  groves, 
in  wliich  amongst  the  leaves  they  made  to  them- 
selves shelter  against  the  rain  and  the  heat  of  the 
sun. 

1770.  Being  questioned  concerning  their  sun, 
which  appears  as  a  star  from  our  earth,  they  said, 
that  it  has  a  fiery  appearance,  and  not  larger  to 
look  at  th  m  a  man's  head.  I  was  told  by  the  an- 
gels, that  the  star,  which  was  their  sun,  was 
amongst  the  lesser  stars,  not  far  distant  from  the 
equator. 

1771.  There  were  seen  some  spirits,  who  were 
like  what  they  had  been  during  their  abode  on 
their  earth  as  men  ;  they  had  faces  not  unlike  those 
of  the  men  of  our  earth,  except  that  their  eyes 
and  noses  were  less  ;  this  appearing  to  me  some- 
what of  deformity,  they  said,  that  little  eyes  and  a 
little  nose  were  accounted  marks  of  beauty  with 
them.  A  female  was  seen,  clad  in  a  gown  orna- 
mented with  roses  of  various  color  ;  I  asked,  whence 
they  were  supplied  with  materials  for  clothing  on 
their  earth  ?  they  answered,  that  they  gathered 
from  certain  plants  a  substance  which  they  spun 
into  thread  ;  and  that  immediately  afterwards  they 
laid  the  threads  in  double  and  triple  rows  moisten- 
ing them  with  a  glutinous  liquor,  and  thus  giving 
them  consistence  ;  afterwards  the'y  color  the  cloth 
thus  prepared  with  a  substance  procured  from 
the  juices  of  herbs.  It  was  also  shown  me  how 
they  prepare  the  thread ;  the  women  sit  down 
on  the  ground,  and  wind  it  by  means  of  their 
toes ;  and  when  wound  they  draw  it  towards  them, 
tmd  with  the  hand  spin  it  out  to  any  fineness  they 
please. 

1772.  They  said  also,  that  on  that  earth  every 
husband  has  no  more  than  one  wife  ;  and  that  the 
number  of  children  in  a  family  is  from  ten  to  fif- 
teen. They  added,  that  there  arc  found  likewise 
liavlots  amongst  them,  but  that  all  such,  after 
the  life  of  the  body,  when  they  become  spirits,  are 
magicians,  and  are  cast  into  hell.  —  E.  U.  143- 
147. 

1773.  Of  a  third  earth  in  the  starry  heaven,  the 
locality  was  not  made  known  to  me.  The  spirits 
from  thence  were  unwilling  to  think  at  all  about 
the  body,  or  even  about  any  thing  corporeal  and 
material,  contrary  to  the  spirits  of  our  earth  ;  hence 
it  was  that  they  were  not  willing  to  approach  ; 
nevertheless,  after  the  removal  of  some  of  the 
spirits  of  our  earth,  they  came  nearer  and  dis- 
coursed with  me. 

.  1774.  They  said  that  the  men  of  their  earth 
make  no  account  of  their  bodies,  but  only  of  the 
spirit  in  the  body,  as  knowing  that  the  spirit  will 
live  forever,  but  that  the  body  must  perish  ;  they 
said  also,  that  several  on  their  earth  believe  that 
the  spirit  of  the  body  has  existed  from  eternity, 
and  was  infused  into  the  body  when  they  were 
conceived  in  the  womb  ;  but  they  added,  that  now 
they  know  that  it  is  not  so,  and  that  they  repent  for 
having  even  entertained  so  false  an  opinion. 

1775.  When  I  asked  them  whether  they  were 
willing  to  see  any  objects  on  our  earth,  informing 
them  that  it  was  possible  to  do  so  through  my 
eyes,  they  answered  first,  that  they  could  not, 
and  afterwards  that  they  would  not,  inasmuch  as 
they  were  merely  terrestrial  and  material  objects, 
from  which  they  remove  their  thougiits  as  far  as 
possible.  Nevertheless,  there  were  represented 
to  their  view  magnificent  palaces,  resembling 
those  in  which  kings  and  princes  dwell  on  our 
earth  ;  for  such  things  may  be  represented  before 
spirits,  and  when  they  are  represented,  they  appear 
exactly  as  if  they  existed ;   but  the  spirits   from 


that  earth  made  light  of  them,  calling  them  marble 
images  ;  and  then  related  that  they  have  more 
magnificent  objects  with  them,  wJiich  are  their 
sucrcd  temples,  not  built  of  stone,  but  of  wood. 
When  it  was  objected  that  these  were  still  terres- 
trial objects,  they  replied,  that  they  were  not  ter- 
restrial, but  celestial,  because  in  beholding  them 
they  conceived  not  a  terrestrial,  but  a  celestial 
idea ;  believing  that  they  should  see  like  objects 
in  heaven  after  death. 

177().  They  then  represented  their  sacred  tem- 
ples before  the  spirits  of  our  earth,  who  declared, 
that  they  never  saw  any  thing  more  magnificent ; 
and  as  they  were  seen  also  by  myself,  therefore  1 
can  describe  them.  They  are  constructed  of  trees 
not  cut  down,  but  growing  in  the  place  where 
they  were  first  planted:  on  that  earth,  it  seems, 
there  arc  trees  of  an  extraordinary  size  and  height ; 
tiiese  they  set  in  rows  when  young,  and  arrange 
them  in  such  order,  that  they  may  serve,  as  they 
grow  up,  to  form  porticoes  and  galleries  ;  in  the 
mean  while,  by  cutting  and  pruning  the  tender 
shoots,  they  fit  and  prepare  them  to  intwine  one 
with  another,  and  join  together  so  as  to  form  the 
groundwork  and  floor  of  the  temple  to  be  con- 
structed, and  by  a  side  elevation  to  serve  as  walls, 
and,  being  bended  into  an  arch  above,  to  make  the 
roof ;  in  this  manner  they  construct  the  temple 
with  admirable  art,  elevating  it  high  above  the 
ground  ;  they  prepare  also  an  ascent  into  it,  by 
continuous  branches  of  the  trees  extended  from 
the  trunk,  and  firmly  connected  together.  More- 
over they  adorn  the  temple  without  and  within  in 
various  ways,  by  disposing  the  leaves  into  par- 
ticular forms  :  thus  they  build  entire  groves.  But 
it  was  not  given  to  see  the  nature  of  the  con- 
struction of  these  temples  within,  only  I  was  in- 
formed, that  the  light  of  their  sun  is  let  in  by  aper- 
tures amongst  the  branches,  and  is  every  where 
transmitted  through  crystals,  whereby  the  light 
falling  on  the  walls  is  refracted  in  divers  colors 
like  those  of  the  rainbow,  particularly  the  colors 
of  blue  and  orange,  which  they  are  most  fond  of. 
Such  is  the  nature  of  their  architecture,  the  works 
whereof  they  prefer  to  the  most  magnificent  pal- 
aces of  our  earth. 

1777.  They  said  further,  that  the  inhabitants  do 
not  dwell  in  high  places,  but  on  the  earth  in  io\v 
cottages,  by  reason  that  high  places  are  for  the 
Lord,  Who  is  in  heaven,  and  low  places  for  men, 
who  are  on  earth.  Their  cottages  were  also 
shown  me  ;  they  were  oblong,  having  within  along 
the  walls  a  continued  couch  or  bed,  on  which  they 
lie  one  next  to  another ;  on  the  side  opposite  to 
the  door  was  a  kind  of  alcove,  before  which  was 
a  table,  and  behind  it  a  fireplace,  by  which  the 
whole  chamber  is  enlightened ;  in  the  fireplace 
there  is  not  a  burning  fire,  but  a  luminous  wood, 
from  which  issues  as  much  light  as  from  the  flame 
of  a  common  fire  ;  they  said,  that  in  an  evening 
this  wood  appeared  as  if  it  contained  in  it  lighted 
charcoal. 

1778.  They  informed  me  further,  that  tliey  do 
not  live  in  societies,  but  in  houses  apart  by  them- 
selves :  and  that  they  are  joined  in  societies  when 
they  meet  at  divine  worship ;  and  that  on  these 
occasions,  they  who  are  teachers  walk  beneath  in 
the  temple,  and  the  rest  in  piazzas  at  the  sides  ; 
and  that  at  their  meetings  they  experience  inte- 
rior joys,  arising  from  the  sight  of  the  temple, 
and  from  the  worship  therein  celebrated. 

1779.  In  respect  to  divine  worship,  they  said, 
that  they  acknowledged  God  under  a  Human  Fonn, 
consequently  our  Lord.     I  asked,  what  became  of 


AVr.ITINGS   OF   EMANUEL   SWEDENBORG. 


m: 


those  amongst  them  who  ;irfi  wicki'd  ?  They  re- 
plied, that  on  their  eartii  it  was  nut  rillowed  that  a 
wicked  person  slioiiUl  exist ;  hut  if  anv  one  gave 
in  to  evil  thoughts  or  evil  actions,  he  was  repri- 
manded by  a  certain  spirit,  and  threatened  with 
death  if  he  persisted  therein  ;  and  in  case  he  still 
persisted,  he  was  taken  off  by  a  swoon  ;  and  tiiat 
by  tliis  means  Uk;  men  of  that  enrth  are  preserved 
from  the  contagion  of  evils.  The  spirits  of  tiiis 
earth  correspond  with  the  roninnction  of  things 
natural  and  thiiifrs  ceiestial.  —  E.  U.  148-15(5. 

1780.  I  was  further  conducted  to  another  earth 
wliich  is  in  the  universe,  out  of  our  solar  system, 
which  was  effected  by  changes  of  the  state  of  my 
mind  as  to  the  spirit,  whicli  changes  appear  like 
journeyings ;  those  chiinges  continued  without  in- 
termission tor  about  ten  hours,  before  I  came  from 
my  own  life  to  the  state  of  life  peculiar  to  the  spirits 
of  that  earth,  consequently  before  1,  arrived  there  as 
to  my  spirit.  I  saw  the  inhabitants,  and  likewise 
some  particular  things  on  that  earth.  There  ap- 
peared four  kinds  of  men.  but  one  kind  after  an- 
other in  succession ;  at  first  there  were  seen  men 
clothed  ;  next  to  them,  men  naked  of  a  human  flesh 
color;  afterwards  men  nsiked,  but  witli  inflamed 
bodies  ;  and  lastly,  black  men. 

1781.  A  certain  spirit  was  with  us,  who,  during 
his  abode  in  the  world,  had  been  a  prelate,  and  a 
preacher,  and  likewise  a  very  pathetic  writer. 
Whilst  tliis  spirit  was  with  tJiose  who  were  clothed, 
there  appeared  a  woman  of  a  very  beautiful  coun- 
tenance, in  a  plain  simple  dress  ;  her  gown  flow- 
ing gracefully  behind  her,  with  sleeves  also  for 
the  arms ;  her  headdress  was  beautiful,  in  the 
form  of  a  chaplet  of  flowers  :  that  spirit  was  ex- 
ceedingly delighted  at  the  sight  of  this  virgin;  he 
discoursed  v.  ith  her,  and  also  took  her  by  the 
hand  ;  but  inasmuch  as  she  perceived  that  he  was 
a  spirit,  and  not  of  that  earth,  she  rushed  hastily 
away  from  him  ;  afterwards  there  appeared  to  him 
on  the  right  several  otiier  women,  who  had  the 
care  of  sheep  and  lambs,  which  at  that  time  they 
were  leading  to  a  w  atering  trough,  which  was  sup- 
plied with  water  by  a  small  drain  from  a  certain 
lake ;  these  women  were  clothed  in  like  manner  with 
the  former ;  they  had  in  their  hands  shepherds' 
crooks,  by  which  they  led  the  sheep  and  lambs  to 
drink ;  they  said,  that  which  way  soever  they 
pointed  with  their  crooks,  thither  the  sheep  went : 
the  sheep  which  we  saw  were  large,  with  broad 
woolly  tails.  The  faces  of  the  women,  when  viewed 
more  closely,  were  full  and  handsome.  There 
were  seen  also  men  ;  their  complexion  was  like 
that  of  the  men  of  our  earth,  but  with  this  differ- 
ence, that  the  lower  part  of  the  face  was  black 
instead  of  a  beard,  and  the  nose  was  more  of  a 
snowy  white  than  a  flesh  color.  Afterwards  the 
spirit,  who,  as  was  said,  had  been  a  preacher  in 
the  world,  was  led  on  farther,  but  reluctantly, 
because  his  thoughts  were  still  engaged  about  the 
woman  with  whom  he  was  delighted,  as  was 
evident  from  this  circumstance,  that  there  still 
appeared  somewhat  of  his  shadow  in  the  former 
place.  Then  he  came  to  those  who  were  nuked  ; 
they  Were  seen  walking  together  two  and  two, 
liusband  and  wife,  having  a  covering  about  the 
loins,  and  also  around  the  head  :  that  spirit,  when 
he  was  with  these  inhabitants,  was  led  into  the 
state  in  which  fie  was  in  the  world  when  he  was 
disposed  to  preach,  and  instantly  said,  that  he 
would  j)reach  before  them  the  Lord  crucified;  but 
they  said,  that  they  were  not  willing  to  hear  any 
such  thing,  because  they  knew  not  what  was  meant 
by  tlie  Lord  crucified,  but  knew  that  tlie  Lord  is 


living.  He  then  said,  that  he  would  preach  the 
living  liord,  but  this  also  they  refused  to  hear, 
saying,  that  they  perceived  in  Jiis  discourse  some- 
what not  cf'lostiil,  because  it  had  much  respect  to 
himself,  .his  own  fame,  and  reputation;  and  that 
they  could  distinguish  from  the  tone  of  voice, 
whether  the  discourse  came  from  the  heart,  or  not; 
and  that  hence  they  pronounced  him  incapable  of 
teaching  them  ;  whnrefore  he  was  silent.  During 
his  life  in  the  world  he  had  been  a  very  pathetic 
preacher,  so  that  he  conld  excite  in  his  hearers 
very  holy  influences :  but  this  pathetic  manner 
had  been  acquired  by  art,  consequently  it  was 
derived  from  self  and  the  world,  and  not  from 
heaven. 

178'2.  They  said,  moreover,  that  they  had  a  per- 
ception whether  there  be  any  conjugial  principle 
with  those  of  their  nation  who  are  naked  ;  and  it 
was  shown,  that  they  perceive  this  by  virtue  of  a 
spiritual  idea  concerning  marriage.  They  said 
further,  that  it  is  altogether  impossible  for  any 
conjugial  principle  to  exist  hetM'een  one  man  and 
several  wives,  inasmuch  as  the  marriage  of  good- 
ness and  truth,  which  appertains  to  the  mind,  can 
exist  only  between  two.  —  E.  U.  157,  IGl-lf).'}. 

1783.  Moreover  on  that  earth  were  seen  the 
habitations  of  the  inhabitants,  which  wore  low 
houses  of  a  considerable  length,  with  windows  on 
the  sides  according  to  the  number  of  the  rooms  or 
chambers  into  which  they  were  divided  :  the  roof 
was  round,  and  there  was  a  door  on  both  sides  at 
each  end  ;  we  were  told  that  they  were  built  of 
common  soil,  and  covered  with  turf;  and  that  the 
windows  were  constructed  of  threads  of  grass,  so 
intwined  together,  that  the  light  was  transparent. 
Little  children  were  also  seen,  and  we  were  told 
that  their  neighbors  visit  them,  especially  for  the 
sake  of  their  ciiildren,  that  they  may  be  in  com- 
pany with  other  children  in  the  presence  and 
under  the  control  of  their  parents.  There  ap- 
peared also  fields  full  of  growing  corn  which  was 
at  that  time  nearly  ripe  for  harvest  ;  the  seeds  or 
grains  of  their  corn  were  shown  us,  which  were 
like  those  of  Cbineso  wheat ;  we  saw  likewise 
some  bread  made  thereof,  which  vras  in  small 
square  loaves.  There  appeared  alio  plains  of 
grass  adorned  with  flowers,  and  trees  laden  with 
fruits  like  pomegranates,  besides  shrubs,  which 
were  not  vines,  but  still  produced  berries  of  which 
they  made  wine. 

1784.  The  sun  of  that  earth,  which  is  to  us  a 
star,  appears  there  flaming,  in  size  about  a  fourth 
part  of  our  sun  ;  their  year  is  nearly  two  hundred 
days,  and  each  day  fifteen  hours,  computed  ac- 
cording to  the  length  of  days  on  our  earth  :  the 
earth  itself  is  one  of  the  least  in  the  starry  heaven, 
being  scarcely  five  hundred  German  miles  in  cir- 
cumference ;  this  information  we  had  from  the 
angels,  who  made  a  comparison  in  all  these  par- 
ticulars with  things  of  a  like  nature  on  our  earth, 
according  to  what  they  saw  in  me,  or  in  my  mem- 
ory ;  their  conclusions  were  formed  by  angelic 
ideas,  whereby  are  instantly  known  the  measures 
of  spaces  and  times,  in  a  just  proportion  with  re- 
spect to  spaces  and  times  elsew.Sere  ;  angelic  ideas, 
which  are  spiritual,  in  such  calculations  infinitely 
excel  human  ideas. 

1785.  I  was  led  at  another  tunc  to  another  earth, 
which  is  in  the  universe  out  of  our  solar  system, 
and  on  this  occasion  also  by  changes  of  state, 
continued  nearly  for  twelve  hours.  There  were 
in  company  with  me  several  spirits  and  angels 
from  our  earth,  with  whom  I  discoursed  in  the  way 
or  progress  tJiitJier.     I  was  carried  at  times  ob- 


364 


COMPENDIUM   OF   THE   THEOLOGICAL   AND   SPIRITUAL 


liquely  upwards  and  obliquely  downwards,  continu-  ' 
ally  towards  the  rij^ht,  which  in  another  life  is  to- 
waVds  the  South  ;  oidy  in  two  places  I  saw  spirits, 
and  in  one  I  discoursed  with  them.  In  this  journey 
or  progress  it  was  given  to  observe  how  immense 
the  Lord's  heaven  is,  wliich  is  designed  for  angels  ] 
and  spirits  ;  for  from  the  parts  uninhabited  it  was  j 
given  to  conclude,  that  it  was  so  iunnense,  that  in 
case  there  were  several  myriads  of  earths,  and  on 
each  earth  a  multitude  of  men  equal  in  number  to 
the  inh:ibitants  of  our  earth,  there  would  still  be  a  ; 
place  of  abode  for  them  to  eternity,  and  it  would 
never  be  filled  :  this  I  was  enabled  to  conclude  from 
a  couiparison  made  with  the  extent  of  the  heaven 
which  is  about  our  earth  and  designed  for  it,  which 
extent  was  respectively  so  small,  that  it  did  not  equal 
one  ten  thousandth  thousandth  part  of  the  extent 
uninhibited. 

178t3.  The  spirits  of  this  earth  said  they  knew 
not  what  faith  or  believing  meant,  since  they  per- 
ceive in  themselves  whether  a  thing  be  true  or  not. 
They  were  of  the  Lord's  celestial  kingdom,  where  j 
all  know,  by  an  interior  perception,  the  truths 
■which  with  us  are  called  the  truths  of  faith  ;  for 
they  are  in  illumination  from  the  Lord.  Hence  it ' 
was  that  those  spirits  said,  that  tliey  did  not  know 
■what  is  meant  by  h;iving  faith  or  believing  ;  they 
consider  an  exhortation  to  believe,  like  a  person's 
saying  to  his  companion  who  sees  houses  or  trees 
with  his  own  eyes,  that  he  ought  to  have  faith 
or  to  believe  thit  tliey  are  houses  and  trees,  when 
he  sees  clearly  that  they  are  so ;  such  are  they 
who  are  of  the  Lord's  celestial  kingdom,  and  such 
were  these  angelic  spirits. 

1787.  The  spirits,  with  whom  I  now  discoursed, 
were  from  the  northern  part  of  their  earth  ;  I  was 
afterwards  led  to  those  who  were  on  the  western 
part ;  these  also  being  desirous  to  discover  who 
and  what  I  was,  immediately  said,  that  there  was 
nothing  in  me  but  evil,  thinking  thus  to  deter  me 
from  approaching  nearer ;  it  was  given  me  to  per- 
ceive, that  this  was  their  manner  of  accosting  all 
who  come  to  them  ;  and  it  was  given'  me  to  reply, 
that  I  well  knew  it  to  be  so,  and  that  in  them  also 
there  was  nothing  but  evil,  by  reason  that  every 
one  is  born  to  evil,  and  therefore  whatever  couies 
from  man,  spirit,  or  angel,  as  from  what  is  his  own, 
or  from  his  selfhood,  is  nothing  but  evil,  inasmuch 
as  all  good  in  every  one  is  from  the  Lord  :  hence 
they  perceived  that  I  was  in  the  truth,  and  I  was 
admitted  to  discourse  with  them.  They  then  asked, 
how  the  Lord  appeared  amongst  the  angels  from 
our  earth  ?  It  was  given  them  thus  to  inquire 
concerning  the  Lord,  and  concerning  His  appear- 
ance before  the  angels  from  our  earth,  inasmuch 
as  it  pleased  the  Lord  at  tiiat  instant  to  present 
Himself  before  them,  and  to  reduce  into  order 
the  things  which  had  been  disturbed  by  the  evil 
spirits,  of  whom  they  complained;  this  also  was 
the  reason  why  I  was  led  thither,  that  I  might  be 
an  eye  witness  of  these  things. 

1768.  There  was  then  seen  an  obscure  cloud  to- 
wards the  east  descending  from  on  high,  which  in 
it^  descent  appeared  by  degrees  bright  and  in  a 
Human  Form  ;  at  length  the  Human  Form  ap- 
peared in  beams  of  flaming  lustre,  encompassed 
with  small  stars  of  the  same  radiance  ;  thus  the 
Lord  presented  Himself  before  the  spirits  with 
whom  I  was  discoursing.  At  His  Presence  all 
the  spirits  thereabouts  were  instantly  gathered 
together  from  all  sides,  and  when  they  were  come, 
tliey  were  separated,  the  good  from  the  evil,  the 
good  to  the  right  and  the  evil  to  the  left,  and  this 
iu  an  instant  as  of  their  own  accord  ;  and  those  on 


the  right  were  arranged  in  order  according  to  thr. 
nature  and  quality  of  their  good,  and  those  on  the 
left  according  to  the  n-ature  and  quality  of  their  evil ; 
and  they  who  were  good  were  left  to  form  amongst 
thejnselvos  a  celestial  society,  but  the  evil  were 
cast  into  the  hells.  I  was  told,  also,  that  the  lower 
parts  of  that  earth  wore  inhabited  both  by  the  good 
and  by  the  evil,  but  that  they  were  carefully  sep- 
arated, to  the  intent  that  the  evil  might  be  ruled 
by  the  good  from  the  Lord  ;  the  angels  added,  that 
the  good  were  by  turns  elevated  thence  into  heaven 
by  the  Lord,  and  that  others  succeeded  in  their 
place,  and  so  on. perpetually.  In  that  descent,  the 
good  were  separated  from  the  evil  in  like  manner 
as  above,  and  all  things  were  reduced  to  order; 
for  the  evil,  by  various  arts  and  cunning  contri- 
vances, had  insinuated  themselves  into  the  dwellings 
of  the  good  there,  and  had  infested  them ;  and 
this  was  the  cause  of  the  present  visitation.  That 
cloud,  which  in  descending  appeared  by  degrees 
bright  and  in  a  Human  Form,  and  afterwards  as 
beams  of  flaming  lustre,  was  an  angelic  society 
with  the  Lord  in  the  midst.  Hence  was  shown 
the  meaning  of  the  Lord's  words  in  the  Gospels, 
where,  speaking  of  the  last  judgment.  He  says, 
"  That  He  should  come  with  the  angels  in  the 
clouds  of  heaven,  with  glory  and  power."  —  E.  U. 
1G(>-17I. 

1789.  Some  monkish  spirits  from  our  world 
endeavored  to  persuade  the  spirits  of  Uiat  earth 
not  to  live  separate  and  solitary,  but  to  dwell  in 
society ;  and  when  it  was  told  them  that  this  was 
to  the  intent  that  they  might  rule  over  them,  and 
that  they  could  not  otherwise  subject  them  to 
themselves,  and  make  them  slaves,  they  replied, 
that  they  were  totally  ignorant  of  what  was  meant 
by  reigning  and  ruling.  That  they  fly  away  at 
the  very  idea  of  rule  and  dominion,  was  made 
manifest  to  me  from  this  circumstance,  that  one 
of  them,  who  accompanied  us  back  again  to  our 
earth,  when  I  showed  him  the  city  in  which  I 
dwelt,  at  the  first  sight  of  it  fled  away,  and  was 
no  more  seen.  —  E.  U.  173. 

1790.  I  afterwards  questioned  those  spirits  con- 
cerning various  particulars  in  regard  to  the  earth 
from  whence  they  came,  and  first,  concerning  their 
divine  worship,  and  concerning  revelation  :  in  re- 
gard to  divine  worship,  they  said,  that  nations  with 
their  families,  every  thirtieth  day,  meet  together 
in  one  place,  and  hear  preaching ;  and  that  the 
preacher  on  those  occasions,  from  a  pulpit  a  little 
raised  from  tlio  ground,  teaches  them  Divine  Truths 
which  lead  to  the  good  of  life.  In  regard  t*"  reve- 
lation, they  said,  that  it  is  comtnunicated  early  in 

'  the  morning  in  a  state  between  sleeping  and  wak- 

]  ing,  when  they  are  in  an  interior  light  not  as  yet  dis- 

turbed  by  the  bodily  senses  and  by  worldly  things; 

and  that  on  such   occasions   they  hear  the  angeis 

'  of  heaven  discoursing  concerning  Divine  Truths, 

,  and  concerning  a  life  in  conformity  thereto  ;  and 

that  wjien  they  are   awake,   an  angel   appears   to 

them  in  a  white  garment  by  the  bed-side,  and  then 

suddenly  vanishes  out  of  sight ;  and  that  hereby 

they  know  that  what  they  heard  was  from  heaven ; 

thus  divine  vision  is  distinguished  from  vision  not 

divine,  for  in  vision  not  divine  no  angel  appears: 

I  they  added,  that  in  this  manner  revelations  are 

!  made  to  their  preachers,  and  sometimes  also  to 

others. 

I  1791.  On  questioning  them  concerning  their 
I  houses,  they  said,  that  they  were  low,  being  built 
of  wood,  with  a  flat  roof,  having  a  cornice  sloping 
•  downwards ;  and  that  in  front  dwelt  the  husband 
'  and  wife,  in  the  next  chamber  the  children,  and 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


365 


the  men  servants  and  maid  servants  to  the  back. 
In  regard  to  food,  they  said,  that  they  drink  milk 
with  water,  and  have  it  from  cows,  which  are 
woolly  like  sheep.  Of  their  manner  of  life,  they 
said,  that  they  go  naked,  and  are  not  ashamed  of 
it;  also  that  their  connections  are  with  those  of 
their  own  families. 

17!:)2.  In  regard  to  the  sun  of  that  earth,  they 
related  that  it  appears  to  tlu;  iii!ril)itants  of  a  flam- 
ing color;  that  the  length  of  their  years  is  two 
hundred  days,  and  that  a  day  etjuals  nine  hoars  of 
our  time,  which  tlicy  could  conclude  from  the  length 
of  the  days  of  the  earth  perceivable  in  me  ;  and 
farther,  that  they  liave  a  perpetual  spring  and  sum- 
mer, and  consequently  that  the  fields  are  ever 
green,  and  the  trees  ever  bearing  fruit ;  the  reason 
of  this  is,  because  their  year  is  so  short,  being 
equal  only  to  seventy-five  days  of  our  time  ;  and 
when  Uiis  is  the  case,  the  cold  does  not  continue 
long  in  winter,  nor  (he  heat  in  summer,  and  of 
consequence  the  ground  is  in  a  continual  state  of 
vegetation. 

17! '3.  Concerning  the  cereinonies  preparatory 
to  and  attending  marriage,  tlioy  related,  that  a 
daughter,  when  she  arrives  at  a  marriageable  age, 
is  kept  at  home,  nor  is  she  allowed  to  leave  the 
house  till  the  day  she  is  to  be  married  ;  and  that 
then  she  is  conducted  to  a  certain  connubial  house, 
where  there  are  also  several  otlier  young  women 
arrived  at  the  same  age,  brought  together,  and 
there  they  are  placed  behind  a  screen,  which 
reaches  to  the  middle  of  tiie  body,  so  that  tliey  ap- 
pear naked  as  to  the  breast  and  face :  and  that  on 
such  occasions  the  young  men  come  thither  to 
choose  for  themselves  a  wife  ;  and  when  a  young 
1.1  m  sees  a  young  woman  that  seems  to  suit  him, 
and  to  whom  his  mind  inclines  him,  he  takes  her 
by  the  hand  ;  and  if  slie  then  follows  him,  he  leads 
her  to  a  house  prepared  for  the  purpose,  and  she 
becomes  his  wife ;  for  they  discover  from  the 
face  whether  they  agree  in  r.iind,  inasmuch  as  ev- 
ery one's  face  on  that  earth  is  an  index  of  the 
mind,  being  free  from  deceit  and  dissimulation. 
For  the  presei-vation  of  decency,  and  to  suppress 
lasciviousness,  an  old  man  is  seated  behind  the 
young  women,  and  an  old  woman  at  the  side  of 
them,  to  make  their  observations.  There  are  sev- 
eral such  places  to  which  the  young  women  are 
conducted :  and  also  stated  times  for  the  young 
men  to  make  their  choice  ;  for  if  they  do  not  find 
a  young  woman  to  suit  them  in  one  place,  they  go 
to  another ;  and  if  not  at  one  time,  they  return 
again  at  a  futin-e  time.  They  said  further,  that  a 
husband  has  only  one  wife,  and  in  no  case  more 
than  one,  because  to  have  more  than  one  is  con- 
trary to  Divine  Order.  —  E.  U.  17.5-178. 

17!)4.  As  to  what  concerns  the  divine  worship 
of  the  inhabitants  of  otiier  eartlis,  all  who  are  not 
idolaters,  acknowledge  the  Lord  as  the  only  God. 
They  do  not,  indeed,  know,  except  a  very  few, 
that  the  Lord  assumed  the  human  in  this  earth, 
and  made  it  Divine  ;  but  tlicy  adore  the  Divine 
not  as  altogether  incompreluMisible,  but  as  com- 
prehensible by  a  human  form  ;  for  when  the  Divine 
appears  to  them  He  appears  in  that  form,  as  He 
also  tbrmerly  appeared  to  Abraham  and  to  oth- 
ers on  this  eartli :  and  whereas  they  adore  the 
Divine  under  a  human  form,  they  adore  the  Lord. 
When  they  were  told  by  the  spirits  of  our  earth, 
that  tiie  Lord  in  this  earth  assumed  the  human, 
they  pondered  a  little,  and  presently  said,  that  this 
w£vs  clone  for  the  salvation  of  the  human  race.  — 
'f.  I     '5700. 


PART  xn. 

MISCELLANEOUS. 

Discrete  and  Continuous  Degrees. 

1795.  He  who  does  not  know  how  it  is  with  divine 
order  as  to  degrees,  cannot  comprehend  how  the 
heavens  are  distinct,  nor  even  what  the  internal 
and  external  man  is.  Most  people  in  tiie  world 
have  no  otli'^r  notion  concerning  interiors  and  ex- 
teriors, or  concerning  superiors  and  inferiors,  than 
as  of  sometliing  continuous,  or  of  what  coheres 
by  continuity  from  purer  to  grosser  :  but  interiors 
and  exteriors  are  not  continuous  with  each  other, 
but  discrete.  There  are  degrees  of  two  kinds  ; 
there  are  continuous  degrees  and  degrees  not  con- 
tinuous. Continuous  degrees  are  as  the  degrees 
of  the  decrease  of  light  from  flame  even  to  its  ob- 
scurity ;  or  as  the  degrees  of  the  decrease  of  sight, 
from  those  things  which  are  in  light  to  those 
which  are  in  shade  ;  or  as  the  degrees  of  the  purity 
of  the  atmosphere,  from  its  lowest  to  its  highest: 
distances  determine  these  degrees.  But  degrees 
not  continuous,  but  discrete,  are  discriminated  as 
prior  and  posterior,  as  cause  and  effect,  as  what 
produces  and  what  is  produced.  lie  who  exam- 
ines will  see,  that  in  all  and  each  of  the  things  in 
the  universal  world,  whatever  they  arc,  there  are 
such  degrees  of  production  and  composition ; 
namely,  that  from  one  is  another,  and  from  the  other 
a  third,  and  so  on.  He  who  does  not  procure  to 
himself  a  perception  of  these  degrees,  cannot  pos- 
sibly know  the  distinctions  of  the  heavens,  and 
the  distinctions  of  the  interior  and  exterior  facul- 
ties of  man ;  nor  the  distinction  between  the 
spiritual  world  and  the  natural  world  ;  nor  the  dis- 
tinction between  the  spirit  of  man  and  his  body: 
and  thence  he  cannot  understand  what  and  whence 
correspondences  and  representations  are,  nor  what 
influx  is.  Sensual  men  do  not  comprehend  these 
distinctions,  for  they  make  increments  and  decre- 
ments even  according  to  these  degrees,  contin- 
uous ;  hence  they  cannot  conceive  of  what  is 
spiritual  otherwise  than  as  a  purer  natural.  — 
H.  H.  38. 

1790.  The  knowledge  of  degrees  is,  as  it  were, 
the  key  to  open  the  causes  of  things,  and  enter 
into  them  :  without  it,  scarcely  any  thing  of  cause 
can  be  known ;  for  without  it,  the  objects  and  sub- 
jects of  both  worlds  appear  so  general  [univoca)  as 
to  seem  to  have  nothing  in  them,  but  wliat  is  seen 
with  the  eye ;  when  nevertheless  this,  respectively 
to  the  things  wliich  lie  interiorly  concealed,  is  as 
one  to  thousands,  yea  to  myriads.  The  interior 
things  which  lie  hid,  can  by  no  means  be  discov- 
ered, unless  degrees  be  understood  ;  for  exterior 
things  advance  to  interior  things,  and  these  to  in 
most,  by  degrees  ;  not  by  continuous  degrees,  but 
by  discrete  degrees.  They  are  called  discrete 
degrees,  because  the  prior  is  by  itself,  the  posterior 
by  itself,  and  the  postreme  by  itself;  but  still, 
taken  together,  they  make  a  one.  The  atmospheres, 
which  are  called  ether  and  air,  from  highest  to 
lowest,  or  from  the  sun  to  the  earth,  are  discrimi- 
nated into  such  degrees ;  and  are,  as  simples, 
the  congregates  of  these  simples,  and  again  the 
congregates  of  these  congregates,  which,  taken 
together,  aj-e  called  a  composite. 

1797.  All  and  singular  the  things,  which  exist 
in  the  spiritual  and  natural  worlds,  coexist  at  once 
from  discrete  and  continuous  degrees,  or  from  de- 
grees of  altitude  and  degrees  of  latitude.  That 
dimension,  v/jiich  consists  of  discrete  degrees,  is 


366 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


called  altitude,  and  that  which  consists  of  continu- 
ous degrees,  is  called  latitude  :  their  situation  rela- 
tively to  sight  dues  not  change  their  denomina- 
tion. Whence  it  may  appear,  that  those  who  are 
ignorant  of  these  degrees,  cannot,  from  any  judg- 
ment, see  causes ;  they  only  see  effects,  and  judge 
of  causes  from  them,  which  is  done,  for  the  most 
part,  by  an  induction  cf)ntinuous  with  effects  ;  Avhen 
nevertiieless,  causes  do  not  produce  effects  by  con- 
tinuity, but  discretely,  for  a  cause  is  one  thing, 
and  an  effect  anotiier ;  there  is  a  difference  as 
between  prior  and  posterior,  or  as  between  the 
thing  forming,  and  the  thing  formed. 

17i)8.  Tluit  the  nature  and  quality  of  discrete 
degrees,  and  the  difference  between  them  and 
continuous  degrees,  may  be  still  better  compre- 
hended, let  us  take  the  angelic  heavens  for  exam- 
ple. There  are  three  heavens,  and  these  distinct, 
by  degrees  of  altitude,  so  that  one  iieavcn  is  under 
another ;  and  they  do  not  communicate  with  each 
other  but  by  influx,  which  proceeds  from  the  Lord 
through  the  heavens  in  their  order  to  the  lowest, 
and  not  vice  versa.  But  each  heaven  is  distinct 
by  itself,  not  by  degrees  of  altitude,  but  by  de- 
forces of  latitude :  those  who  are  in  the  midst,  or 
in  the  centre,  are  in  the  light  of  wisdom,  and 
those  who  are  in  the  circumference  to  the  bound- 
aries, are  in  the  shade  of  wisdom  ;  thus,  wisdom 
decreases  to  ignorance,  as  liglit  decreases  to  shade, 
which  is  done  by  continuity.  It  is  the  same  with 
men  :  the  interiors  of  their  minds  are  distinguished 
into  as  many  degrees  as  the  angelic  heavens,  and 
one  of  these  degrees  is  above  another  ;  wherefore 
the  interiors  of  their  minds  are  distingnished  by 
discrete  degrees,  or  degrees  of  altitude  :  hence,  a 
man  may  be  in  the  lowest  degree,  or  in  the  higher, 
or  in  the  highest,  according  to  the  degree  of  his 
wisdom  ;  and  when  he  is  only  in  tlie  lowest  de- 
gree, the  superior  degree  is  shut,  and  this  is  opened 
as  he  receives  wisdom  from  the  Lord.  There  are 
also  in  man,  as  in  heaven,  degrees  of  continuity  or 
of  latitude,  A  man  is  similar  to  the  heavens,  be- 
cause as  to  the  interiors  of  his  mind,  he  is  a  heav- 
en in  its  least  form,  so  far  as  he  is  in  love  and  in 
wisdom  from  the  Lord.  — D.L.  W.  184-186. 

1799.  All  things  which  exist  in  the  world,  of 
which  trine  dimension  is  predicated,  or  which  are 
called  compound,  consist  of  degrees  of  altitude  or 
discrete  degrees.  But  to  illustrate  this  by  exam- 
ple. It  is  well  known  by  ocular  experience,  that 
each  muscle  in  the  human  body  consists  of  very 
minute  fibres,  and  that  these  fasciculated,  consti- 
tute those  larger  ones,  called  moving  fibres,  and 
that  bundles  of  these  produce  the  compound,  which 
is  called  a  muscle.  It  is  the  same  with  the  nerves  : 
very  small  nervous  fibres  are  put  together  into 
larger  ones,  which  appear  like  filaments,  and  by  a 
collection  of  such  filaments,  the  nerve  is  produced. 
It  is  also  the  same  in  the  other  cnmpaginations, 
confasciculations,  and  collections  of  which  the  or- 
gans and  viscera  consist;  for  these  are  compounds 
of  fibres  and  vessels,  variously  fashioned  by  simi- 
lar degrees.  The  case  is  the  same  also  with  all 
and  every  thing  of  the  vegetable  kingdom,  and 
with  all  and  every  thing  of  the  mineral  kingdom : 
in  wood,  there  is  a  compagination  of  filaments  in 
threefold  order;  in  metals  and  stones,  there  is  a 
conglobation  of  parts  also,  in  threefold  order. 
These  considerations  show  the  nature  of  discrete 
degrees,  namely,  that  one  is  formed  from  another. 
and  hv  means  of  the  second,  a  third,  or  composite : 
and  that  each  degree  is  discrete  from  another. 

1800.  Hence,  we  may  form  conclusions  respect- 
ing those  tliings  whicii  are  invisible,  for  the  case  i 


is  the  same  with  them :  as  with  the  organic  sub- 
stances, which  are  the  receptacles  and  habitations 
of  the  thoughts  and  affections  in  the  brain  ;  with 
thfe  atmospheres  ;  with  heat  and  light,  and  with 
love  and  wisdom.  The  atmospheres  are  recepta- 
cles of  heat  and  light,  as  heat  and  light  are  recep- 
tacles of  lovcand  wisdom  ;  of  consequence,  since 
there  are  degrees  of  atmospheres,  there  are  also 
similar  degrees  of  heat  and  light,  and  of  love  and 
wisdom  :  for  the  mode  of  existence  [ratio)  of  the 
latter,  does  not  differ  from  that  of  the  former. — 
D.  L.  W.  I!)0,  J9L 

1801.  It  is  to  be  observed,  that  every  degree  is 
distinguished  from  another,  by  its  proper  cover- 
ings, and  all  the  degrees  together  are  distinguished 
by  their  common  covering :  and  that  the  common 
covering  communicates  with  the  inner  and  inmost, 
in  their  order ;  hence,  there  is  a  conjunction  and 
unanimous  action  of  nil  the  degrees. 

1802.  Again,  the  fi  st  degree  is  all  in  all  in  the 
subsequent  degrees.  For  the  degrees  of  every 
subject  and  of  every  thing,  are  homogeneous,  and 
they  are  homogeneous,  because  tlioy  are  produced 
from  the  first  degree.  The  formation  of  them  is 
such,  that  the  first,  by  confasciculation  or  conglo- 
bation, in  a  word,  by  congregation,  produces  the 
second,  and  by  it  the  third  ;  and  distinguishes  each 
from  the  other,  by  a  superinduced  covering.  Hence 
it  is  evident,  that  the  first  degree  is  the  principal 
and  sole  governing  in  the  subsequent  ones ;  conse- 
quently, the  first  degree  is  all  in  all  in  the  subse- 
quent degrees.  —  D.  L.  JV.  194,  li)5. 

1803.  There  is  successive  order  and  simultane- 
ous order :  the  successive  order  of  these  degrees 
is  from  highest  to  lowest,  or  from  top  to  bottom. 
The  angelic  heavens  are  in  this  order ;  tlie  third 
heaven  is  the  highest,  the  second  is  the  middle, 
and  the  first  is  the  lowest ;  such  is  their  relative 
situation  :  in  similar  successive  order  are  the  states 
of  love  and  wisdom  there  with  the  angels,  as  also 
of  heat  and  light,  and  likewise  of  the  spiritual  at- 
mospheres :  in  similar  order  are  all  the  perfections 
of  forms  and  powers  there.  When  the  degrees  of 
altitude,  or  discrete  degrees,  are  in  successive  or- 
der, they  may  be  compared  to  columns  divided 
into  three  degrees,  by  which  there  is  an  ascent  and 
descent ;  in  the  superior  mansion  of  wliich,  are 
the  things  the  most  perfect  and  most  beautiful,  in  the 
middle,  the  less  perfect  and  less  beautiful,  and  in 
the  lowest,  the  still  less  perfect  and  less  beautiful. 
But  simultaneous  order,  which  consists  of  similar 
degrees,  has  another  appearance :  in  this,  the 
highest  things  of  successive  order,  which,  as  was 
said,  are  the  most  perfect  and  most  beautiful,  are 
in  the  inmost,  inferior  things  in  the  middle,  and 
tiie  lowest  things  in  the  circumference.  Tiiey  are 
as  in  a  solid  substance  consisting  of  those  three 
degrees,  in  the  middle  or  centre  of  which  are  the 
most  subtile  parts,  about  it,  are  parts  less  subtile, 
and  in  the  extremes,  which  constitute  the  circum- 
ference, there  are  parts  composed  of  these,  and 
consequently  more  gross  :  it  is  like  that  column, 
which  was  spoken  of  above,  subsiding  into  a  plane, 
whose  highest  part  constitutes  the  inmost,  whose 
middle  part  the  middle,  and  its  lowest  the  ex- 
treme. 

1804.  Since  the  highest  of  succos.dve  order  is 
the  inmost  of  simultaneous  order,  and  the  lowest 
is  the  outmost,  therefore,  in  the  Word,  superior 
signifies  interior,  and  inferior  signifies  exterior ; 
and  upwards  and  downwards,  and  height  and 
depth,  signify  the  same. 

180.5.  In  every  ultimate,  there  are  discrete  de 
grees  in  simultaneous  order  :  the  moving  fibres  in 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


367 


every  musclo,  the  fibros  in  every  nerve,  and  tlie 
fibres  and  vessels  in  every  viscus  and  organ,  arc 
in  such  order ;  in  their  inmost  are  the  most  simple 
find  perfect  things,  whereof  their  outmost  is  com- 
posed. A  similar  order  of  those  degrees  is  in 
every  seed,  and  in  every  fruit,  and  in  every  metal 
and  stone.  —  D.  L.  W.  -iO.l-'iO?. 

180().  The  doctrine  of  degrees,  which  is  deliv- 
ered in  this  Part,  has  liitherto  been  illustrated  by 
variou;?  things  which  exist  in  botli  worlds ;  as  by 
the  degrees  of  the  heavens  wjiere  the  angels 
dwell  ;  by  the  degrees  of  heat  and  light  therein  ; 
by  the  degrees  of  the  atmospii(;res  ;  and  by  vari- 
ous things  in  the  human  body,  and  in  the  animal 
and  mineral  kingdoms.  But  this  doctrine  is  of 
more  ample  extension  ;  it  reaches  not  only  to  nat- 
ural things,  but  to  civil,  moral,  and  spiritual  things, 
and  to  the  whole  and  every  part  of  them.  There 
are  two  causes  why  the  doctrine  of  degrees  ex- 
tends also  to  such  things  ;  FirsUy,  because  in  ev- 
ery thing,  of  wliich  any  thing  can  be  predicated, 
there  is  the  trine,  which  is  callod  end.  cause,  and 
effect,  and  tiiese  three  are  to  each  other  accord- 
ing to  tiie  degrees  of  altitude ;  Sccondh/,  because 
every  thing  civil,  moral,  and  spiritual,  is  not  any 
thing  abstracted  from  substance,  but  is  a  sub- 
stance ;  for  as  love  and  wisdom  are  not  abstract 
things,  but  a  substance,  (as  was  shown  above,) 
80,  in  like  manner,  are  all  civil,  moral,  and  spir- 
itual things.  These  indeed  may  be  thought  of 
abstractedly  from  substances,  but  still,  in  them- 
selves, they  are  not  abstracted;  for  example,  af- 
fection and  thought,  cliarity  and  fiith,  will  and 
understanding,  are  not  mere  abstractions,  for  the 
case  with  these  is  the  same  as  with  love  and  wis- 
dom :  tliey  do  not  exist  out  of  their  subjects,  which 
are  substances,  but  they  are  states  of  subjects  or 
substances. 

1807.  Because  the  will  and  understanding,  af- 
fection and  thought,  and  charity  and  faith,  may  be 
thought  of,  and  have  been  thought  of,  abstractedly 
from  the  substances  which  are  tiieir  sul)jects,  there- 
fore, the  just  idea  of  them  has  perished,  wliich  is, 
that  they  are  states  of  substances  or  forms  ;  alto- 
gether like  sensations  and  actions,  which  also  are 
not  things  abstracted  from  the  organs  of  sensation 
and  motion:  abstracted  or  separated  from  those, 
they  are  nothing  but  mental  tignients,  like  sight 
without  an  eye,  hearing  without  an  ear,  taste  with- 
out a  tongue,  &c. 

1808.  All  things,  then,  civil,  moral,  and  spiritual, 
proceed  by  degrees,  like  natural  things ;  not  only 
by  continuous  degrees,  but  also  by  discrete  de- 
grees ;  the  progressions  of  discrete  degrees  are 
as  the  progressions  of  ends  to  causes,  and  of  causes 
to  effects.  — Z>.  L.  W.  209-211. 

1809.  As  regards  love  and  wisdom,  love  is  the 
end,  wisdom  is  the  instrumental  cause,  and  use  is 
the  effect;  and  use  is  the  complex,  continent,  and 
basis  of  wisdom  and  love ;  and  use  is  such  a  com- 
plex and  continent,  that  it  actually  contains  tlie 
whole  of  love  and  the  whole  of  wisdom,  being  the 
simultaneous  of  them. 

1810.  Affection,  thought,  and  action,  arc  in  a 
series  of  similar  degrees,  because  all  affection  re- 
fers to  love,  thought  to  wisdom,  and  action  to  use. 
Charity,  fiith,  and  good  works,  are  in  a  series  of 
similar  degrees ;  for  charity  is  of  affection,  faith 
is  of  thought,  and  good  works  are  of  action.  The 
■will,  understanding,  and  exercise,  are  in  a  series 
of  similar  degi'ees ;  for  the  will  is  of  love  and 
thence  of  affection,  the  understanding  is  of  wis- 
dom and  tlience  of  faith,  and  exercise  is  of  use 
and  thence  of  work.     Therefore,  as  the  whole  of 


wisdom  and  love  exists  in  use,  so,  the  whole  of 
thought  and  affection  exists  in  action,  the  whole 
of  faith  and  charity  in  good  works,  and  so  on ;  but 
they  must  be  all  homogeneous,  that  is,  concordant. 
—  D.L.  /f.  2]:J,  214. 

1811.  It  is  a  tenet  of  angelic  wisdom,  that  un- 
less the  will  and  the  understanding,  or  affliction 
and  thouglit,  as  also  charity  and  faith,  invest  and 
involve  tluMuselves  in  works  or  actions,  whenever 
it  is  possible,  they  are  only  like  aerial  things  which 
pass  away,  or  like  piiantoms  (imai^ines)  in  tlie  air, 
which  perish ;  and  that  th^y  only  remain  with  man, 
and  become  principles  of  his  life,  when  he  oper- 
ates and  does  them  ;  because  the  ultimate  is  the 
complex,  continent,  and  basis  of  prior  things.  Such 
an  aerial  vapoY  and  phantom  is  f  lith,  separate  from 
good  works,  and  such  also  are  faith  and  charity, 
without  thoir  exercises. 

1812.  Hence  it  follows,  that  the  prior  degrees 
are  in  their  iulness  in  their  nltiiuato;  for  they  are 
in  thtiir  effect,  and  every  effect  is  the  fulness  of 
its  causes.  Thus  the  whole  of  charity  and  faith  is 
in  works,  and  charity  and  faith  without  works  are 
like  rainbows  aboiV,  the  sun,  which  vanish  and  are 
dissipated  by  a  cloud.  —  D.  L.  W.  21(),  217,  220. 

18l;3.  The  angels  affirm,  that  there  is  nothing 
so  minute,  but  there  are  degrees  in  it  of  both 
kinds :  for  example,  that  there  is  not  the  least 
thing  in  any  animal,  vegetable,  or  mineral,  or  in 
ether  and  air,  in  which  there  are  not  these  degrees ; 
and  as  ether  and  air  are  receptacles  of  heat  and 
light,  that  there  is  not  the  least  of  heat  and  light : 
and  as  spiritual  heat  and  light  are  receptacles  of 
love  and  wisdom,  that  there  is  not  the  h-ast  of 
these,  in  which  there  are  not  degrees  of  both  kinds. 
They  also  affirm,  that  the  least  of  affection  and 
the  least  of  thought,  yea,  that  the  least  of  an  idea 
of  thought,  consists  of  degrees  of  both  kinds,  and 
that  a  least,  not  consisting  of  such  degrees,  is 
nothing.  —  D.  L.  W.  22:3. 

1814.  That  there  are  three  degrees  of  altitude 
in  every  man,  has  been  hitherto  unknown,  because 
these  degrees  were  unknown  ;  and  so  long  as  this 
is  the  case,  none  but  continuous  degrees  could  be 
known  ;  and  when  these  only  are  known,  it  may 
be  supposed,  that  love  and  wisdom  in  a  man,  in- 
crease simply  by  continuity.  But  be  it  known, 
that  in  every  man,  from  his  birth,  there  are  ttirec 
degrees  of  altitude,  or  discrete  degrees,  one  above 
or  within  another;  and  that  each  degree  of  altitude, 
or  discrete  degree,  has  also  degrees  of  latitude,  or 
continuous  degrees,  according  to  which  it  increases 
by  continuity.  —  D.  L.  W.  23(5.  (See  also,  ()23- 
G2G,  and  the  second  column  of  note  on  page  218.) 

Man  perfected  in  the  other  Life  according  to 
his    Degree. 

181.5.  Every  angel  is  perfected  in  wisdom  to 
eternity  ;  but  each  one  according  to  the  degree  of 
the  affection  of  good  and  truth,  in  which  he  was 
when  he  went  out  of  the  world :  it  is  this  degree 
which  is  perfected  to  eternity  ;  what  is  beyond 
this  degree,  is  without  the  angel  and  not  within 
him  ;  and  that  which  is  without  him,  cannot  be 
perfected  within  him.  —  D.  P.  :};J4. 

The  Sin  of  Profanation. 

1816.  Profanation  is  the  conjunction  of  divine 
truth  with  falses  from  evil  ;  and  this  conjunction, 
which  is  profanation,  is  not  given  with  any  others 
but  those  who  have  first  acknowledged  those 
things  which  are  of  the  church,  and  especially 
the  Lord,  and  afterwards  deny  the  same  ;  for  by 
the   acknowlodr-ment  of  the  truths  of  the  church 


368 


COMrKNDlUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


and  of  the  Lorrl,  communication  is  effected  with 
the  heavens,  and  hence  the  openin;^  of  the  interiors 
of  man  towards  heaven  ;  and  by  denial  afterwards 
is  effected  the  conjnnction  of  the  same  with  falses 
from  evil  ;  for  all  things  which  man  acknowl- 
edges remain  implanted,  since  nothing  perishes 
with  man  which  has  entered  by  acknowledgment. 
The  state  of  the  man  with  whom  is  profanation  is, 
that  he  has  communication  with  the  heavens,  and 
at  the  same  time  with  the  hells  ;  by  truths  with 
the  heavens,  and  by  the  falses  of  'evil  with  the 
hells;  hence  in  the  other  life  is  effected  their 
dilaceration,  whereby  every  thing  of  interior  life 
perishes  ;  they  appear  after  dilaceration  scarcely 
as  men  any  longer,  but  as  burnt  bones,  in  which  is 
little  of  life.  But  it  is  to  be  known  that  there  are 
very  many  genera  of  profanations,  and  very  many 
species  of  those  genera  ;  for  there  are  those  who 
proflme  the  goods  of  the  church,  and  there  are 
those  who  profane  its  truths ;  there  are  those  who 
profane  much,  and  there  are  those  who  profane 
little ;  there  are  those  who  profane  interiorly,  and 
there  are  those  who  profane  more  exteriorly  :  there 
are  those  who  profane  by  faith  against  the  truths 
and  goods  of  the  church,  there  are  who  profane 
by  life,  and  there  are  who  profane  by  Avorship. 
Hence  are  given  several,  hells  of  profaners,  which 
are  distinct  from  each  other  according  to  the  diver- 
sities of  profanations  :  the  hells  of  the  profanations 
of  good  are  to  the  back;  but  the  hells  of  the  prof- 
anations of  truth  are  under  the  feet  and  to  the 
sides:  they  are  deeper  than  the  hells  of  all  other 
evils,  and  are  seldom  opened.  —  .'i.  C.  10,287. 

1817.  He  who  docs  not  acknowledge  the  Lord's 
Divinity  in  His  Humanity,  and  falsities  the  Word, 
though  not  intentionally,  yet  commits  profanation, 
but  only  in  a  slight  degree  ;  whereas  they  who 
ascribe  "to  themselves  all  the  power  of  the  Lord's 
Divine  Humanity,  and  therefore  deny  it,  and  they 
who  apply  every  thing  in  the  Word  to  tiie  acquir- 
ing to  themselves  dominion  over  the  holy  things  of 
the  church  and  of  heaven,  and  for  that  reason 
adulterate  the  Word,  are  guilty  of  grievous  profa- 
nation. —  .i  R.  723. 

1818.  There  are  many  kinds  of  profanation,  but 
that  which  is  most  grievous  of  all,  is  to  recede  from 
and  run  counter  to  holy  things,  after  receiving 
them.  For  they  who  are  profaners  of  this  kind, 
after  death  become  no  longer  men :  they  live  in- 
deed, but  continually  in  fantastic  deliriums  ;  they 
appear  to  themselves  to  fly  on  high ;  and  when 
they  are  permanent,  they  play  with  fantasies,  which 
they  see  as  real  things  ;  and  because  they  are  no 
longer  men,  they  are  not  called  he  or  she,  but  it : 
yea,  when  they  are  set  up  to  be  seen  in  the  light 
of  heaven,  they  appear  like  mummies  ;  some  like 
mummies  of  a  bony  color,  some  as  tiery,  and  some 
as  burnt.  That  the  profane  of  this  kind  become 
such  after  death,  is  unknown  in  the  world  ;  and  it 
is  unknown,  because  the  cause  is  unknown:  the 
cause  itself  is,  that  when  man  first  acknowledges 
divine  things  and  believes  them,  and  afterwards 
recedes  and  denies  them,  he  then  mixes  holy 
things  v/ith  profane ;  wliich,  wlien  tliey  are  mixed, 
can  no  otherwise  be  separated,  than  by  the  destruc- 
tion of  the  whole. 

1819.  The  Lord,  by  his  Divine  Providence,  con- 
tinually takes  care  and  disposes,  that  evil  should 
be  by  itself,  and  good  by  itself,  and  thus  that  they 
should  be  separated ;  but  this  cannot  be  done  if 
man  first  acknowledges  the  truths  of  faith,  and 
lives  according  to  them,  and  afterwards  recedes 
from  and  denies  them ;  for  all  things  which  man 
Miinks,  speaks,  and  does  from  the  will,  are  appro- 


priated to  him  and  remain.  They  arc  inscribed  on 
liis  internal  memory,  and  not  one  is  wanting.  Good 
and  evil  are  separated  by  the  Lord  after  death  ; 
with  those  who  interiorly  are  evil  and  exteriorly 
arc  good,  the  good  is  taken  away,  and  thus  they 
arc  left  to  their  evil ;  it  is  the  contrary  with  those 
who  interiorly  are  good  and  exteriorly  like  other 
men  have  scraped  together  wealth,  have  sought 
for  dignities,  have  been  delighted  with  various 
worldly  things,  and  favored  certain  concupis- 
cences :  with  these,  however,  good  and  evil  are  not 
mixed,  but  are  separated  like  internal  and  exter- 
nal ;  thus  in  the  external  form  they  were  like  the 
evil  in  many  things,  yet  not  in  the  internal :  on 
the  contrary,  the  evil  also,  who  in  the  external 
form  have  appeared  as  if  good,  in  piety,  worship, 
speech  and  deeds,  and  yet  in  the  internal  form 
were  evil ;  with  these  evil  is  also  separated  from 
good.  But  with  those  who  have  first  acknowl- 
edged the  truths  of  faith,  and  lived  according  to 
them,  and  have  afterwards  run  counter  to  and  re- 
jected them,  and  especially  if  they  have  denied 
them,  goods  and  evils  are  no  longer  separated,  but 
mixed  ;  for  such  a  man  has  appropriated  good  to 
himself,  and  has  also  appropriated  evil  to  himself, 
and  thus  has  conjoined  and  mixed  them,  so  far 
that  they  cannot  be  separated  ;  and  if  evil  can- 
not be  separated  from  good  and  good  from  evil, 
he  cannot  be  in  heaven  nor  in  hell :  every  man 
must  be  either  in  the  one  or  in  the  other ;  he 
cannot  be  in  both,  for  thus  he  would  be  now  in 
heaven,  and  now  in  hell ;  and  while  in  heaven 
would  act  in  favor  of  hell,  and  while  in  hell  would 
act  in  favor  of  heaven,  thus  would  destroy  the  life 
of  all  who  were  around  him,  heavenly  life  with  the 
angels,  and  infernal  life  with  devils,  from  which 
the  life  of  every  one  would  perish  ;  for  the  life  of 
every  one  must  be  his  own  :  no  one  lives  in  an- 
other's life,  still  less  in  an  opposite  one.  Hence 
it  is,  that  with  every  man  after  death,  when  he 
becomes  a  spirit  or  a  spiritual  man,  the  Lord  sepa- 
rates good  from  evil,  and  evil  from  good  ;  good 
from  evil  with  those  who  interiorly  are  in  evil,  and 
evil  from  good  with  those  who  interiorly  are  in 
good  ;  which  is  according  to  His  words,  '■  To  every 
one  that  hath  shall  be  given,  and  he  shall  abound, 
and  from  him  who  hath  not,  even  what  he  hath 
shall  he  taken  away,"  Matt.  xiii.  12,  and  xxv.  29, 
Mark  iv.  25,  Luke  viii.  18,  and  xix.  2(5.  Because 
good  and  evil  must  be  separated  with  every  man, 
and  cannot  be  separated  with  such  a  one,  there- 
fore as  to  every  thing  truly  human  he  is  de- 
stroyed :  every  one  has  what  is  truly  human  from 
rationality,  that  he  may  see  and  know,  if  he  will, 
what  is  true  and  what  is  good,  and  also  that  he 
may  will,  think,  speak  and  do  it  from  liberty,  as 
has  been  shown  before  ;  but  this  liberty,  with  its 
rationality,  is  destroyed  with  those  who  have  mixed 
good  and  evil  with  themselves  ;  for  -they  cannot 
from  good  see  evil,  nor  from  evil  become  ac- 
quainted witli  good,  for  they  make  one ;  hence 
they  no  longer  have  rationality  in  faculty  or  in 
potency,  and  hence  neither  any  liberty  :  which  is 
the  cause  that  they  are  like  mere  fantastic  deliri- 
ums, as  was  said  above :  and  no  more  appear  like 
men,  but  like  some  bones  covered  with  skin  ;  and 
hence,  when  they  are  named,  they  are  not  called 
he  or  she,  but  it :  such  lot  have  those  who  in  this 
manner  mix  holy  things  with  profane  :  but  there 
arc  many  kinds  of  profanation,  which  still  are  not 
such;  which  will  be  treated  of  in  the  following 
article. 

1820.  No  man  thus  profiines  holy  things,  who 
does  not  know  them  ;  for  ho  who  docs  not  know 


WKTTIXGS    OF    EMANUEL    SWEDENBORG. 


369 


them,  cannot  acknow]oil<To  tliPm,  and  then  deny 
them  ;  wherefore  thpy  who  are  out  of  the  christian 
world,  and  do  not  know  any  thin^j  concerning  the 
Lord,  and  concoriiinj^  redoinption  and  salvation  by 
Him,  do  not  profane  that  holy  thing,  when  th'>y  do 
not  receive  it,  yea,  when  they  speak  against  it. 
Neither  do  the  Jews  themselves  profane  that  holy 
thing,  because  from  infancy  they  are  not  willing 
f.o  receive  and  acknowledge  it ;  it  would  be  other- 
wise, if  they  received  and  acknowledged,  and 
ifterwards  denied ;  which  yet  is  rarely  done ;  for 
many  of  them  acknowledge  it  exteriorly,  and  deny 
it  interiorly,  and  are  like  hypocrites.  But  these 
profane  holy  things  by  the  mixture  of  them  with 
profane  things,  who  first  receive  and  acknowledge, 
and  afterwards  go  away  and  deny.  It  effects 
nothing,  that  they  received  and  acknowledged  in 
infancy  and  childhood :  every  christian  does  this  ; 
because  tliey  do  not  then  receive  and  acknowledge 
those  things  which  are  of  faith  and  charity  from 
any  rationality  and  liberty,  that  is,  in  the  under- 
standing from  the  will,  but  only  from  memory,  and 
from  trust  in  a  master  ;  and  if  they  live  according 
to  them,  it  is  from  a  blind  obedience  :  but  when 
iTiat\  comes  into  the  use  of  his  rationality  and  lib- 
ert}'  which  is  done  successively  as  he  grows  up 
and  'ecomes  a  man,  if  he  then  acknowledges 
truths  and  lives  according  to  Ihem,  and  aflerwards 
denies  them,  he  mixes  holy  with  profane  things, 
and  from  a  man  becomes  such  a  monster  as  was 
described  above.  But  if  man  is  in  evil,  from  the 
time  when  he  has  become  of  his  own  rationality 
and  liberty,  that  is,  at  his  own  direction,  even  to 
manhood,  and  aflerwards  acknowedges  the  truths 
of  faith,  and  lives  according  to  them,  provided  he 
then  remains  in  them  until  the  end  of  life,  he  does 
not  mLx  them  •,  for  the  Lord  then  separates  the 
evils  of  his  former  life  from  the  goods  of  his  after 
life:  thus  it  happens  with  all  who  repent. 

182 L  In  the  most  general,  by  profanation  is 
understood  all  impiety  •,  thus  by  profaners  are  un- 
derstood all  the  impious,  who  in  heart  deny  God, 
the  sanctity  of  the  Word,  and  hence  the  spiritual 
tilings  of  the  church  ;  which  are  the  holy  things 
themselves,  concerning  which  they  speak  impious- 
iy.  But  in  such,  there  is  not  any  thing  holy  which 
they  can  prof\ine  ;  these  are  indeed  profaners,  but 
still  not  the  profane. 

1822.  The  profanation  of  what  is  holy  is  under- 
stood in  the  second  commandment  of  the  decalogue, 
by  Thou  shalt  not  profane  the  name  of  thy 
(loD  :  and  that  profaning  must  not  be  done,  is  un- 
derstood in  the  Lord's  prayer,  by  Hallowed  be 
Thy  Name  ;  the  name  of  God  signifying  every 
divine  thing  which  is  in  Him,  and  which  proceeds 
from  Him. 

1823.  Since  by  the  profanation  of  what  is  holy, 
is  understood  profanation  by  those  who  know  the 
truths  of  faith  and  the  goods  of  charity  from  the 
Word,  and  also  in  some  manner  acknowledge 
them,  and  not  those  who  do  not  know  them,  neither 
who  from  impiety  altogether  reject  them,  therefore 
the  following  things  are  not  spoken  concerning 
the  latter,  but  concerning  the  former :  the  kinds 
of  profanation  of  these  are  very  many,  the  lighter 
and  the  more  grievous  ;  but  they  may  be  reduced 
to  these  seven.  The  first  kind  of  profanation  is 
by  those,  who  jest  from  the  VVord  and  concerning 
tiie  Word,  or  from  the  divine  things  of  the  church 
«nd  concerning  them  :  this  is  done  by  some  from 
a  depraved  habit,  by  taking  names  or  phrases  from 
the  Word,  and  mixing  them  with  discourse  iiardly 
decent  and  sometimes  filthy  ;  which  cannot  but  be 
connected    with   some   contempt   for   the   Word ; 

4/ 


'when  yet  the  Word  in  each  and  all  things  is 
divine  and  holy  ;  for  every  word  therein  stores  up 
in  its  bosom  something  divine,  and  thereby  it  has 
communication  with  hoavcn  :  but  this  kind  of  prof- 
anation is  lighter  or  more  grievous,  according  to 
the  acknowledgment  of  the  sanctity  of  the  Word, 

I  and  the  indecency  of  speech  in  which  it  is  intro- 
duced  by  the  jesters.     The  second   kind  of  prof- 

I  anation  is    by  those,  who  understand  and  acknowl- 

!  edge  divine  truths,  and  yet  live  contrary  to  them  ; 
yet  thoae   profane  more   lightly  who  only  under- 

,  stand,  but    those    more    grievously  who    also   ac- 

'  knowledge  ;  for  the  understanding  only  teaches, 
scarcely  otherwise  than  as  a  preacher,  and  does 
not  of  itself  conjoin  itself  with  the  will  ;  but  ac- 
knowledgment does  conjoin  itself,  for  nothing  can 
be  acknowledged,  except  with  the  consent  of  the 
will  :  but  still  this  conjunction  is  various,  and  ac- 
cording to  the  conjunction  is  the  profanation,  when 
a  life  is  led  contrary  to  the  truths  which  are  ac- 
knowledged :  as,  if  one  acknowledges  that  revenge 
and  hatred,  adulteries  and  fornications,  frauds  and 

I  deceits,  blasphemies  and  lies,  are  sins  against  God, 
and  still  commits  them,  he  is  in  this  more  grievous 

i  kind  of  profanation  ;  for  the  Lord  says,  "  The  ser- 
vant who  knows  his  Lord's  will,  and  does  not  do 
his  will,  shall  be  beaten  with  many  stripes ; " 
Luke  xii.  48.     And  again,  "If  ye  were  blind,  ye 

1  would  not  have  sin  ;  but  now  ye  say  we  see,  there- 
fore your  sin  remaineth  ; "  John  ix.  41.     But  it  is 

I  one  thing  to  acknowledge  appearances  of  truth, 
and  another  to  acknowledge  genuine  truths  :  they 
who  acknowledge  genuine  truths,  and  still  do  not 

[live  according  to  them,  appear  in  the  world  of 
spirits  without  the  light  and  heat  of  life  in  the 
sound  and  speech,  as  if  they  were  mere  inactivities. 
The  third  kind  of  profanation  is  by  those,  who 
apply  the  literal  sense  of  the  Word  to  confirming 
evil  loves  and  false  principles  :  the  reason  is,  be- 
cause the  confirmation  of  falsity  is  the  denial  of 
the  truth,  and  the  confirmation  of  evil  is  the  re- 
jection of  good  ;  and  the  Word  in  its  bosom  is 
nothing  but  divine  truth  and  divine  good  ;  and  this, 
in  the  ultimate  sense,  which  is  the  sense  of  the 
letter,  does  not  appear  in  genuine  truths,  except 
where  it  teaches  the  Lord  and  the  way  itself  of 
salvation,  but  in  clothed  truths,  which  are  called 
appearances  of  truth  ;  wherefore  tiiat  sense  can  be 
turned  aside  to  confirming  heretical  things  of 
many  kinds  :  but  he  who  confirms  evil  loves,  offers 
violence  to  divine  goods ;  he  who  confirms  false 
principles  offers  violence  to  divine  truths :  the 
latter  violence  is  called  the  falsification  of  truth, 
but  the  former  the  adulteration  of  good  ;  both  are 
understood  in  the  Word  by  blood  :  for  the  spiritual 
Holy,  which  is  also  the  spirit  of  truth  proceeding 
from  the  Lord,  is  within  in  each  thing  of  the  literal 
sense  of  the  Word  ;  this  holy  is  harmed,  when  the 
Word  is  falsified  and  adulterated  :  that  this  is  prof- 
anation, is  manifest.  The  fourth  kind  of  profana- 
tion is  by  those,  who  speak  jiious  and  holy  things 
with  the  mouth,  and  also  counterfeit  by  sound  and 
gesture  the  affection  of  the  love  of  them,  and 
yet  in  heart  do  not  believe  and  love  them. 
Most  of  these  are  hypocrites  and  pharisees,  from 
whom  after  death  all  truth  and  good  is  taken  away ; 
and  then  they  are  sent  into  outer  darkness.  Those 
of  this  kind,  who  have  confirmed  themselves  against 
the  Divine,  and  against  the  Word,  and  hence  also 
against  the  spiritual  things  of  the  Word,  sit  in 
that  darkness  mute,  unable  to  speak,  wishing  to 
prate  out  pious  and  holy  things,  as  in  the  world, 
but  cannot :  for  in  the  spiritual  world  every  one  is 
compelled  to  speak  as  he  thinl^a  ;  but  the  hypo- 


370 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


critc  wishes  to  speak  otherwise  than  he  thinks  ; 
hence  exists  opposition  in  the  mouth,  from  which 
it  is  that  he  can  only  mutter.  But  hypocrisies  are 
lighter  or  more  grievous,  according  to  confirmations 
against  God  and  reasonings  in  favor  of  God  ex- 
teriorly. The  fifth  kind  of  profanation  is  by  those, 
who  attribute  Divine  things  to  themselves  :  it  is 
they  vvho  are  understood  by  Lucifer  in  Isaiah  xiv. : 
by  Lucifer  is  there  understood  Babel,  as  may  be 
evident  from  verses  4  and  22  of  that  chapter ; 
where  also  their  lot  is  described  :  they  are  .the 
same  also  who  are  understood  by  the  whore  sitting 
upon  the  scarlet  beast,  in  the  Apocalypse,  chapter 
xvii.  Babel  and  Chaldea  are  named  in  many  places 
in  the  Word,  and  by  Babel  is  there  understood  the 
profanation  of  good,  and  by  Chaldea  the  profanation 
of  truth  ;  both  of  them  with  those  who  attribute 
divine  things  to  themselves.  The  sixth  kind  of 
profanation  is  by  those,  who  acknowledge  the 
Word,  and  still  deny  the  Divine  of  the  Lord :  these 
are  called  in  the  world  Socinians,  and  some  Arians  ; 
the  lot  of  the  former  and  the  latter  is,  that  they 
invoke  the  Father,  and  not  the  Lord,  and  continu- 
ally pray  the  Father,  some  also  for  the  sake  of  the 
Son,  that  they  may  be  admitted  into  heaven,  but 
in  vain,  until  they  become  without  hope  of  sal- 
vation ;  and  then  they  are  let  down  into  hell 
among  those  who  deny  God :  it  is  these  who  are 
understood  by  those  who  blaspheme  the  Holy 
Spirit,  to  whom  it  was  not  remitted  in  this  age  nor 
in  tlie  future,  Matt.  xii.  32 :  the  reason  is,  because 
God  is  one  in  person  and  essence,  in  whom  is  a 
trinity,  and  that  God  is  the  Lord  ;  and  because  the 
Lord  is  also  heaven,  and  hence  they  who  are  in 
heaven  are  in  the  Lord,  therefore  they  who  deny 
the  Divine  of  the  Lord  cannot  be  admitted  into 
heaven,  and  be  in  the  Lord  :  that  the  Lord  is  heaven, 
and  hence  that  they  who  are  in  heaven  are  in 
the  Lord,  has  been  shown  above.  The  seventh 
kind  of  profanation  is  by  those,  who  first  acknowl- 
edge divine  truths  and  live  according  to  them,  and 
afterwards  recede  from  and  deny  them :  this  is 
the  worst  kind  of  prot'ination,  for  the  reason  tliat 
they  mix  holy  things  with  profane,  so  far  that  th^y 
cannot  be  separated  ;  and  yet  they  must  be  sep- 
arated, that  they  may  be  either  in  heaven  or  in 
hell  ;  and  because  this  cannot  be  done  with  them, 
all  the  human  intellectual  and  voluntary  is  rooted 
out,  and  they  become  no  longer  men,  as  was  said 
before.  Nearly  the  like  takes  place  with  those 
who  acknowledge  in  heart  the  divine  things  of 
the  Word  and  of  the  church,  and  altogether  in)- 
merse  them  in  their  proprium,  which  is  the  love  of 
ruling  over  all  things,  concerning  which  many 
thiugs  have  been  said  before  :  for  these,  after 
death,  when  they  become  spirits,  are  altogether 
unwilling  to  be  led  by  the  Lord,  but  by  themselves  ; 
and  when  the  bridle  is  relaxed  to  their  love,  they 
wish  not  only  to  rule  over  heaven,  but  also  over 
the  Lord  ;  and  because  they  cannot  do  this,  they 
deny  the  Lord,  and  become  devils.  — D.  P.  226- 
23L     (See  also  1270-1272.) 

1824.  They  who  are  within  the  church  may 
form  principles  of  falsity  in  opposition  to  the  very 
truths  of  faith,  and  be  fully  imbued  with  them, 
which  cannot  be  done  by  those  who  are  without 
the  church,  because  they  are  ignorant  of  such 
truths  ;  thus  the  former  may  profane  holy  truths, 
but  the  latter  cannot Jl.  C.  2051. 

1825.  When  man  is  so  depraved  that  he  over- 
whelms the  truths  of  faith  in  his  own  unbridled 
lusts,  they  become  profaned,  and  he  deprives  him- 
pelf  of  reuiains  :  for  supposing  these  to  be  still 
lifV  within  him.  th^y  c^n  never  become  operative 


on  the  life,  since  immediately  on  presenting  them- 
selves they  are  exposed  to  the  influence  of  unhal- 
lowed persuasions,  and  are  thus  profaned.  Prof- 
anations of  the  Word  make  him  who  indulges  in 
them  callous  to  the  impressions  which  the  goods 
and  truths  of  remains  are  calculated  to  produce, 
for  these,  being  opposed,  are,  as  it  were,  absorbed. 
Let  every  man,  therefore,  avoid  profaning  the 
word  of  the  Lord,  which  (however  he  who  is  in 
false  principles  may  doubt  it,)  contains  living  and 
eternal  truths.  —  Jl.  C.  57  L 

1826.  When  men  become  inverted  as  to  the 
order  of  their  life,  and  are  unwilling  to  live,  or  to 
derive  their  wisdom  otherwise  than  from  them- 
selves, and  froui  the  exercise  of  their  own  powers, 
then  they  reason  about  every  thing  they  hear  re- 
specting faith,  questioning  its  reality.  Now  as 
such  reasoning  is  grounded  in  themselves  and  in 
the  knowledge  acquired  through  the  medium  of 
their  senses  and  from  science,  it  necessarily  leads 
to  infidelity,  and  tiius  to  blasphemy  and  profana- 
tion ;  for  at  length  they  do  not  scruple  to  mix 
what  is  profane  with  what  is  holy.  When  man 
thus  acts  he  is  then  condemned,  so  that  there  re- 
mains no  hope  of  salvation  for  him  in  another  life. 
For  the  ideas  commingled  by  profanation  remain 
associated,  so  that  whenever  a  holy  thought  pre- 

;  sents  itself  to  the  mind  the   idea  of  something 
I  profane  is  therewith  conjoined,  which  consequently 
;  prevents  the  possibility  of  a  person   so  circum- 
stanced having  his  abode  in  any  society  but  that 
of  the  danmed.     The  association  of  ideas  in  the 
mind  of  every  individual  is  exquisitely  perceived 
in  the  other  life,  even  by  spirits  in  the  world  of 
I  spirits,  and  much  more  so  by  angelic  spirits,  so 
.  that  from  the  presence  of  a  single  idea,  they  be- 
couie  acquainted  with  a  man's  quality.     The  sep- 
aration of  profane  and  holy  ideas,  when  thus  con- 
joined,   cannot   possibly  be   effected,   except   by 
means  of  such  horrible  infernal  torment,  that  if 
a  man  was  aware  of  it,  he  would  as  cautiously 
avoid  falling  into  profanation  as  into  hell  itself.  — 

ji.  a  301. 

1827.  When  the  intellectual  apprehends  and 
perceives  the  good  which  is  of  faith,  and  appro- 
priates it  to  itself,  and  the  voluntary  of  man,  that 
is,  an  evil  will  still  reigns  and  rules,  then  conjunc- 
tion is  effected  of  truth  and  evil,  and  of  good  and 
the  false.  This  conjunction  is  profanation,  and  is 
understood  by  eating  and  drinking  unworthily  in 
the  holy  supper,  by  those  who  separate  the  good 
which  is  there  signified  by  body,  and  the  truth 
which  is  signified  by  blood  ;  for  things  which  are 
so  conjoined  cannot  be  separated  to  eternity, 
wherefore  the  deepest  hell  awaits  such  persons. 
But  they  who  know  what  the  truth  and  good  of 
faith  is,  and  yet  do  not  in  heart  believe,  as  with 
the  greatest  part  at  this  day,  cannot  profane,  be- 
cause the  intellectual  does  not  receive,  and  imbue 
itself  therewith.  —  .//.  C.  4601. 

1828.  With  faith  alone  or  separate  from  charity, 
the  case  is  this ;  if  it  be  conjoined  with  evil,  which 
takes  place  when  the  truth  of  faith  is  first  believed, 
and  especially  wjicn  the  life  is  at  first  formed  ac- 
cording to  it,  and  afterwards  it  is  denied  and  the 
life  is  contrary  to  it,  then  it  becomes  a  profane 
thing,  for  the  truth  which  is  of  faith,  and  the  good 
which  is  of  charity,  are  at  first  rooted  in  the  inte- 
riors by  doctrine  and  life,  and  afterwards  they  are 
called  out  thence  and  conjoined  with  evil.  Where 
this  is  the  case  with  man,  the  worst  of  all  lots 
awaits  him  in  the  other  life,  for  with  such  a  man 
good  cannot  be  separated  from  evil,  and  yet  they 
are  separate*!  in  the  other  life  :  neither  hns  such  a 


WRITINGS    OF    EMANUEL    SWEDENBOKG. 


371 


man  any  remains  of  ffood  stored  up  in  his  interi- 
ors, bcciuise  they  have  altogether  perished  in  evil. 
The  hell  of  such  is  to  the  left  in  front  at  a  consid- 
erable distance,  and  those  who  are  there  appear  to 
the  angelic  sight  like  .skeletons,  with  scarcely  any 
life.  To  prevent  therefore  the  j)rofanation  of  good 
and  truth,  the  man  who  is  such  as  not  to  suffer 
himself  to  be  regenerated,  (which  is  foreseen  by 
the  Lord,)  is  withheld  from  faith  and  charity,  and 
is  permitted  to  be  in  evil  and  thence  in  the  false ; 
for  then  he  cannot  profane.  —  ^.  C  0848. 

18'i[^>.  The  cause  of  this  so  horrible  state  of 
profanation  after  death  shall  also  be  disclosed. 
Man  has  two  minds,  a  natural  and  a  spiritual ;  the 
natural  mind  is  opened  to  him  by  the  sciences  and 
knowledges  of  truth  and  good,  and  the  spiritual 
mind  is  opened  by  a  lite  according  to  them ;  which 
is  effected  with  those  who  know,  acknowledge, 
and  believe,  the  truths  of  the  Word,  and  live  ac- 
cording to  them ;  that  mind  is  not  opened  with  any 
others:  when  the  spiritual  mind  is  opened,  then 
the  light  of  heaven,  which  is  divine  truth,  flows  in 
thereby  into  the  natural  mind,  and  there  disposes 
truths  to  correspondences  ;  when  therefore  a  man 
departs  into  wliat  is  contrary,  and  either  in  faith  or 
life  denies  tlie  truth  of  the  Word  before  acknowl- 
edged, then  the  things  which  are  in  tiie  natural 
mind  no  longer  correspond  with  tiiose  which  are 
in  the  spiritual  mind ;  hence  heaven  from  its  light 
flows  in  by  or  through  the  spiritual  minds  into 
things  not  corresponding,  and  into  things  opposite 
thereto,  in  the  natural  man,  from  which  exists  a 
fantasy  so  direful,  tiiat  they  seem  to  themselves  to 
fly  in  the  air  like  dragons,  whilst  flakes  of  snow 
and  chaff  appear  to  them  like  giants  and  troops, 
and  a  little  ball,  as  the  universal  globe,  with  other 
things  of  a  like  nature :  the  cause  of  such  a  state 
tJierefore  is,  that  they  have  heaven  in  the  spiritual 
mind  and  hell  in  the  natural  mind,  and  when  heav- 
en, which  is  in  the  spiritual  mind,  acts  into  hell, 
wjiich  is  the  natural  mind,  then  sucli  things  appear. 
Inasmuch  as  the  understanding  is  hereby  destroyed 
as  to  all  things  appertaining  to  it,  and  with  the 
understanding  also  the  will,  hence  the  man  be- 
comes no  longer  man:  from  this  circumstance  it  is, 
that  such  a  profane  person  is  no  longer  called  a 
man,  nor  he  or  she,  hut  it,  for  it  is  a  brute.  — Jl.  E. 
1050. 

1830.  Internal  things  are  those  which  are  capa- 
ble of  being  profaned,  because  it  is  in  them  that 
the  principle  of  holiness  resides,  but  not  in  things 
external.  The  case,  in  this  respect,  is  like  that 
of  a  man  who  does  what  is  evil,  and  yet  does 
not  think  evil ;  in  which  case  the  evil  which  he 
does  cannot  be  imputed  to  him,  any  more  than  it 
can  be  imputed  where  it  was  not  done  intention- 
ally, or  where  the  perpetrator  is  not  possessed  of 
rationality.  Thus  he  who  does  not  believe  in  a 
life  after  death,  but  still  performs  external  worship, 
cannot  profane  the  things  appertaining  to  eternal 
life,  because  he  does  not  believe  their  existence  : 
but  it  is  otherwise  with  those  who  are  acquainted 
with  and  acknowledge  them.  This  likewise  is 
the  reason  why  it  is  permitted  a  man  rather  to  live 
immersed  in  j)loasures  and  lusts,  and  thereby  to 
remove  himself  from  things  internal,  than  to  come 
to  the  knowledge  and  acknowledgment  of  them, 
and  to  profane  them.  For  this  cause  it  is  permit- 
ted the  Jews  at  this  day  to  immerse  themselves  in 
avarice,  that  thereby  they  may  be  farther  removed 
from  the  acknowledgment  of  internal  things  ;  be- 
cause they  are  such  a  people,  that  if  they  did  ac- 
knowledge them,  they  would  certainly  profane 
them.  — .4.  C.  1327. 


1831.  With  those  who  have  first  entered  into 
truth  by  acknowledgment  and  belief,  and  having 
thus  been  initiattid  into  it,  when  they  afterwards 
recede  from  it,  there  continually  remains  its  trace 
or  footstep  inwardly  impressed,  which  is  recalled 
at  the  same  time  with  the  false  and  evil,  and 
hence  the  truth  because  it  adheres  to  them,  is  pro- 
faned ;  those  therefore,  with  whom  this  is  the  case, 
have  continually  in  themselves  that  which  con- 
deums,  thus  their  own  hell  ;  for  the  infernals,  when 
they  approach  towards  the  sphere  where  good  and 
truth  is,  are  instantly  sensible  of  their  own  hell, 
for  they  come  into  th;it  whic^h  they  account  hate- 
ful, consequently  into  torment ;  they  therefore  who 
have  profaned  truth,  dwell  continually  with  that 
which  torments  th<nn,  and  this  according  to  the 
degree  of  profanation  :  because  this  is  so,  it  is 
most  especially  provided  by  the  Lord,  that  divine 
good  and  truth  may  not  be  prof  med  ;  and  it  is  pro- 
vided principally  by  this,  that  man,  who  is  such 
that  he  cannot  otherwise  than  pnjfane,  is  withheld 
as  far  as  possible  from  the  acknowledgment  and 
belief  of  truth  and  good,  for,  as  was  said,  no  one 
can  profane,  but  he  who  has  before  acknowledged 
and  believed :  this  was  the  cause  that  internal 
truths  were  not  discovered  to  the  posterity  of  Ja- 
cob, the  Israelites  and  Jews,  nor  was  it  even 
openly  declared,  that  there  was  any  internal  in 
man,  thus  that  there  was  any  internal  worship, 
and  scarce  any  thing  was  said  concerning  a  life 
after  death,  and  concerning  the  heavenly  kingdom 
of  the  Lord,  or  of  the  Messiah  whom  they  expect- 
ed ;  the  reason  was,  because  they  were  such  that 
it  was  foreseen,  that  if  such  things  had  been  dis- 
covered to  them,  they  could  not  have  done  other- 
wise than  profane  them,  inasmuch  as  they  had  no 
will  for  any  thing  but  ^v'hat  was  terrestrial ;  and 
because  that  generation  was  such,  and  also  is  Such 
at  present,  it  is  likewise  still  permitted  that  they 
should  be  altogether  in  a  state  of  .unbelief;  for  if 
tliey  had  once  acknowledged,  and  afterwards  re- 
ceded, they  must  needs  have  induced  upon  them- 
selves the  most  grievous  of  all  hells.  This  was 
also  the  reason  that  the  Lord  did  not  come  into 
the  world,  and  reveal  the  internals  of  the  Word, 
until  there  was  not  any  good  at  all  remaining  with 
them,  not  even  natural  good,  for  then  they  could 
no  longer  receive  any  truth  to  a  degree  of  internal 
acknowledgment,  for  it  is  good  which  receives, 
thus  they  could  not  profane  it.  — ./?.  C.  ;i.3!)8. 

183'i.  By  the  Providence  of  the  Lord,  care  is 
taken,  that  man  may  be  admitted  no  farther  into 
real  acknowledgment  and  belief  of  heart,  than  he 
can  be  afterwards  preserved  in  ;  and  this  by  reason 
of  the  punishment  of  profanation,  which  in  hell  is 
most  grievous.  It  is  on  this  account,  that  at  this 
day  it  is  conceded  to  so  few  to  believe  from  the 
heart,  that  the  good  of  love  and  charity  is  heaven 
in  man,  and  that  the  all  of  the  Divine  is  in  the 
Lord  ;  for  at  this  day  men  are  in  the  life  of  evil. 
—  J1.  C.  2JJ57. 

1833.  The  Lord,  therefore,  does  not  let  man  in- 
teriorly into  the  truths  of  wisdom  and  into  the 
goods  of  love,  except  as  far  as  man  can  be  kept  in 
them  until  the  end  of  life.  —  D.  P.  233. 

Blasphemy  as^ainst  the  Holy  (^host. 

1834.  Jesus  said.  All  sin  and  blasphemy  shall 
be  remitted  to  man  :  but  blasphemy  against  the 
Spirit  shall  not  be  remitted  unto  men  ;  yea  who- 
soever speaketh  a  word  against  the  Son  of  Man, 
it  shall  be  remitted  unto  him  ;  but  whosoever  shall 
speak  against  the  Holy  Spirit,  it  shall  not  be  re- 
mitted unto  him,  neither  in  this  age  nor  that  whicb 


372 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


is  to  come.  (Matt.  xii.  31,  32.)  "I  say  unto  you, 
that  all  sins  shall  be  remitted  unto  the  sons  of 
man,  but  whoever  shall  blaspheme  against  the 
Spirit,  shall  not  have  remission  forever,  but  shall 
be  exposed  to  eternal  judgment."  (Mark  iii.  28, 
21).)  Wliat  is  signified  by  sin  and  blasphemy 
against  the  Holy  Spirit,  and  by  a  word  against  the 
Son  of  Man,  has  not  as  yet  been  known  in  the 
church,  and  this  by  reason  of  its  not  being  known 
what  is  properly  understood  by  the  Holy  Spirit, 
and  what  by  the  Son  of  Man:  by  the  Holy  Spirit 
is  understood  the  Lord  as  to  divine  truth,  such  as 
it  is  in  the  heavens,  thus  the  Word,  such  as  it  is  in 
the  spiritual  sense,  for  this  is  divine  truth  in  heav- 
en, and  by  the  Son  of  Man  is  understood  divine 
truth  such  as  it  is  in  the  earths,  consequently  the 
Word  such  as  it  is  in  the  natural  sense,  for  this  is 
the  divine  truth  in  the  earths :  when  it  is  thus 
known  what  is  meant  by  the  Holy  Spirit,  and  what 
by  the  Son  of  Man,  it  may  also  be  known  what  is 
signified  by  sin  and  blasphemy  against  the  Holy 
Spirit,  and  by  a  word  against  the  Son  of  Man  ;  and 
likewise  why  a  word  against  the  Son  of  Man  can 
be  remitted,  but  not  sin  and  blasphemy  against  the 
'Holy  Spirit;  sin  and  blasphemy  against  the  Holy 
Spirit  is  to  deny  the  Word,  likewise  to  adulterate 
the  real  goods  and  falsify  the  real  truths  thereof, 
but  a  word  against  the  Son  of  Man  is  to  interpret 
the  natural  sense  of  the  Word,  which  is  the  sense 
of  the  letter,  according  to  appearances.  The 
reason  why  to  deny  the  Word  is  a  sin  which  can- 
not be  remitted  in  this  age  nor  in  that  which  is  to 
come,  or  to  eternity,  and  why  he  who  does  it  is  ex- 
posed to  eternal  judgment,  is,  because  they  who 
deny  the  Word,  deny  God,  deny  the  Lord,  deny 
heaven  and  hell,  and  deny  the  church  and  all  things 
thereof,  and  they  who  are  in  such  denial  are  athe- 
ists, who,  although  with  their  lips  they  attribute  the 
creation  of  the  universe  to  some  supreme  Being, 
or  Deity,  or  God,  yet  in  their  heart  ascribe  it  to 
nature  ;  such  persons,  inasmuch  as  by  denial  they 
have  dissolved  all  bond  of  connection  with  the 
Lord,  cannot  be  otherwise  than  separated  from 
heaven,  and  conjoined  to  hell.  The  reason  why 
to  adulterate  the  real  goods  of  the  Word,  and  to 
falsify  the  real  truths  thereof,  is  blasphemy  against 
the  Holy  Spirit,  which  cannot  be  remitted,  is,  be- 
cause by  the  Holy  Spirit  is  understood  the  Lord  as 
to  divine  truth,  such  as  it  is  in  the  heavens,  thus 
the  Word  such  as  it  is  in  the  spiritual  sense, 
as  was  said  above ;  in  the  spiritual  sense  are  gen- 
uine goods  and  genuine  truths,  but  in  the  natural 
sense  are  the  same,  as  it  were  clothed,  and  only 
here  and  there  naked,  wherefore  they  are  called 
goods  and  truths  in  appearance,  and  these  are  what 
are  adulterated  and  falsified,  and  they  are  said  to 
be  adulterated  and  falsified  when  they  are  ex- 
plained contrary  to  genuine  goods  and  truths,  for 
in  this  case,  heaven  removes  itself  and  man  dis- 
joins himself  from  it,  by  reason,  as  was  said,  that 
genuine  goods  and  truths  constitute  the  spiritual 
sense  of  the  Word,  in  which  the  angels  of  heaven 
are  :  as  for  example  [heaven  is  disjoined  from  man] 
if  the  Lord  and  His  Divine  [principle]  be  denied, 
as  was  done  by  the  Pharisees,  who  said  that  the 
Lord  performed  miracles  from  Beelzebub,  and  had 
an  unclean  spirit,  in  consequence  of  which  denial 
they  were  said  to  coin;nit  sin  and  blasphemy 
against  the  Holy  Spirit,  because  against  the  Word, 
as  may  be  seen  in  the  preceding  verses  of  that  chap- 
ter :  hence  also  it  is  that  Socinians  and  Arians,  who, 
although  they  do  not  deny  the  Lord,  yet  deny  His 
Divine  [principle],  are  out  of  heaven,  and  cannot 
be  received  by  aity  angelic  society.     To  take  also 


another  example ;  they  who  exclude  the  gocil 
things  of  love  and  works  of  charity  from  beinj, 
any  means  of  salvation,  and  assume  faith  exclu- 
sively as  the  only  means,  and  confirm  this  not  only 
in  doctrine  but  also  in  life,  saying  in  their  heart, 
goodness  does  not  save  me,  nor  evil  condemn,  be- 
cause I  have  faith,  these  also  blaspheme  the  Holy 
Spirit,  for  they  falsify  the  genuine  good  and  truth 
of  the  Word,  and  this  in  a  thousand  passages, 
where  love  and  charity  and  deeds  and  works  are 
mentioned.  —  A.  E.  778. 

Confirinations. 

183.').  That  the  natural  man  can  confirm  what- 
ever he  will,  is  manifest  from  the  many  heresies 
in  the  Christian  world,  each  of  which  is  confirmed 
by  its  adherents.  Who  does  not  know  that  evils 
and  falses,  of  every  kind,  may  be  confinned  ?  It 
is  possible  to  confirm,  and  the  wicked  do  confirm, 
that  there  is  no  God,  and  that  nature  is  every  thing, 
and  that  she  is  self-created  ;  that  religion  is  only  a 
means,  whereby  simple  minds  may  be  held  under 
restraint ;  that  human  prudence  does  every  thing, 
and  divine  providence  nothing,  except  that  it  main- 
tains the  universe  in  the  order  in  which  it  was  cre- 
ated ;  also  that  murder,  adultery,  theft,  fraud,  and 
revenge  are  allowable,  according  to  Machiavel  and 
his  followers.  The  natural  man  can  confirm  these 
and  such  like  things,  yea  he  can  fill  books  with  the 
confirmations,  and  when  those  falses  are  confirmed, 
they  then  appear  in  infatuating  light,  and  truths  in 
such  obscurity,  that  they  cannot  be  seen  except  as 
phantoms  by  night.  In  a  word,  take  the  falsest  thing, 
and  form  it  into  a  proposition,  and  tell  an  ingenious 
person  to  confirm  it,  and  he  will  confirm  it,  to  the 
full  extinction  of  the  light  of  truth  ;  but  separate 
his  confirmation,  return,  and  view  the  proposition 
itself  from  your  own  rationality,  and  you  will  see 
its  falsehood  in  its  deformity.  —  D.  L.  JV.  267. 

1836.  That  every  principle,  of  whatever  cjuality, 
even  if  it  be  essentially  fixlse,  when  once  received, 
may  be  confirmed  by  numberless  things,  and  thus 
be  exhibited  in  an  external  form  as  an  essential 
truth,  may  be  obvious  to  every  one  ;  hence  come 
heresies,  which,  when  once  confirmed,  are  never 
receded  from.  —  A.  C.  2385. 

1837.  The  same  persons  also  believe  that  they 
are  wiser  than  the  rest  of  mankind,  who  by  vari- 
ous things  can  confirm  a  dogma  once  received, 
whatever  be  its  quality,  and  by  various  reasonings 
make  it  appear  like  the  truth.  But  this  is  very 
far  from  the  part  of  a  wise  man  ;  every  one  can 
do  it  who  is  distinguished  by  some  ingenuity,  and 
the  wicked  more  skilfully  than  the  well  disposed  : 
for  it  is  not  of  the  rational  man  to  do  this,  inas- 
much as  the  rational  man  can  see,  as  from  a  supe- 
I'ior  [principle],  whether  Avhat  is  confirmed  be  true 
or  false  ;  and  inasmuch  as  he  sees  this,  ho  makes 
no  account  of  things  confirmative  of  the  false,  and 
regards  such  things  in  himself  not  otherwise  than 
as  ludicrous  and  vain,  howsoever  another  person  be- 
lieves them  to  be  derived  from  the  school  of  wis- 
dom itself  In  a  word,  nothing  is  less  the  part  of 
a  wise  man,  yea,  nothing  is  less  rational,  than  to 
be  able  to  confirm  falses,  for  it  is  the  part  of  a 
wise  man  and  it  is  rational,  to  see  first  that  a  thing 
is  true,  and  next  to  confirm  it ;  inasmuch  as  to  see 
what  is  true,  is  to  see  from  the  light  of  heaven 
which  is  from  the  Lord,  whereas  to  see  the  false 
as  true,  is  to  see  from  a  delusive  lumen  which  is 
from  hell. 1.  C.  4741. 

1838.  After  departure  out  of  the  world,  no  one 
can  believe  any  thing  else,  than  what  he  had  by 
confirmation  impressed  upon  himself ;  this  remains 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


373 


fixed  in  him,  and  cannot  be  torn  away,  especially 
that  which  any  one  has  confirmed  in  himself  con- 
cerninif  God,  siivce  every  one  in  the  heavens  lias  a 
place  according  to  his  idea  of  God.  —  T.  C  R.  110. 

1839.  I  have  often  seen  a  certain  Englishman, 
who  became  celebrated  by  a  book  he  published 
some  years  ago,  in  which  he  attempted  to  establish 
the  doctrine  of  a  conjunction  of  faith  and  charity, 
by  an  infiux,  and  interior  operation  of  the  Holy 
Spirit.  He  gave  out,  that  this  influx  affected  man 
in  an  inexpressible  manner,  and  without  his  being 
conscious  of  it,  but  did  not  toucli,  much  legs  man- 
ifestly move  his  will,  or  excite  his  thought,  to  do 
any  thing  as  of  himself,  except  permissively ;  the 
reason  being,  that  nothing  of  man  might  enter 
into  union  with  the  Divine  Providence ;  also,  that 
thus  evils  might  not  appear  in  the  sight  of  God. 
He  therefore  excluded  the  external  exercises  of 
charity  from  having  any  concern  in  salvation,  but 
admitted  them  for  the  sake  of  the  public  good. 
Since  his  arguments  were  ingenious,  and  the  snake 
in  the  grass  was  not  seen,  his  book  was  received 
as  most  orthodox.  This  author  retained  the  same 
dogma  afler  his  departure  from  the  world,  nor 
could  he  recede  from  it,  because  it  was  confirmed  in 
him.  The  angels  conversed  with  him,  and  told  him, 
that  his  dogma  was  not  truth,  but  mere  ingeniosity, 
aided  by  eloquence,  and  that  the  truth  is,  that  man 
ought  to  shun  evil,  and  do  good,  as  from  himself, 
yet  with  an  acknowledgment,  that  it  is  from  the 
Lord,  and  that  there  is  no  faith  before  this  is  done, 

—  still  less,  they  said,  is  the  mere  thought,  faith, 
which  iis  called  so.  And  since  this  was  opposed 
to  his  dogma,  it  was  permitted  him,  of  his  own 
sagacity,  to  inquire  further,  whether  any  such  un- 
known influx,  and  internal  operation,  apart  from 
the  external  operation  of  man,  is  possible.  He 
was  then  seen  to  strain  his  mind,  and  to  wander 
about  (pervagari  vias)  in  thought,  always  in  the 
persuasion,  that  man  was  no  otherwise  renewed 
and  saved ;  but  as  often  as  he  came  to  the  end  of 
his  journey,  his  eyes  were  opened,  and  he  saw  that 
he  was  wandering,  and  even  confessed  it  to  those 
who  were  present.  I  saw  him  wandering  thus  for 
two  years,  and  in  the  end  of  his  journeyings,  I 
heard  him  confess,  that  no  such  influx  is  given, 
unless  evil  in  the  external  man  be  removed,  which 
is  effected  by  shunning  evils  as  sins,  as  if  from 
one's  self;  and  I  heard  him  at  length  declaring, 
that  all  who  confirm  themselves  in  tliat  heresy, 
will  be  insane  from  the  pride  of  self-intelligence. 

—  L.  J.  46.  {For  confirmations  of  evil  in  the  ivill, 
see  also,  1164-1178.) 

Difficulty  of  extirpating  Falses. 

1840.  They  who  have  confirmed  themselves 
against  the  truths  and  goods  of  faith,  as  all  do 
who  live  evilly,  close  with  themselves  the  internal 
man  above,  and  open  it  beneath,  whence  their  in- 
ternal man  looks  only  at  those  things  which  are 
beneath,  that  is,  into  the  external  or  natural  man, 
and  through  that  man  into  those  things  which  are 
in  the  world,  and  into  those  things  wliich  encom- 
pass its  body,  and  which  are  upon  the  earth  ;  and 
when  this  is  the  case,  they  look  downwards,  which 
is  towards  hell.  With  such  the  internal  man  can- 
not be  opened  towards  heaven,  unless  the  things 
negative  of  truth,  or  affirmative  of  the  false,  which 
have  closed  it,  are  first  shaken  ofl^,  and  they  nnist 
be  shaken  off  while  in  the  world,  which  cannot 
be  efix!Cted  but  by  a  total  inversion  of  the  life,  thus 
during  several  years :  for  falses  arrange  them- 
selves by  seriesea,  and  make  continual  connection 
with  each  other,  and  form  the  natural  mind  itself, 


I  and  its  view  as  to  those  things  which  are  of  tlie 

church   and    lieaven  ;  hence  it  is,  that  all  things 

which  are  of  faith  and  charity,  that  is,  which  are 

of  the  doctrine  of  the  church,  or  which  are  of  the 

Word,  in  general   all  heavenly  and  divine  things, 

are  to  them  thick  darkness,  and  on  the  other  hand, 

;  worldly  and   terrestrial  things  are  light  to  them : 

hence  it  is  evident,  that  to  destroy  the  falses  with 

I  such,  is  to  destroy  the  life   itself,  and  if  they  are 

;  to  have  a  new  [principle]  of  life,  that  falses  must 

be    successively    extirpated,    and    in   their    place 

1  truths  and  goods  implanted,  which  in  like  manner 

[  shall  form  continual  connection  with   each  other, 

and  be  arranged  into  seriescs  .  this  is  meant  by  the 

total  inversion  of  the  life,  which  cannot  be  given 

except  during  several  years.  — »'?.  C.  9256. 

Source  of  spiritual  Light. 

1841.  It  is  known,  that  one  man  excels  another 
in  the  faculty  of  understanding  and  of  perceiving 
what  is  honest  in  moral  life,  what  is  just  in  civil 
life,  and  what  is  good  in  spiritual  life.  The  cause 
consists  in  the  elevation  of  the  thought  to  those 
things  which  are  of  heaven  ;  thence  the  thought 
is  withdrawn  from  the  external  things  of  sense : 
for  they  who  think  only  from  the  things  of  sense, 
cannot  at  all  see  what  is  honest,  just,  and  good ; 
wherefore  they  trust  to  others,  and  speak  much 
from  the  memory,  and  hereby  appear  to  themselves 
wiser  than  others.  But  they  who  are  able  to  think 
above  the  things  of  sense,  if  the  things  which  arc 
in  the  memory  be  in  orderly  arrangement,  are  in  a 
superior  faculty  of  understanding  and  perceiving, 
and  this  according  to  the  degree  in  which  they  view 
things  from  the  interior.  — ./?.  C  6598. 

1842.  Intellectual  light  has  been  given  me, 
taken  away,  diminished,  and  moderated,  in  think- 
ing, speaking,  and  writing,  and  this  frequently, 
and  it  has  been  given  me  to  perceive  the  varieties 
and  discriminations:  the  light  itself  was  perceived 
as  an  illumination,  which  illustrated  the  substances 
of  the  interior  sight,  as  the  lumen  of  the  sun  the 
organs  of  corporeal  sight ;  that  general  ilumina- 
tion  caused  the  objects  of  things  to  appear,  as  the 
objects  of  the  earth  appear  to  an  illuminated  eye; 
and  I  have  been  instructed,  that  those  variations 
existed  according  to  communications  with  heav- 
enly societies.  —  Jl.  C.  6()08. 

1843.  When  man  is  in  good,  and  from  good  in 
truths,  he  is  then  elevated  into  that  divine  light,  and 
into  interior  light,  according  to  the  quantity  and 
quality  of  good  ;  hence  he  has  common  illustration, 
in  which  from  the  Lord  he  sees  innumerable 
truths,  which  he  perceives  from  good  ;  and  then 
he  is  led  of  the  Lord  to  apperceive  and  imbue 
those  things  that  are  suitable  to  him,  and  this  as 
to  the  most  single  things  in  order,  as  is  conducive 
to  his  eternal  life.  —  .1.  C.  9407. 

1844.  Persons  who  do  not  think  sanely,  cannot 
believe  that  all  things  relating  to  the  New  Church 
can  appear  in  light,  but  let  them  know  that  this  is 
possible,  inasmuch  as  every  man  has  exterior  and 
interior  thought ;  interior  thought  is  in  the  light  of 
heaven,  and  is  called  perception,  and  exterior 
thought  is  in  the  light  of  the  world  ;  and  the  under- 
standing of  every  man  is  such,  that  it  can  be  elevated 
even  into  the  light  of  heaven,  and  also  is  elevated, 
if  from  any  principle  of  delight  he  desires  to  see 
the  truth ;  that  this  is  the  case,  has  been  given 
to  know  from  much  experience,  concerning  which, 
wonderful  things  may  be  seen  in  the  Wisdom  of 
Angels  concerning  the  Divine  Providence  ;  and 
still  more  in  the  Wisdom  of  Angels  concerning 
the  Divine  Love  and  Divine  Wisdom  ;  for  the  de- 


374 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


light  of  love  and   wisdom  elevates   the   thought,  ] 
enabling  it  to  see  as  in  the  light  that  a  thing  is  so, 
although  the  man  had  never  heard  of  it  before  : ; 
this  light,  which  illuminates  the  mind,  flows  from  j 
no  other  source  but  out  of  heaven  from  the  Lord  ; 
and  whereas  thoy  who  are  to  be  of  the  New  Jeru- 
salem will  directly  approach  the   Lord,  that  light  1 
will  flow  in  in  the  way  of  order,  which  is,  through  ! 
the  love  of  the  will  into  the  perception  of  the  un- 
derstanding.    But  they  who  have  continned  them- 
selves   in    this    tenet,   that   the   understanding  in , 
matters  of  a  theological  nature  is  to  see  nothing,  j 
but  that  people  ought  blindly  to  believe  what  the  j 
church  teaches,  cannot  see  any  truth  in  the  light, 
for  they  have  obstructed  the  passage  of  the  light  [ 
into  themselves.  —  Jl.  E.  13'23.  | 

Reasonings,    Ratiocinations,   Scientifics,    and  i 
Philosophies.  i 

1845.  To  unravel  the  mysteries  of  faith  by  the  ; 
facts  of  science,  is  as  impossible  as  for  a  camel  to  ! 
pass  through  the  eye  of  a  needle,  or  for  a  rib  to 
regulate  the  movements  of  the  purest  fibres  of  the  1 
chest  or  of  the  heart ;  —  so  gross,  yea  much  more  so, ! 
are  the  sensual  and  scientific  principles,  when  com-  ' 
pared  with  such  as  are  spiritual  and  celestial.  He 
who  seeks  only  to  investigate  the  secrets  of  nature, 
which  are  innumerable,  with  difficulty  discovers  a 
single  one,  and  as  experience  proves,  in  the  course  I 
of  his  investigation,  is  liable  to  fall  into  many 
errors.  How  nuich  more  likely  then  is  this  to  be 
the  case,  whilst  investigating  the  hidden  truths  of  ; 
spiritual  and  celestial  life,  where  myriads  of  mys-  j 
teries  exist  for  one  that  is  to  be  found  in  nature !  For 
the  sake  of  illustrating  this  point  let  us  take  the 
following  instance  :  man  of  himself  cannot  act 
otherwise  than  wickedly,  and  avert  himself  from 
the  Lord ;  yet  it  is  not  the  man  who  acts  thus,  but 
as  he  is  incited  by  the  evil  spirits  who  are  attend- 
ant upon  him ;  nor  do  the  evil  spirits  so  act  except 
from  the  evil  itself  which  they  have  appropriated ; 
nevertheless  man  does  evil,  and  turns  himself 
away  from  the  Lord,  and  is  in  fault ;  and  yet  he 
lives  only  from  the  Lord.  So,  on  the  other  hand, 
man  of  himself  cannot  possibly  do  good,  and  turn 
towards  the  Lord,  but  by  the  ministry  of  angels  ; 
neither  can  the  angels,  except  from  the  Lord  alone  ; 
and  yet  man  may  as  of  himself  do  good,  and  turn 
to  the  Lord.  Neither  the  senses,  nor  science,  nor 
philosophy,  can  conceive  such  truths  as  these ; 
and  if  consulted  would  utterly  deny  their  possi- 
bility, although  in  themselves  most  certain.  Thus 
it  is  also  in  all  other  similar  cases.  From  what 
has  been  said  it  is  evident,  that  they  who  consult 
the  senses  and  science  about  matters  of  faith,  not 
only  fiUl  into  doubt,  but  also  into  a  state  of  denial, 
and  thus  of  darkness  ;  and,  in  the  absence  of  light, 
the  rein  is  given  to  every  concupiscence.  For 
such  persons  as  believe  what  is  false,  act  accord- 
ingly, and,  denying  the  existence  of  what  is  spirit- 
ual and  celestial,  they  regard  only  what  is  corpo- 
real and  worldly.  Thus  their  affections  become 
centred. in  themselves  and  the  world;  and  a  false 
sentiment  removing  all  restraint  over  the  inclina- 
tions of  the  natural  man,  gives  rise  to  evils  of  life. 

—  J.  c.  23:3. 

184G.  Those  are  called  drunkards,  who  believe 
nothing  but  what  they  comprehend,  and  therefore 
investigate  the  mysteries  of  faith  ;  in  consequence 
of  which  they  necessarily  fall  into  errors,  since 
they  are  under  the  guidance  of  sensual,  scientific, 
or  philosophical  knowledge  only.  The  thinking 
principle  of  man  is  merely  terrestrial,  corporeal, 
and  material,  being  formed  by  the  knowledge  ac- 
quired from  terrestrial,  corporeal,   and    material 


objects,  which  continually  adhere  thereto,  and  in 
which  the  ideas  of  his  thought  are  founded  and 
terminated.  Now,  to  think  and  reason  from  those 
ideas  concerning  things  divine,  is  to  plunge  into 
erroneous  and  perverse  opinions  ;  and  it  is  as  im- 
possible for  a  man  thence  to  obtain  faith,  as  for  a 
camel  to  pass  through  the  eye  of  a  needle.  The 
error  and  insanity  hence  derived  are  called  in  the 
Word  drunkenness ;  and  souls  or  spirits  in  an- 
other life  who  argue  about  the  truths  of  faith  and 
against  them,  become  like  drunken  persons,  con- 
ducting themselves  similarly  ;  but  of  these,  by  the 
divine  mercy  of  the  Lord,  more  will  be  said  l)ere- 
aftcr.  The  spirits  who  are  principled  in  a  faith 
grounded  in  charity,  are  readily  distinguished  from 
those  who  are  not.  They  who  are  in  such  a  faith 
do  not  dispute  about  its  truths,  but  say  that  they 
are  so,  and  confirm  them,  so  far  as  they  can,  by 
the  experience  of  the  senses,  and  by  scientific  and 
analytical  reasoning  ;  and  when  any  obscurity  in- 
tervenes, which  they  cannot  clear,  they  set  it  aside, 
and  never  suffer  it  to  lead  them  into  doubt,  urging 
their  very  limited  capacity,  and  therefore  the  folly 
of  thinking  a  thing  not  to  be  true  because  they  do 
not  comprehend  it.  These  are  they  who  are  prin- 
cipled in  charity  ;  but  those,  on  the  other  hand, 
whose  faith  is  not  so  grounded,  are  only  desirous 
of  disputing  about  it,  and  of  knowing  how  it  can 
be  proved,  urging  that  unless  they  know  how  it  is 
true,  they  cannot  possibly  credit  it.  From  this 
circumstance  alone  they  are  instantly  discovered 
to  have  no  faith  at  all,  and,  as  a  proof  of  it,  they  not 
only  doubt,  but  in  their  hearts  even  deny  [every 
doctrine] ;  and  when  instructed  how  it  is,  they  still 
continue  obstinate,  heaping  up  errors  upon  errors, 
starting  fresh  objections,  and  would  if  possible 
persist  in  doing  so  to  all  eternity.  It  is  these,  or 
such  as  these,  who  in  the  Word  are  said  to  be 
drunk  with  wine  or  strong  drink ;  as  in  Isai- 
ah: "  They  also  have  erred  through  wine,  and 
through  strong  drink  are  out  of  the  way ;  the 
priest  and  the  prophet  have  erred  through  strong- 
drink  ;  they  are  swallowed  up  of  wine,  they  are 
out  of  the  way  through  strong  drink,  they  err  in 
vision."  Again,  in  the  same  prophet :  "How  say 
ye  to  Pharaoh,  I  am  the  son  of  the  wise,  the  son 
of  ancient  kings  ?  —  Where  are  thy  wise  men, 
!  and  let  them  tell  thee  now.  —  Jehovah  hath  min-- 
gled  a  spirit  of  perversities  in  the  midst  tliereof, 
and  they  have  caused  Egypt  to  err  in  every  work 
thereof,  as  a  drunken  man  staggereth  in  his  vomit" 
(xix.  11, 12,  14).  A  drunken  man  here  denotes  those 
j  who  desire  to  investigate  spiritual  and  celestial 
subjects  by  the  light  of  science  ;  and  Egypt  signi 
fies  the  scientific  principle,  and  hence  calls  him 
self  the  son  of  the  wise.  They  who  believe  noth 
ing  but  whfit  they  comprehend  by  the  eyidence 
of  the  senses  and  the  light  of  science,  were  also 
called  mighty  to  drink  ;  as  in  Isaiah  :  "  Woe  unto 
them  that  are  wise  in  their  own  eyes,  and  prudent 
[intelligent]  in  their  own  sight !  Woe  unto  tl>9m 
that  are  mighty  to  drink  wine,  and  men  of  strength 
to  mingle  strong  drink!"  (v- 21,  22).  They  are 
said  to  be  wise  in  their  own  eyes  and  intelligent 
in  their  own  sight,  because  those  who  reason 
against  the  truths  of  faith  deem  themselves  wiser 
than  others.  But  such  as  are  indifferent  to  the 
Word  and  the  trutiis  of  faith,  and  tlius  have  no  in- 
clination to  know  any  thing  about  faith,  denying 
its  principles,  are  described  as  being  drunken  with- 
out wine ;  as  in  Isaiali :  "  They  are  drunken,  but 
not  with  wine,  they  stagger,  but  not  with  strong 
drink,  for  Jehovah  hath  poured  out  upon  you  the 
spirit  of  deep  sleep,  and  hath  closed  your  eyes  * 
(xxix.  9,  10).  —  ^.  C.  1072. 


WRITINGS    OF    EMANUEL    SWEDENBOEG. 


375 


1847.  There  are  spirits  who  belong  to  the  province 
of  the  skin,  especially  that  part  of  it  which  is  scaly, 
who  are  disposed  to  reason  on  all  subjects,  havinff 
no  perception  of  what  is  good  and  true  ;  nay,  the 
more  they  reason,  the  less  perception  they  have. 
They  suppose  wisdom  to  consist  in  reasoning,  and 
practise  it  that  they  may  appear  to  be  wise.  These 
are  informed  that  it  is  the  character  of  angelic 
wisdom  to  perceive  whether  a  thing  is  good  and 
true  without  reasoning  :  but  it  is  inconceivable  to 
them  that  such  perception  can  possibly  exist. 
These  consist  of  such  persons,  as,  during  the  life 
of  the  body,  had  confused  truth  and  goodness  by 
scientific  and  fjhilosophical  studies  and  disputa- 
tions, whence  they  regarded  th'Mnselvcs  as  more 
learned  than  others,  undertaking  to  establish  their 
reasonings  by  science  and  philosophy,  without 
having  first  taken  any  principles  of  truth  from  tiie 
Word.  From  this  cause,  they  have  a  less  share 
of  common  sense  than  the  rest  of  mankind.  —  ./?. 
C.  1385. 

1848.  So  long  as  men  remain  in  debate  whether 
a  thing  e.vist,  and  whether  it  be  so,  they  can  never 
make  any  advance  into  any  thing  of  wisdom  ;  for 
in  the  thing  itself  concerning  which  they  debate, 
there  are  innumerable  particulars  which  they  can 
never  see  so  long  as  they  do  not  acknowledge 
that  thiag,  for  all  and  single  things  pertaining 
thereto  are  then  unknown  ;  the  learning  of  this 
day  scarce  advances  beyond  these  limits,  viz., 
whether  a  thing  exist,  and  whether  it  be  so,  where- 
fore also  tlioy  stand  excluded  from  the  intelligence 
of  truth  ;  as  for  example,  he  who  merely  contends, 
whether  there  exists  an  internal  sense  of  the  Word, 
can  never  see  the  innumerable,  yea,  indefinite 
things,  which  are  in  the  internal  sense  ;  as  again, 
he  who  disputes  whether  charity  be  any  thing  in 
the  church,  and  wliether  or  not  all  things  thereof 
be  of  faitli,  cannot  possibly  know  the  innumerable, 
yea,  indefinite  tilings  which  are  in  charity,  but  re- 
mains altogether  in  ignorance  what  charity  is  ;  the 
like  is  the  case  with  a  life  after  death,  with  the 
resurrection  of  the  dead,  with  the  last  judgment, 
svith  heaven  and  with  hell ;  they  who  only  dispute 
whether  such  tilings  exist,  so  long  stand  out  of 
the  doors  of  wisdom,  and  are  like  persons  who 
only  knock  at  tJie  door,  and  cannot  even  look  into 
wisdom's  magnificent  palaces ;  and  what  is  sur- 
prising, people  of  tliis  description  believe  them- 
selves to  be  wise  in  comparison  with  others,  and 
so  much  the  wiser  in  proportion  as  they  can  the 
better  debate  whether  a  thing  be  so,  and  the  more 
confirm  themselves  that  it  is  not  so  ;  when  yet  the 
simple,  who  are  in  good,  and  whom  they  despise, 
can  perceive  in  a  moment,  without  any  dispute, 
much  more  without  learned  controversy,  both  the 
existence  of  the  thing,  and  its  quality ;  these  have 
a  common  or  general  sense  of  the  perception  of 
trutli,  whereas  tlie  former  have  extinguished  this 
sense  by  such  things  as  seek  first  to  discuss 
whether  tlie  thing  exists  ;  the  Lord  speaks  both 
of  the  former,  and  of  the  latter,  when  he  says,  that 
f.hings  are  hidden  from  the  wise  and  intelligent, 
and  revealed  unto  babes.  Matt  xL  25  ;  Luke  x. 
-21. 1  C.  3428. 

1849.  Feasts  which  were  made  in  the  evening, 
or  suppers,  amongst  the  ancients  who  were  in  con- 
gruous rituals,  signified  nothing  else  than  the  state 
of  initiation  which  precedes  conjunction,  which 
state  is  obscure  with  respect  to  the  state  of  con- 
junction ;  for,  during  man's  initiation  into  truth, 
iiud  vhence  into  good,  all  that  ho  learns  is  obscure 
to  him ;  but.  when  good  is  conjoined  to  him,  and 
he  thcui;o  r^^'arJ^;  truth,  it  then  becomes  clear  to 


him,  and  this  successively  more  and  more,  for  now 
he  is  no  longer  in  doubt  whether  a  thing  be,  or 
whether  it  be  so,  but  ho  knows  that  it  is,  and  that 
it  is  so.  When  man  is  in  this  state,  he  then  be- 
gins to  know  innumerable  things,  for  he  now  pro- 
ceeds from  the  good  and  truth  which  he  believes 
and  perceives,  as  from  a  centre  to  the  circumfer- 
ences, and  in  proportion  as  he  proceeds,  in  the 
same  proportion  he  sees  the  things  which  are 
round  about,  and  successively  extends  his  views, 
by  a  continual  removal  and  dilatation  of  their  bound- 
aries. Thenceforth,  also,  he  commences  from 
every  object  in  the  space  within  those  boundaries 
and  hence,  as  from  new  centres,  he  produces  new 
circumferences,  and  so  forth.  Thence  the  light 
of  truth  from  good  increases  immensely,  and  be- 
comes as  a  continuous  lucidity,  for  he  is  then  in 
the  light  of  heaven,  which  is  from  the  Lord.  But 
with  those  who  are  in  doubt,  and  in  disquisition 
whether  a  thing  be,  and  whether  it  be  so,  these 
innumerable,  yea,  indefinite  things  do  not  at  all 
appear;  all  and  single  things  are  to  them  wholly 
obscure,  and  are  scarcely  regarded  as  one  really 
existing  thing,  but  rather  as  one  thing  whose  ex- 
istence is  doubtful.  In  such  a  state  is  human 
wisdom  and  intelligence  at  this  day,  when  he  is 
deemed  wise  who  can  reason  with  ingenuity 
whether  a  thing  exists,  and  he  is  deemed  still 
wiser  who  can  reason  in  proof  of  its  non-existence. 
— /?.  C.  38:3:3. 

1850.  Every  one  may  see,  that  man  is  governed 
by  the  principles  he  assumes,  be  they  ever  so  false, 
and  that  all  his  knowledge  and  reasoning  favor  his 
principles  ;  for  innumerable  considerations  tending 
to  support  them  readily  present  themselves  to  his 
mind,  and  thus  he  is  confirmed  in  false  sentiments. 
He,  therefore,  who  assumes  it  as  a  principle,  that 
nothing  is  to  be  believed  before  it  is  seen  and  un- 
derstood, can  never  believe,  since  spiritual  and 
celestial  things  are  incapable  of  being  seen  with 
the  eyes,  or  conceived  by  the  imagination.  But 
the  true  order  is,  that  man  be  wise  with  a  wisdom 
derived  from  the  Lord,  that  is,  from  His  Word,  in 
which  case  all  things  succeed  in  their  right  course, 
when  also  he  becomes  enlightened  as  to  his  ra- 
tional faculty  and  by  science.  For  man  is  by  no 
means  forbidden  to  learn  the  sciences,  because 
they  are  both  useful  and  agreeable  to  us  in  this 
life,  nor  is  he  who  is  under  the  influence  of  faith 
prohibited  froui  thinking  and  speaking  as  the 
learned  do  in  the  world  ;  but  then  he  must  be 
guided  by  this  principle,  that  he  believe  the  Word 
of  the  Lord,  and  confirm  spiritual  and  celestial 
truths  by  natural  truths,  in  terms  familiar  to  the 
learned  world,  as  far  as  lies  in  his  power.  Thus 
his  principle  of  action  must  be  derived  from  the 
Lord,  and  not  from  himself;  for  the  former,  spir- 
itually, is  life,  but  the  latter,  death. i.  C.  129. 

1851.  There  is  a  difference  bf'tween  scientific 
truth,  rational  truth,  and  intellectual  trutii,  and 
they  succeed  each  other  in  an  orderly  arrange- 
ment: scientific  truth  is  a  matter  of  science;  ra- 
tional truth  is  scientific  trutli  confirmed  by  reason ; 
intellectual  truth  is  joined  with  an  internal  percep- 
tion that  it  is  so.  This  latter  had  place  with  the 
Lord  in  his  childhood,  and  opened  the  way  to 
things  celestial.  — .4.  C.  1497. 

1852.  This  is  the  case  with  scientifics:  they  are 
procured  in  childhood  with  no  other  end  than  that 
of  knowing:  and,  with  the  Lord,  they  were  pro- 
cured from  the  delights  and  aflfection  of  truth. 
The  scientifics  which  are  procured  in  childhood 
are  of  several  kinds,  but  they  are  disposed  by  the 
Lord  in  orderly  arrangement,  that  they  may  serve 


376 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


to  promote  some  use ;  first,  by  supplying  the  ca- 
pacity of  thinking,  afterwards  to  be  of  use  by 
means  of  thought,  and  lastly,  that  the  uses  they 
point  to  may  take  effect,  that  is,  that  the  very  life 
of  man  may  consist  in  use,  and  may  be  a  life  of 
uses.  These  uses  arc  accomplished  by  the  scien- 
tifics  which  man  imbibes  in  childhood ;  and  witii- 
out  them  the  external  man  cannot  be  conjoined 
with  the  internal,  and  become  together  with  it  a 
form  of  use.  When  man  becomes  such  a  form, 
that  is,  when  all  his  thoughts  originate  in  use  as 
their  end,  and  he  does  all  things  with  a  view  to 
use  (if  not  by  manifest  reflection,  yet  by  tacit  re- 
flection arising  from  acquired  tempers  and  habits), 
then  the  scientitics  which  had  served  to  promote 
the  first  use  in  making  him  rational,  are  destroyed, 
because  they  no  longer  are  subservient  to  that 
purpose  ;  and  so  in  other  cases.  —  ^'i.  C.  1487. 

18.53.  So  far  as  man  has  become  rational  in  the 
world  by  languages  and  by  sciences,  so  far  he  is 
rational  after  death,  and  not  at  all  in  proportion  to 
his  skill  in  languages  and  sciences.  I  have  spoken 
with  several,  whom  those  in  the  world  believed  to 
be  learned  because  they  were  acquainted  with  an- 
cient languages,  as  Hebrew,  Greek,  and  Latin, 
and  who  had  not  cultivated  their  rational  by  the 
things  which  are  written  in  them ;  some  of  them 
seemed  as  simple  as  those  who  knew  nothing  of 
those  languages,  and  some  appeared  stupid,  but 
still  there  remained  witji  tliem  a  pride  as  if  they 
were  wiser  than  otliers.  I  have  spoken  with  some, 
who  believed  in  the  world  that  man  is  wise  in  pro- 
portion to  the  extent  of  liis  memory,  and  who  also 
had  enriclied  the  memory  with  many  things,  and 
spoke  almost  from  it  alone,  thus  not  from  them- 
selves but  from  others,  and  had  not  perfected  their 
rational  at  all  by  the  things  of  memory  :  some  of 
them  were  stupid,  some  sottish,  not  at  all  compre- 
hending any  truth,  whether  it  be  a  truth  or  not, 
and  seizing  upon  all  falscs  which  are  passed  off 
for  truths  by  those  who  call  themselves  learned  ; 
for  from  themselves  they  can  see  nothing,  whether 
it  be  so  or  be  not  so ;  consequently  they  can  see 
nothing  rationally,  when  they  hear  others.  I  have 
also  spoken  with  some  who  had  written  much  in 
the  world,  and  indeed  on  scientific  subjects  of 
every  kind,  and  who  thence  had  acquired  a  wide 
reputation  for  learning.  Some  of  them,  indeed, 
could  reason  concerning  truths  whether  they  be 
truths  or  not  truths ;  some  understood,  when  they 
were  turned  to  those  who  were  in  the  light  of 
truth,  that  they  were  truths,  but  still  they  were  not 
willing  to  understand  them,  wherefore  they  denied 
them  when  they  were  in  their  own  falses,  and  thus 
in  themselves ;  some  had  no  more  wisdom  than  the 
unlearned  vulgar:  thus  each  was  affected  differ- 
ently, as  he  had  cultivated  his  rational  by  the  sci- 
entifics  which  he  wrote  and  copied.  But  those  who 
were  opposed  to  the  truths  of  the  church,  and 
thought  from  scientifics,  and  confirmed  themselves 
by  them  in  falses,  did  not  cultivate  their  ration- 
al, but  only  the  faculty  of  ratiocinating,  which 
faculty  in  tlie  world  is  believed  to  be  rationality. 
But  it  is  a  faculty  separate  from  rationality  ;  it  is 
the  faculty  of  confirming  whatsoever  it  pleases, 
and  from  preconceived  principles  and  from  falla- 
cies, to  see  falses  and  not  truths :  such  persons 
cannot  ever  be  induced  to  acknowledge  truths, 
since  truths  cannot  be  seen  from  falses,  but  falses 
may  be  seen  from  truths.  The  rational  of  man  is 
like  to  a  garden  and  a  shrubbery,  and  also  to 
ground  newly  ploughed  :  the  memory  is  the  ground, 
scientific  truths  and  knowledges  are  the  seeds,  the 
light  and  heat  of  heaven  produce ;  without  these 


there  is  no  germination :  so  also  it  is,  unless  the 
light  of  heaven,  which  is  divine  truth,  and  the 
heat  of  heaven,  which  is  divine  love,  are  admitted ; 
from  these  alone  is  the  rational.  Tlie  angels  are 
exceedingly  grieved  that  the  learned,  for  the  most 
part,  ascribe  all  things  to  nature,  and  that  thence 
they  have  closed  for  themselves  the  interiors  of 
their  own  minds,  so  that  they  can  see  nothing  of 
truth  from  the  light  of  truth,  which  is  the  light  of 
heaven.  In  the  other  life,  therefore,  they  are  de- 
prived of  the  faculty  of  ratiocinating,  lest  by  rea- 
sonings they  should  disseminate  falses  among  the 
simple  good,  and  should  seduce  them ;  and  they 
are  sent  into  desert  places.  —  H.  H.  4G4. 

1854.  Doctrinal  truths  are  founded  upon  scien- 
tific truths,  insonmcii  that  man  can  form  and  retain 
no  idea,  notion,  or  conception  of  them,  except  from 
scientifics  ;  but  scientific  truths  are  founded  upon 
sensual  truths,  for  without  sensual  truths,  scientific 
truths  cannot  be  comprehended  by  man ;  thus  they 
succeed  in  order  with  man ;  wherefore  until  man 
is  in  adult  age,  and  by  sensual  and  scientific  truths 
is  in  doctrinals,  he  cannot  be  regenerated,  for  he 
cannot  be  confirmed  in  the  truths  of  doctrinals, 
except  by  ideas  derived  from  things  sensual  and 
scientific  ;  for  nothing  is  ever  given  with  man  in 
his  thought,  even  as  to  the  deepest  arcanum  of 
faith,  which  has  not  with  it  a  natural  and  sensual 
idea,  although  man  is  in  general  ignorant  of  its 
quality  ;  but  in  another  life,  if  he  desires  it,  it  is 
presented  to  view  before  his  understanding,  and 
even,  if  he  covets,  before  his  sight,  for  in  another 
life,  however  incredible  it  appears,  such  things  may 
really  be  presented  to  ocular  view.  —  A.  C.  3310. 

1855.  Genuine  reasonings  concerning  things 
spiritual,  exist  from  the  influx  of  heaven  into  the 
spiritual  man,  and  thence,  by  tlie  rational,  into  the 
sciences  and  knowledges  which  are  in  the  natural 
man,  by  which  the  spiritual  man  confirms  himself  i 
this  way  of  reasoning  concerning  spiritual  things 
is  according  to  order :  but  the  reasonings  con- 
cerning spiritual  things,  which  are  effected  from 
the  natural  man,  and  still  more  those  which  are 
effected  from  tiie  sensual  man,  are  altogetlier  con- 
trary to  order,  for  the  natural  man,  and  especially 
the  sensual  man,  camiot  flow  into  the  spiritual  man,, 
and  from  himself  see  any  thing  there,  for  physical 
influx  is  not  given  ;  but  the  spiritual  man  can  flow 
into  the  natural,  and  thence  into  the  sensual,  since 
spiritual  influx  is  given.  —  A.  E.  5(59. 

Affirmative  and  negative  States  of  Mind. 

1856.  There  are  two  principles,  one  wjiich  leads 
to  all  folly  and  madness,  another  which  leads  to 
all  intelligence  and  wisdom  ;  the  former  principle 
is  to  deny  all  things,  as  when  a  man  says  in  his 
heart  that  he  cannot  believe  such  things,  until  he 
is  convinced  by  what  he  can  comprehend  or  be 
sensible  of;  this  principle  is  what  leads  to  all  folly 
and  madness,  and  may  be  called  the  negative  prin- 
ciple ;  the  other  principle  is  to  atfi.rm  the  things 
which  are  of  doctrine  irom  tlie  Word,  as  when  a 
man  thinks  and  believes  with  himself  that  they 
are  true  because  the  Lord  has  said  so ;  this  princi- 
ple is  what  leads  to  all  intelligence  and  wisdom,, 
and  may  be  called  the  aflirmative  principle.  They 
who  think  from  the  negative  principle,  the  more 
they  consult  things  rational,  scientific,  and  phil- 
osophical, do  but  so  much  the  more  plunge  them- 
selves into  darkness,  till  at  length  they  come  to 
deny  all  things  ;  the  reason  is,  because  no  one  can 
from  things  inferior  comprehend  things  superior, 
that  is,  things  spiritual  and  celestial,  still  less  things 
Divine,  inasmuch  as  they  transcend  all  understand- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


377 


ing :  and  moreover  in  sucli  case,  all  things  are  in- 
volved in  negatives  from  the  principle :  bnt  on  the 
contrary,  they  who  think  from  the  affirmative  prin- 
ciple, may  confirm  themselves  in  things  spiritual 
and  celestial  by  whatever  rationals,  by  whatever 
scientifics,  yea,  by  philosophicals,  as  fiir  as  lies  in 
their  power,  all  such  things  being  given  them  for 
confirmation,  and  affording  them  fuller  ideas. 
Moreover,  there  are  some  persons,  who  are  in 
doubt  before  they  deny,  and  there  arc  others,  who 
are  in  doubt  before  they  affirm  ;  they  who  arc  in 
doubt  before  they  deny,  are  those  who  incline  to 
a  life  of  evil,  and  when  this  life  bears  them  away, 
then  as  mucii  as  they  think  concerning  things  spir- 
itual and  celestial,  so  much  they  deny  :  but  they 
who  are  in  doubt  before  they  affirm,  are  those  who 
incline  to  a  life  of  good,  to  which  life  when  they 
suffer  themselves  to  be  bent  by  the  Lord,  then  as 
much  as  they  tiiink  concerning  those  things,  so 
much  they  affirm  them.  —  .1.  C.  25(58. 

1857.  But  let  the  above  be  illustrated  by  examples. 
It  is  from  the  doctrine  of  the  Word,  that  the  first 
and  principal  (thing)  of  doctrine  is  love  to  the  Lord 
and  charity  towards  the  neighbor ;  they  who  are 
in  the  affirmative  in  this,  may  enter  into  whatever 
rationals  and  scientifics,  yea,  sensuals,  they  please, 
every  one  according  to  his  gift,  his  science,  and  his 
experience,  yea,  the  more  they  enter,  the  more  they 
are  confirmed,  for  universal  nature  is  full  of  con- 
firmation. But  they  who  deny  this  first  and  prin- 
cipal of  doctrine,  and  wish  first  to  be  convinced 
that  it  is  so,  by  scientifics  and  rationals,  never  suf- 
fer themselves  to  be  convinced,  because  they  deny 
in  heart,  and  continually  insist  on  some  other  prin- 
ciple, which  they  believe  essential ;  at  length  by 
confirmations  of  their  own  principle,  they  so  blind 
themselves,  that  they  cannot  even  know  what  love 
to  the  Lord  is,  and  what  love  towards  the  neighbor 
is  ;  and  inasmuch  as  they  confirm  themselves  in 
things  contrary  thereto,  they  also  finally  confirm 
themselves  in  this,  that  there  cannot  be  any  other 
love  attended  witli  delight,  but  the  love  of  self 
and  of  the  world,  and  their  confirmation  herein 
is  such,  that,  if  not  in  doctrine,  yet  in  life,  they 
embrace  infernal  love  instead  of  heavenly  love. 
Let  us  take  also  another  example.  It  is  one 
of  the  primary  points  of  the  doctrine  of  faith, 
that  all  good  is  from  the  Lord,  and  all  evil  from 
man,  or  from  self:  they  who  are  in  the  affirm- 
ative respecting  this,  may  confirm  themselves  by 
many  things  both  rational  and  scientific  ;  as,  that 
it  is  impossible  for  any  good  to  flow  in  from  any 
other  source  than  from  good  itself,  that  is,  from  the 
fountain  of  good,  thus  from  the  Lord,  and  that  this 
must  needs  be  the  beginning  or  origin  of  good  ; 
and  this  they  may  illustrate  to  themselves  by  all 
things  which  are  truly  good  in  themselves,  in  oth- 
ers, in  the  community,  yea,  in  the  created  universe  : 
but  they  who  are  in  the  negative  principle,  confirm 
themselves  in  the  contraries,  by  all  things  which 
come  under  their  consideration,  insomuch  that  at 
length  they  do  not  know  what  good  is,  but  dispute 
with  each  other  what  is  the  higliest  good,  being  in 
deep  ignorance  that  celestial  and  spiritual  good, 
which  is  from  the  Lord,  is  that  good,  by  which 
every  inferior  good  is  vivified,  and  that  thence  de- 
light is  truly  delightful ;  some  also  conceive,  that 
good,  if  not  from  themselves,  could  not  possibly 
come  from  any  other  source.  Let  it  be  for  anoth- 
er example,  that  they  who  are  in  love  to  the  Lord, 
and  in  charity  towards  the  neighbor,  can  receive 
the  truths  of  doctrine,  and  have  faith  in  the  Word, 
but  not  they  who  are  in  the  life  of  self-love  and  the 
love  of  the  world  ;  or  what  is  the  same  thing,  that 
48 


they  who  are  in  good,  can  believe,  but  not  they  who 
are  in  evil.  Those  who  are  in  the  affirmative  prin- 
ciple, confirm  this  rationally  and  scientifically  by 
numberless  things  ;  rationally,  by  the  consideration 
that  truth  and  good  agree  together,  but  not  truth 
and  evil,  and  that  as  in  evil,  so  also  from  evil  is 
every  false,  and  that  if  in  some  cases  there  be  still 
truth,  it  is  in  the  lips,  and  not  in  the  heart;  scien- 
tifically, by  many  considerations,  as  that  truths 
shun  evils,  and  that  evils  spew  out  truths.  But 
they  who  arc  in  the  negative  principle,  confirm 
themselves  in  this,  that  every  one, 'of  whatever 
quality  he  be,  oven  though  he  live  in  continual 
hatred,  in  the  delights  of  revenge,  and  in  deceits, 
is  capable  of  believing  like  others,  and  this,  until 
they  reject  altogether  the  good  of  life  from  doc- 
trine, which  being  rejected  they  believe  nothing. 
For  the  further  illustration  of  this  subject,  let  us 
take  another  example  respecting  the  Word.  They 
who  are  in  the  affirmative  respecting  the  Word, 
that  it  is  so  written  as  to  have  an  internal  sense, 
which  does  not  appear  in  the  letter,  may  confirm 
themselves  herein  by  many  rational  considerations, 
as,  that  by  the  Word  man  has  connection  with 
heaven  ;  that  there  are  correspondences  of  things 
natural  with  things  spiritual,  and  that  these  latter 
do  not  so  easily  appear ;  that  the  ideas  of  interior 
thought  are  altogether  different  from  material  ideas 
which  fall  into  expressions  of  speech  ;  that  man, 
during  his  abode  in  the  world,  may  also  be  in 
heaven  (inasmuch  as  he  was  born  to  live  in  both), 
by  means  of  the  Word  which  is  for  both  ;  that  a 
certain  Divine  light  flows  in  with  some,  into  their 
intellectuals  and  into  their  affections,  whilst  the 
Word  is  read  ;  that  it  is  necessary  somewhat  should 
be  written  which  cnine  down  from  heaven,  and  that 
consequently  that  somewhat  cannot  be  such  in  its 
origin  as  it  is  in  the  letter  ;  that  nothing  can  be 
holy,  but  by  virtue  of  a  holiness  which  is  within. 
They  may  also  confirm  themselves  herein  by  sci- 
entifics ;  as,  that  in  old  time  men  were  in  represen- 
tatives, and  that  the  writings  of  the  ancient  Church 
were  such  ;  also  that  hence  the  writings  of  several 
even  amongst  the  Gentiles  were  such  ;  and  that 
from  this  ground  the  style  was  venerated  as  holy 
in  the  Churches,  and  as  learned  among  the  Gen- 
tiles ;  the  books  of  several  authors  may  likewise 
be  mentioned  (as  instances  of  this  kind  of  writing). 
But  they  who  are  in  the  negative  principle,  if  they 
do  not  deny  all  this,  still  do  not  believe  it ;  and 
they  persuade  themselves  that  the  Word  is  such 
as  it  is  in  the  letter,  to  appearance  indeed  of  a 
worldly  nature,  yet  still  that  it  is  spiritual ;  but 
where  the  spiritual  is  concealed,  is  of  no  concern 
to  them,  though  for  manifold  reasons  they  are  will- 
ing to  assert  it ;  and  this  they  can  confirm  by  many 
arguments.  In  order  that  this  subject  may  be  pre- 
sented even  to  the  apprehension  of  the  simple,  it 
may  be  expedient  to  illustrate  it  scientifically  by 
the  following  example.  They  who  are  in  the 
affirmative,  that  sight  is  not  of  the  eye,  but  is  of 
the  spirit,  which  by  the  eye,  as  by  an  organ  of  its 
body,  sees  the  things  that  are  in  the  world,  may 
confirm  themselves  by  many  things,  as  from  speech ; 
in  that  when  it  is  heard,  it  refers  itself  to  a  certain 
interior  sight,  and  is  transmuted  into  it,  which 
could  not  be  the  case  unless  there  existed  an  inte- 
rior sight  or  vision  ;  also,  that  whatever  is  thought 
of,  this  is  seen  by  an  interior  sight,  by  some  per- 
sons more  clearly,  and  by  others  more  obscurely  ; 
besides  that  things  of  the  imagination  are  pre- 
sented not  unlike  the  objects  of  sight ;  and  fur- 
ther, that  unless  the  spirit,  which  is  in  the  body, 
saw  that  which  the  eye  as  an  organ  takes  in,  tlie 


378 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


spirit  m  another  life  could  see  nothing,  when  yet 
it  must  needs  be,  that  it  will  tliere  see  numberless 
astonishing  things  which  the  eye  of  the  body  can 
never  see.  Moreover,  they  may  reflect  on  dreams, 
especially  those  of  the  Prophets,  in  which  several 
things  were  seen  equally  well,  and  yet  not  by  the 
eyes  :  lastly,  if  they  have  a  taste  for,  and  are  versed 
in  philosophicals,  they  may  confirm  themselves 
by  tliis,  that  things  exterior  cannot  enter  into 
things  interior,  as  things  compounded  cannot  enter 
into  tilings  simple,  consequently  the  things  which 
are  of  the  body  cannot  enter  into  the  tilings  which 
are  of  the  spirit,  but  the  reverse  ;  and  in  like  man- 
ner by  very  many  other  things,  till  at  length  they 
are  persuaded,  that  sight  belongs  to  the  spirit,  and 
not  to  the  eye,  except  from  the  spirit.  But  they 
who  are  in  the  negative  principle,  either  call  all 
these  things  natural,  or  call  them  fantasies  ;  and 
when  they  are  told  that  a  spirit  exerts  and  enjoys 
a  more  perfect  sight  than  man  does  in  the  body, 
they  ridicule,  and  make  light  of  it,  believing  that 
they  shall  then  live  in  darkness  when  they  are  de- 
prived of  the  sight  of  the  eye,  although  the  con- 
trary is  true,  and  they  are  then  in  light.  From 
the  above  examples  it  is  manifest,  what  it  is  to 
enter  from  truths  into  rationals  and  scientifics,  and 
what  to  enter  from  rationals  and  scientifics  into 
truths,  viz.  that  the  former  is  according  to  order, 
but  the  latter  contrary  to  order ;  and  that  when  it 
is  effected  according  to  order,  then  man  is  enlight- 
ened, but  when  contrary  to  order,  then  he  is 
blinded  ;  hence  it  is  clear,  of  how  much  concern 
it  is  that  truths  be  known,  and  be  believed,  for  by 
truths  man  is  enlightened,  whereas  by  falses  he  is 
blinded  ;  by  truths  there  is  opened  an  immense 
and  almost  unbounded  plain  to  the  rational  fac- 
ulty, but  by  falses  respectively  almost  none ;  al- 
though it  appears  otherwise ;  hence  the  angels 
have  so  great  wisdom,  because  they  are  in  truths, 
for  truth  is  the  very  light  of  heaven.  In  another 
life  they  are  readily  distinguished  from  other  spirits 
by  this,  that  concerning  all  things  which  are  of 
faith,  they  reason  whether  it  be  so,  and  though  it 
be  shown  them  a  thousand  and  a  thousand  times 
that  it  is  so,  still  they  raise  negaty/e  doubts  against 
every  confirming  proof,  and  this  to  eternity :  they 
are  in  consequence  blinded  to  such  a  degree,  that 
they  have  not  common  sense,  that  is,  they  cannot 
comprehend  what  is  good  and  true ;  and  yet  every 
one  of  them  supposes  that  he  is  wise  before  all  in 
the  universe,  they  placing  wisdom  in  this,  that  they 
may  be  able  to  penetrate  into  what  is  Divine,  and 
deduce  it  from  the  natural.  Many  who  have  been 
accounted  wise  in  the  world,  are  of  this  sort  more 
especially ;  for  in  proportion  as  any  one  excels  in 
the  gift  of  genius  and  in  science,  and  at  the  same 
time  is  in  the  negative  principle,  in  the  same  pro- 
portion he  is  more  insane  than  others  ;  but  in  pro- 
portion as  he  excels  in  the  gift  of  genius  and  in 
science,  and  is  in  the  affirmative  principle,  he  is 
capable  of  becoming  more  wise  than  others.  To 
cultivate  the  rational  by  sciences,  is  in  no  wise  for- 
bidden, but  it  is  forbidden  to  close  up  the  mind 
against  the  truths  of  faith,  which  are  of  the  Word. 
—  A.C.  2588. 

The  Learned  are  in  general  less  wise  than  the 
Simple. 

1858.  I  have  occasionally  conversed  with  the 
spirits  concerning  the  learned  of  the  present  age, 
that  they  know  only  to  distinguish  man  into  inter- 
nal and  external,  and  that  they  know  this,  not  from 
any  reflection  on  the  interiors  of  thoughts  and  af- 
fections in  themselves,  but  from  the  Word  of  the 


Lord ;  and  that  still  they  are  ignorant  what  the 
internal  man  is,  and  that  many  even  have  doubts 
whether  it  exists,  and  also  deny  its  existence,  be- 
cause they  do  not  live  the  life  of  the  internal  man, 
but  of  the  external ;  and  that  they  are  much  se- 
duced by  the  appearance  respecting  brute  ani- 
mals, in  that  they  seem  to  have  the  same  organs, 
viscera,  senses,  appetites,  and  affections  as  man. 
And  it  was  said,  that  the  learned  know  less  of 
such  subjects  than  the  simple,  and  that  still  they 
seem  to  themselves  to  know  much  more  ;  for  they 
debate  and  dispute  about  the  intercourse  of  the 
soul  and  body,  yea,  about  the  nature  of  the  soul, 
what  it  is,  when  yet  the  simple  know  that  the  soul 
is  the  internal  man,  and  that  it  is  the  spirit  which 
is.  to  live  after  the  death  of  the  body ;  also  that  it 
is  the  real  man  which  is  in  the  body.  Moreover, 
that  the  learned,  more  than  the  simple,  make  them- 
selves like  brutes,  and  ascribe  all  things  to  nature, 
and  scarcely  any  thing  to  the  Divine ;  and  further, 
that  they  do  not  reflect  that  man,  in  distinction 
from  other  animals,  has  a  capacity  of  thii^king 
about  heaven,  and  about  God,  and  thereby  of  being 
elevated  above  himself,  consequently  of  being 
joined  to  the  Lord  by  love,  and  thus  of  necessarily 
living  after  death  to  eternity.  And  that  they  are 
especially  ignorant,  that  all  and  single  things  be- 
longing to  man,  depend  on  the  Lord  through  heav- 
en, and  that  heaven  is  the  Grand  Man,  to  which 
all  and  single  things  in  man  correspond,  as  also  all 
and  single  things  in  nature.  — A.  C.  3747. 

1859.  There  were  spirits  with  me,  who,  when 
they  lived  as  men  in  the  world,  were  called 
learned ;  and  they  were  remitted  into  the  state  of 
thought  in  which  they  were  when  in  the  body, 
and  their  thought  was  communicated  to  me,  and 
this  concerning  spirits ;  which  thought  was  such, 
that  they  could  in  no  wise  be  brought  to  believe, 
that  a  spirit  possesses  any  sense  ;  and  the  rest  of 
the  things,  which  they  had  thought  concerning 
spirits  or  souls  after  death,  were  without  all  quali- 
ty. The  reason  was,  because  they  had  mSde  life 
to  consist  in  the  body,  and  by  scientific  and  philo- 
sophic reasonings  had  confirmed  themselves  against 
the  life  of  a  spirit  or  a  soul  after  death ;  hence 
they  had  closed  interior  things  to  themselves,  into 
which  it  was  thereby  impossible  they  could  in  any 
wise  be  elevated.  After  that  they  had  confirmed 
themselves  against  the  things  relating  to  a  life 
after  death,  if  the  greatest  truths  had  then  been 
told  them  on  the  subject,  they  would  have  been  in 
regard  to  them  as  the  blind  who  do  not  see,  and  as 
the  deaf  who  do  not  hear  ;  some  of  them  also  make 
a  mock  at  such  things,  and  the  more  so,  the  more 
they  believe  themselves  wiser  than  others.  But 
the  unlearned,  who  have  been  in  the  good  of  faith, 
are  not  of  this  character,  for  these  have,  not  con- 
firmed themselves  by  any  scientific  and  philosophic 
reasonings  against  those  things  which  are  of  the 
church,  wherefore  their  perception  is  more  extend- 
ed and  clearer;  and  because  they  have  not  closed 
the  interiors,  they  are  in  the  f\iculty  of  receiving 
goods  and  truths.  — .4.  C.  6317. 

1860.  They  who  are  sensual,  and  have  applied 
themselves  to  the  study  of  scientifics,  rarely  com- 
prehend any  thing  of  the  things  which  are  of  heav- 
en ;  for  they  have  immersed  the  thoughts  in  such 
things  as  are  of  the  world,  that  is,  in  terms  and 
distinctions  derived  from  them,  thus  in  sensuals, 
from  which  they  cannot  any  longer  be  elevated, 
and  thus  be  held  in  intuition  over  them;  thus  nei- 
ther can  their  thought  any  longer  be  freely  ex- 
tended around  all  the  plain  of  the  things  of  the 
memory,  and  choose  what  is  suitable,  and  reject 


WRITINGS    OF  EMANUEL  SWEDENBORG. 


379 


what  is  rcpii(T;n;int,  iind  apply  the  things  which  are 
in  any  connection  ;  for  it  is  kept  closed  and  im- 
mersed in  terms,  as  was  said,  and  thence  in  scnsu- 
als  so  tliat  it  cannot  look  around.  This  is  the  rea- 
son that  the  learned  believe  less  than  the  simple, 
yea  also  that  in  heavenly  things  they  are  less  wise  ; 
for  the  simple  can  view  a  thing  above  terms  and 
above  scientifics,  thus  above  sensuals,  but  the 
learned  not  so,  they  view  it  from  terms  and  scien- 
tifics, inasmuch  as  the  mind  is  in  those  things,  thus 
f>ound  as  in  a  jail  or  a  prison.  —  A.  C.  5089. 

Abuse  of  eminent  Talents. 

1861.  There  were  spirits  seen  by  me,  whom  it 
may  be  expedient  to  call  corporeal  spirits  ;  they 
arose  from  a  depth  at  the  side  of  the  sole  of  the 
right  foot,  and  appeared  to  the  sight  of  my  spirit 
as  in  a  gross  body.  When  I  asked  who  they  were 
that  are  of  such  a  quality,  it  was  said,  that  they 
are  those  who  in  the  world  have  been  distinguished 
by  their  talents,  and  also  by  their  proficiency  in 
the  sciences,  and  have  thereby  confirmed  them- 
selves entirely  against  the  Divine,  thus  against 
those  things  which  are  of  the  church  ;  and  be- 
cause they  have  absolutely  persuaded  themselves 
that  all  things  were  to  be  attributed  to  nature, 
they  have  closed  interior  things  to  themselves, 
thus  ti'.e  things  which  appertain  to  the  spirit,  more 
than  others  ;  hence  they  appear  grossly  corporeal. 
Among  tliem  was  one,  who,  during  his  life  in  the 
world,  had  been  known  to  me,  and  who  at  that 
time  was  eminent  for  his  gifts  of  genius  and  his 
erudition ;  but  tliese  things,  which  are  the  means 
of  thinking  well  concerning  things  Divine,  were 
to  him  the  means  of  thinking  against  them,  and 
of  persuading  himself  tliat  they  are  nothing ;  for 
he  who  excels  in  genius  and  learning,  has  more 
things  than  others,  by  which  he  may  confirm : 
hence  he  was  interiorly  obsessed,  but  in  the  ex- 
ternal form  he  appeared  as  a  man  of  civility  and 
good  morals.  —  Jl.  C.  59'Jl. 

Appearances  of  Truth. 

1802.  It  is  to  be  known  that  neither  with  man, 
nor  indeed  with  angels,  are  any  truths  ever  pure, 
that  is,  without  appearances,  all  and  each  of  them 
being  appearances  of  truth ;  nevertheless  they  are 
accepted  of  the  Lord  as  truths,  if  good  be  in  them  ; 
to  the  Lord  alone  pertain  pure  truths,  because  di- 
vine. —  A.  a  3207. 

1863.  There  is  not  given  any  doctrinal,  nor  the 
smallest  part  of  one,  which  is  not  from  the  Lord, 
for  the  Lord  is  doctrine  itself;  hence  it  is  that  the 
Lord  is  called  the  Word,  because  the  Word  is 
doctrine  ;  but  inasmuch  as  every  thing  which  is 
in  the  Lord  is  divine,  and  the  divine  cannot  be 
comprehended  by  any  created  [being],  therefore 
the  doctrinals  which  are  from  the  Lord,  so  far  as 
they  appear  before  created  [beings],  are  not  truths 
purely  divine,  but  are  appearances  of  truth;  never- 
theless in  such  appearances  are  contained  truths 
divine,  and  because  this  is  the  case,  the  appear- 
ances also  have  the  name  of  truths.  —  Jl.  C.  3364. 

1864.  Truths  divine  themselves  are  such,  that 
they  can  never  be  comprehended  by  any  angel, 
still  less  by  any  man,  as  they  exceed  every  faculty 
of  their  understanding :  still,  that  there  may  be 
conjunction  of  the  Lord  with  them,  truths  divine 
flow  in  with  them  in  appearances,  and  when  truths 
divine  are  in  such  appearances,  they  can  both  be 
received  and  acknowledged  ;  this  is  eflfected  ade- 
quately to  the  compreiiension  of  every  one,  where- 
fore appearances,  that  is,  truths  angelic  and  hu- 
man, are  of  a  threefold  degree.  — A.  C.  3362. 


1865.  Unless  man  were  instructed  by  appear- 
ances, he  would  never  suffer  himself  to  be  in- 
structed at  all :  since  what  is  contrary  to  appearance 
he  does  not  believe  or  comprehend,  except  at  a 
late  period  of  life,  when  his  judgment  is  ripened, 
and  he  is  endowed  with  the  faith  of  charity.  — 
Jl.  C.  1838. 

186(!.  In  discoursing  with  good  spirits,  I  have 
taken  occasion  to  remark,  that  many  things  in  the 
Word,  and  more  than  any  one  could  conceive,  are 
spoken  according  to  appearances,  and  according 
to  the  fallacies  of  the  senses  ;  as  where  it  is  said 
that  Jehovah  is  filled  with  wrath,  anger,  and  fury, 
against  the  wicked,  that  he  rejoices  to  destroy 
them  and  blot  them  out,  yea,  that  he  slays  them. 
But  these  modes  of  speaking  were  used,  to  the  in- 
tent that  persuasions  and  evil  lusts  might  not  be 
broken,  but  might  be  bent:  for  to  speak  otherwise 
than  man  conceives,  whose  thoughts  are  derived 
from  appearances,  fallacies,  and  persuasions,  would 
have  been  to  sow  seed  in  the  water,  and  to  speak 
what  would  instantly  be  rejected.  Nevertheless, 
those  forms  of  speech  may  serve  as  common  ves- 
sels for  the  containing  of  things  spiritual  and  ce- 
lestial, since  it  may  be  insinuated  into  them,  that 
all  things  are  from  the  Lord  ;  afterwards,  that  the 
Lord  permits,  but  that  all  evil  is  from  diabolical 
spirits ;  next,  that  the  Lord  provides  and  disposes, 
that  evils  may  be  turned  into  good  ;  lastly,  that 
nothing  but  good  is  from  the  Lord.  Thus  the 
sense  of  the  letter  perishes  as  it  ascends,  and  it 
becomes  spiritual,  afterwards  celestial,  and  lastly 
divine.  — ./J.  C.  1874. 

1867.  Rational  human  truth  does  not  compre- 
hend things  Divine,  because  these  things  are  above 
the  sphere  of  its  understanding,  for  this  truth  com- 
municates with  the  scientifics  which  are  in  the 
natural  man,  and  as  far  as  from  these  it  looks  at 
those  things  which  are  above  itself,  so  far  it 
does  not  acknowledge  them ;  for  this  tnith  is  in 
appearances,  which  it  cannot  put  off;  and  appear- 
ances are  those  things  which  have  birth  from 
things  of  sense,  which  induce  a  belief  as  if  Divine 
things  also  were  of  a  like  nature,  when  yet  these 
are  exempt  from  all  appearances,  and  when  they 
are  mentioned,  this  rational  truth  cannot  believe 
them,  because  it  cannot  comprehend  them.  As 
for  example,  when  it  is  said,  that  man  has  no  life 
but  what  is  from  the  Lord,  the  rational  in  this  case 
supposes  from  appearances,  that  man  cannot  live 
as  from  himself,  when  yet  he  then  first  truly  lives, 
when  he  perceives  that  his  life  is  from  the  Lord. 
Again,  the  rational  from  appearances  supposes  that 
the  good,  which  man  does,  is  from  himself,  when 
yet  there  is  nothing  of  good  from  man's  self,  but 
from  the  Lord.  The  rational  concludes  from  ap- 
pearances, that  a  man  merits  salvation  when  he 
does  good,  when  yet  man  of  himself  can  merit 
nothing,  but  all  merit  is  of  the  Lord.  Man  from 
appearances  supposes,  that  when  he  is  withheld 
from  evil,  and  kept  in  good,  from  the  Lord,  there  is 
nothing  with  him  but  what  is  good,  and  just,  yea, 
and  holy,  when  yet  in  man  there  is  nothing  but 
what  is  evil,  unjust,  and  profane.  Man  from  ap- 
pearances supposes,  that  when  he  does  good  from 
charity,  he  does  it  from  the  voluntary  in  himself, 
when  yet  it  is  not  from  his  voluntary  that  he  does 
it,  but  from  his  intellectual,  in  which  charity  is 
implanted.  Man  from  appearances  concludes, 
that  no  glory  can  possibly  exist  without  the  glory 
of  the  world,  when'yet  in  the  glory  of  heaven  there 
is  not  the  least  of  the  glory  of  the  world.  Man 
from  apppearances  concludes,  that  no  one  can 
love  his  neighbor  more  than  himself,  but  that  all 


380 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


love  begins  from  self,  when  nevertheless  in  celes- 
tial love  there  is  nothing  of  the  love  of  self.  Man 
from  appearances  concludes,  that  there  can  no  light 
exist,  unless  what  is  from  the  light  of  the  world, 
when  yet  in  the  heavens  there  is  not  the  least  of 
this  world's  light,  and  still  there  is  so  great  light, 
that  it  exceeds  the  midday  light  of  this  world  a 
thousand  times.  Man  from  appearances  concludes, 
that  the  Lord  cannot  shine  as  a  sun  before  the 
universal  heaven,  when  nevertheless  all  the  light 
of  heaven  is  from  Him.  Man  from  appearances 
cannot  conceive,  that  there  are  progressive  mo- 
tions in  another  life,  when  ^et  they  appear  to 
themselves  to  progress,  just  as  men  on  earth  do, 
in  their  habitations,  their  courts,  and  their  para- 
dises ;  still  less  can  he  conceive  that  these  pro- 
gressions are  changes  of  state,  which  so  appear. 
Again,  man  from  appearances  cannot  conceive, 
that  spirits  and  angels,  being  removed  from  bodily 
sight,  are  capable  of  being  seen,  nor  that  they  can 
speak  with  man,  when  nevertheless  they  appear  to 
the  internal  siglit,  or  that  of  the  spirit,  more  con- 
spicuous than  man  does  to  man  on  earth  ;  and  in 
like  manner  their  speech  is  heard  more  distinctly  ; 
not  to  mention  thousands  upon  tliousands  of  similar 
things,  whicli  man's  rational  can  by  no  means  be- 
lieve from  its  own  light  (lumen)  born  from  the 
things  of  sense,  and  thereby  darkened.  Yea,  even 
in  natural  things,  the  rational  is  blind,  as  that  it 
cannot  comprehend  how  the  Antipodes  can  stand 
on  their  feet  and  walk,  and  in  very  many  other 
cases :  what  must  it  not  be  then,  in  spiritual  and 
celestial  things,  which  are  far  above  natural  ?  — 
A.  C.  219G. 

1868.  There  are  however  degrees  of  the  ap- 
pearances of  truth ;  natural  appearances  of  truth 
are  mostly  fallacies,  but  when  they  have  place  with 
those  who  are  in  good,  they  are  then  not  to  be 
called  fallacies,  but  appearances,  and  even  truths 
in  some  respect,  for  the  good  which  is  in  them, 
and  in  which  is  the  Divine,  causes  their  essence  to 
be  different ;  but  rational  appearances  of  truth  are 
more  and  more  interior ;  in  them  are  the  heavens, 
that  is,  the  angels  who  are  in  the  heavens.  —  A.  C. 
3207. 

Repentance  of  the  Lord. 

1869.  "  And  it  repented  Jehovah  that  he  had 
made  man  on  the  earth,  and  it  grieved  him  at  his 
heart."  (Gen.  vi.  6.)  That  he  repented,  denotes  the 
Lord's  mercy  in  respect  to  wisdom  ;  and  grieved  at 
heart,  has  a  like  signification  in  reference  to  love. 

1870.  That  by  Jehovah's  repenting  that  he  made 
man  upon  the  earth  is  denoted  mercy,  and  that 
his  grieving  at  heart  has  a  similar  signification,  is 
evident  from  this  circumstance,  that  Jehovah  never 
repents,  because  he  foresees  all  and  every  thing 
from  eternity  ;  and  when  ho  made  man,  that  is, 
created  him  anew,  and  perfected  him  till  he  be- 
came celestial.  He  also  foresaw,  that,  in  process 
of  time,  man  would  be  reduced  to  the  state  here 
described ;  and  therefore  he  could  not  repent. 
This  appears  plainly  from  what  Samuel  said,  "  The 
strength  of  Israel  will  not  lie,  nor  repent"  (1  Sam. 
XV.  29).  And  from  Moses :  •'  God  is  not  a  man 
that  he  should  lie,  neither  the  son  of  man  that  he 
should  repent :  hath  he  said,  and  shall  he  not  do  it  ? 
or  hath  he  spoken,  and  shall  he  not  make  it 
good  ?  "  (Numb,  xxiii.  19). 

1871.  But  repentance  and  grief  of  heart  are 
predicated  of  the  Lord,  because  similar  feelings 
manifest  themselves  in  all  human  mercy  ;  hence 
what  is  here  said  of  the  Lord's   repenting   and 


grieving,  is  spoken  according  to  appearance,  as  is 
the  case  in  various  other  places  in  the  Word. 
What  the  mercy  of  the  Lord  is  none  can  know, 
because  it  infinitely  transcends  the  understanding 
of  man  ;  but  all  men  are  aware  that  human  mercy 
manifests  itself  in  repentance  [of  injuries  committed 
against  others],  and  in  grief  [at  their  sorrows] ; 
and  unless  man  were  to  form  his  ideas  of  mercy 
and  other  affections  from  his  own  apprehension  of 
their  qualities,  it  would  be  impossible  for  him  to 
form  any  idea  of  their  nature,  and  consequently  he 
could  never  receive  instruction  respecting  them. 
This  is  the  reason  why  human  properties  are  often 
predicated  of  the  attributes  of  Jehovah  or  the 
Lord,  as  that  he  punishes,  leads  into  temptation, 
destroys,  and  is  angry  ;  when  yet  in  truth  he  never 
punishes,  nor  leads  any  one  into  temptation  ;  he  de- 
stroys none,  and  is  never  angry.  —  JJ.  C.  586-588. 

Answer  of  the  Lord. 

1872.  That  Jehovah  has  not  any  anger,  is  evi- 
dent from  this,  that  He  is  love  itself,  good  itself, 
and  mercy  itself,  and  anger  is  the  opposite,  and 
also  is  an  infirm  principle,  which  cannot  be  imputed 
to  God  :  wherefore  when  anger  in  the  Word  is 
predicated  of  Jehovah  or  the  Lord,  the  angels  do 
not  perceive  anger,  but  either  mercy,  or  the  re- 
moval of  evil  from  heaven.  .  .  .  That  anger 
in  the  Word  is  attributed  to  Jehovah  or  the  Lord, 
is  because  it  is  a  most  general  truth,  that  all  things 
come  from  God,  thus  both  evils  and  goods  ;  but 
this  most  general  truth,  which  infants,  young  peo- 
ple, and  the  simple,  must  receive,  ought  afterwards 
to  be  illustrated,  namely,  by  teaching  that  evils 
are  from  man,  but  that  they  appear  as  from  God, 
and  that  it  is  so  said,  to  the  intent  they  may  learn 
to  fear  God,  lest  they  should  perish  by  tiie  evils 
which  themselves  do  ;  and  afterwards  may  love 
Him,  for  fear  must  precede  love,  that  in  love  there 
may  be  holy  fear ;  for  when  fear  is  insinuated  into 
love,  it  becomes  holy  from  the  holy  of  love,  and 
then  it  is  not  fear  lest  the  Lord  should  be  angry 
and  punish,  but  lest  thoy  should  act  against  good 
itself,  because  this  will  torment  the  conscience. 
.  .  .  The  reason  why  by  anger  is  meant  clem- 
ency and  mercy,  is  because  all  the  punishments 
of  the  evil  exist  from  the  Lord's  mercy  towards 
the  good,  lest  these  latter  should  be  hurt  by  the 
evil ;  but  the  Lord  does  not  inflict  punishments 
upon  them,  but  they  upon  themselves,  for  evils 
and  punishments  in  the  other  life  are  conjoined. 
The  evil  inflict  punishments  on  themselves  princi- 
pally, when  the  Lord  does  mercy  to  the  good,  for 
then  their  evils  increase,  and  thence  punishments  ; 
it  is  from  this  groijnd  that  instead  of  the  anger  of 
Jehovah,  by  which  are  signified  the  punishments 
of  the  evil,  mercy  is  understood  by  the  angels. 
From  these  considerations  it  may  be  manifest, 
what  the  quality  of  the  Word  is  in  the  sense  of  the 
letter,  also  what  the  quality  of  the  truth  divine  is 
in  its  most  general  sense  or  meaning,  namely,  that 
it  is  according  to  appearances,  by  reason  that  man 
is  of  such  a  quality,  that  when  he  sees  and  appre- 
hends from  his  sensual,  he  believes,  and  what  he 
does  not  see,  neither  appreiiend  from  his  sensual, 
he  does  not  believe,  thus  does  not  receive.  Hence 
it  is,  that  the  Word  in  the  sense  of  the  letter,  is 
according  to  those  things  which  appear ;  neverthe- 
less in  its  interior  bosom  it  contains  a  store  of 
genuine  truths,  and  in  its  inmost  bosom  truth  di- 
vine itself,  which  proceeds  immediately  from  the 
Lord,  thus  also  divine  good,  that  is  the  Lord  Him- 
self.—./3.  C.  6997. 


"WRITINGS    OF    EMANUEL    SWEDENBORG. 


3S1 


Reveliitions. 

1873.  All  revelation  is  either  from  discourse 
with  angels  throujrh  whom  the  Lord  speaks,  or 
from  perception.  In  regard  to  revelations  being 
either  from  porcnption,  or  from  discourse  with 
angels  through  whom  the  Lord  speaks,  it  is  to  be 
known,  that  they  who  are  in  good  and  thence  in 
truth,  especially  they  who  arc  in  the  good  of  love 
to  the  Lord,  have  revelation  from  perception ; 
whereas  they  who  arc  not  in  good  and  thence  in 
truth,  may  indeed  have  revelations,  yet  not  from 
perception,  but  by  a  living  voice  heard  in  them, 
thus  by  angels  from  the  Lord  ;  this  latter  revela- 
tion is  external,  but  the  former  internal.  The 
angels,  especially  the  celestial,  have  revelation 
from  perception,  as  also  had  the  men  of  the  most 
ancient  church,  and  some  also  of  the  ancient  church, 
but  scarcely  any  one  at  this  day ;  whereas  very 
many  have  had  revelations  from  speech  without 
perception,  even  who  have  not  been  in  good,  in  like 
manner  by  visions  or  by  dreams :  such  were  most 
of  the  revelations  of  the  propiiets  in  the  Jewish 
church;  they  heard  a  voice,  they  saw  a  vision,  and 
they  dreamed  a  dream  ;  but  inasmuch  as  they  had 
no  perception,  they  were  revelations  merely  verbal 
or  visual,  without  a  perception  what  they  signified. 
For  genuine  perception  exists  through  heaven  from 
the  Lord,  and  affects  the  intellectual  spiritually, 
and  leads  it  perceptibly  to  think  as  the  thing 
really  is,  with  an  internal  assent,  the  source  of 
which  it  is  ignorant  of;  it  supposes  that  it  is  in  it, 
and  that  it  flows  from  the  connection  of  things, 
whereas  it  is  a  dictate  through  heaven  from  the 
Lord,  flowing  into  the  interiors  of  the  thought, 
concerning  such  things  as  are  above  the  natural 
and  sensual,  that  is  concerning  such  things  as  are 
of  the  spiritual  world,  or  of  heaven:  from  these 
things  it  may  be  manifest,  what  revelation  from 
perception  is.  — ./?.  C.  5121. 

1874.  I  have  been  informed  how  the  Lord  spoke 
with  the  prophets  through  whoai  was  the  Word. 
He  did  not  speak  witii  them  as  with  the  ancients, 
by  an  influx  into  their  interiors,  hut  by  spirits  who 
were  sent  to  them,  whom  the  Lord  filled  with  his 
aspect,  and  thus  inspired  words,  which  they  dictated 
to  the  prophets  ;  so  that  it  was  not  influx  but  dic- 
tation. And  because  the  words  cinie  forth  imme- 
diately from  the  Lord,  therefore  each  of  them  was 
filled  with  the  Divine,  and  contains  in  it  an  internal 
sense,  which  is  such,  that  the  angels  of  heaven 
perceive  them  in  a  celestial  and  spiritual  sense, 
when  men  perceive  them  in  a  natural  sense  :  thus 
the  Lord  has  conjoined  heaven  and  the  world  by 
the  Word.  How  spirits  are  filled  with  the  Divine 
from  the  Lord  by  aspect,  has  also  been  shown. 
The  spirit  filled  with  the  Divine  from  the  Lord 
knows  not  otherwise  than  that  he  is  the  Lord,  and 
that  the  Divine  is  what  speaks,  and  this  even  until 
he  has  done  speaking ;  afterwards  he  perceives 
and  acknowledges  that  he  is  a  spirit,  and  that  he 
did  not  speak  from  himself,  but  from  the  Lord. 
Because  such  M'as  the  state  of  the  spirits  who 
spake  with  the  prophets,  therefore  also  it  is  said 
by  them,  that  Jehovah  spoke :  the  spirits  also 
called  themselves  Jehovah,  as  may  be  manifest, 
not  only  from  the  prophetical,  but  also  from  the 
historical  parts  of  the  Word.  —  H.  H.  254. 

Inspiration. 

1875.  The  world,  even  the  learned  part  of  it, 
has  heretofore  imagined  thit  the  historical  rela- 
tions of  the  Word  are  merely  histories,  and  infold 
nothing  deeper.     It  has  indeed  been  maintained 


I  that  every  io!a  is  divinely  inspired  ;  still,  by  this 
I  form  of  speech,  tiiey  meant  no  more  than  that 
such  historical  facts  were  made  known  bv  revela- 
tion, and  that  certain  tenets  may  be  deduced  from 
them  applicable  to  the  doctrine  of  faith,  and  profit- 
able to  those  who  teach  and  to  those  wlio  are 
taught ;  as  also,  that,  in  consequence  of  being 
divinely  inspired,  the  narratives  have  a  divine  force 
on  men's  minds,  and  are  operative  of  good,  above 
all  other  histories.  But  mere  historical  narratives, 
considered  in  themselves,  have  little  efl^ect  to- 
wards man's  amendment ;  nor  arc  they  of  any  use 
in  regard  to  eternal  life,  since  in  the  other  life 
they  are  sunk  in  oblivion.  Of  what  use  for  in- 
stance could  it  be,  to  know  that  Ilagar  was  a  ser- 
vant maid,  and  that  she  was  given  to  Abram  by 
Sarai  ?  or  to  know  the  history  of  Ishmael,  or  even 
that  of  Abram  ?  Nothing  is  necessary  for  souls, 
in  order  to  their  entering  into  heaven,  and  enjoy- 
ing bliss,  that  is,  eternal  life,  but  what  has  relation 
to  the  Lord,  and  is  from  the  Lord.  These  are  the 
things  to  communicate  which  the  Word  was  given : 
and  these  are  the  things  which  the  Word,  in  its 
interiors,  contains. 

1870.  Inspiration  implies,  that  in  all  parts  of  the 
Word,  even  the  most  minute,  as  well  historical 
as  others,  are  contained  celestial  things  which  ap- 
pertain to  love,  or  good,  and  spiritual  things  which 
appertain  to  faith,  or  truth  ;  consequently,  things 
divine.  For  what  is  inspired  by  the  Lord,  de- 
scends fi-om  him  through  the  angelic  heaven,  and 
thus  through  the  world  of  spirits,  till  it  reaches 
man,  before  whom  it  presents  itself  in  such  form 
as  the  Word  has  in  its  letter  ;  which  is  altogether 
different  from  that  which  belongs  to  it  in  its  first 
origin.  In  heaven  there  is  not  any  worldly  his- 
tory, but  the  whole  is  representative  of  things 
divine,  nor  is  any  thing  else  there  perceived  ;  as 
may  also  be  known  from  the  acknowledged  fact, 
that  the  words  there  heard  are  unspeakable  by 
man  :  wherefore,  unless  the  historical  relations  be 
representative  of  things  divine,  and  be  thus  celes- 
tial, they  cannot  possibly  bo  divinely  inspired.  — 
Jl.  C.  188(5, 1887. 

1877.  As  to  the  Prophets,  they  wrote  as  the 
spirit  from  the  Divine  dictated,  for  the  very  words 
which  they  wrote,  were  uttered  in  their  cars. — 
.1.  C.  7054.    (See  also  15G5.) 

Miracles. 

1878.  As  to  what  concerns  prodigies  and  signs, 
which  are  treated  of  in  what  now  follows,  it  is  to  be 
known  that  they  were  done  amongst  such  as  were 
in  external  worship,  and  did  not  desire  to  be  ac- 
quainted with  internal.  They  also  who  were  in 
such  worship  were  to  be  driven  by  external  means  : 
hence  it  is  that  miracles  were  done  amongst  the 
Israelitish  and  Jewish  people,  for  they  were  solely 
in  external  worship,  and  in  no  internal ;  and  also 
external  worship  was  what  they  ought  to  be  in, 
when  they  were  not  willing  to  be  in  internal  wor- 
ship, to  the  intent  that  in  externals  they  might 
represent  holy  things,  and  so  communication  might 
be  given  with  heaven,  as  by  somewhat  of  a  church, 
for  correspondences,  representatives,  and  signifi- 
catives  conjoin  the  natural  world  to  the  spiritual : 
hence  now  it  was,  that  so  many  miracles  were 
done  amongst  that  nation.  But  amongst  those 
who  were  in  internal  worship,  that  is,  in  charity 
and  faith,  miracles  are  not  done,  for  they  are  hurt- 
ful to  them,  inasmuch  as  miracles  compel  to  be- 
lieve, and  wiiat  is  of  compulsion  docs  not  remain, 
but  is  dissipated.  The  internal  things  of  worship, 
which  are  faith  and  charity,  are  to  be  implanted  in 


382 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


a  free  principle,  for  then  they  are^  appropriated, 
and  the  things  wliich  are  so  appropriated  remain  ; 
but  tlie  things  which  are  iniplantod  in  a  state  of 
•  compulsion,  remain  out  of  tiie  internal  man  in  the 
external :  for  into  the  internal  man  nothing  enters 
except  by  intellectual  ideas,   which  are  reasons 
[rationesj,  for  the  ground  wliich  there  receives  is 
the  rational  illustrated  :  hence  it  is  that  no  mira- 
cles are  wrought  at  this  day.     That  they  are  also 
hurtful,  may  hence  be   manifest:    for  they  drive 
men  to  believe,  and  fix  ideas  in  the  external   man 
that  It  IS  so ;  if  the  internal  man  afterwards  denies 
what  miracles  have  confirmed,  then  an  opposition 
and  collision  of  the  internal  and  external  man 
takes  place,  and  at  length,  when  the  ideas  derived 
from  miracles  are  dissipated,  there   is  effected  a 
conjunction   of  the  false  and  the  true,  thus  profa- 
nation.    Hence  it  is  evident,  how  hurtful  miracles 
ire  in  this  day  in  the  church,  in  which  the  inter- 
lals  of  worship  are  discovered.     These  things  are 
also  signified    by  the  Lord's   words  to  Thomas, 
*  Because  thou  hast  seen  Me,  Thomas,  thou  hast 
believed  ;  blessed  are  they  who  do  not  see,  and 
believe,"  John  xx.  29 :  so  also  they  are  blessed, 
who  do  not  believe  by  miracles.     But  miracles 
are  not  hurtful  to  those  who  are  in  external  wor- 
ship without  internal,  for  with  such  no  opposition 
can  be  given  of  the  internal   and  external  man, 
thus   no   collision,   consequently   no    profanation. 
That  miracles  do  not  contribute  any  thing  to  faith, 
may  be   sufficiently  manifest   from  the  miracles 
wrought  amongst  the  people  of  Israel  in  Egypt, 
and  in  the  wilderness,  in  that  they  had  no  effect 
at  all  upon  them :  for  that  people,  although  they 
so  lately  saw  so   many   miracles   in   Egypt,   af- 
terwards the  Red  Sea  divided,  and  the  Egyptians 
overwhelmed  therein,  the  pillar  of  the  cloud  going 
before  them  by  day,  and  the  pillar  of  fire  by  night, 
the  manna  daily  showering  down  from  heaven  ; 
and  although  they  saw  Mount  Sinai  in  smoke,  and 
heard  Jehovah  thence  speaking,  with  other  mira- 
cles of  a  like  kind ;  nevertheless,  in  the  midst  of 
such  things,  they  declined  from  all  faith,  and  from 
the  worship  of  Jehovah  to  the  worship  of  a  calf, 
Exod.  xxxii.   1  to  the  end ,  hence  it  is  evident 
what  is  the  effect  of  miracles.     Still  less  would 
be  their  effect  at  this  day,  when  it  is  not  acknowl- 
edged that  there  is  any  thing  from  the  spiritual 
world,  and  when  every  thing  of  the  sort  which 
takes  place,  and  which  is  not  attributed  to  nature, 
is   denied :  for  a  principle  of  denial   universally 
reigns  against  the  divine  influx  and  government 
in  the  earths  ;  wherefore  at  this  day  the  man  of 
the  church,  if  he  were  to  see  the  veriest  divine 
miracles,  would  first  bring  them  down  into  nature, 
-  and  there  defile  them,  and  afterwards  would  reject 
them  as  phantasms,  and  lastly  would  laugh  at  all 
who  attributed  them  to   the  Divine,  and  not  to 
nature :    that  miracles   are  of   no  effect,  is  also 
evident  from  the  Lord's  words  in  Luke  ;  "If  they 
hear  not  Moses  and  the  prophets,  neither  will  they 
be   persuaded  though  one  rose  from  the  dead," 
xvi.31.— ^.  C.7290. 

1879.  A  miracle  is  that  which  is  effected  by  the 
Lord,  when  any  thing  concerns  Him,  or  faith  in 
Him,  His  heaven,  or  the  Church  in  a  universal 
sense.  The  miracle  thus  passes  through  His 
heaven,  and  spirits  effect  it,  but  without  any  of 
their  cooperative  powers  ;  this  is  a  miracle,  and  is 
called  the  finger  of  God. 

1880.  Whereas  false  miracles  are  such  as  are 
performed  by  evil  spirits  or  devils  by  artificial 
means,  and  for  no  [good]  end,  but  from  a  most  de- 
praved cupidity.     Such  miracles  are  also  permit- 


ted, and  they  appear  sinrlar  [to  divine  miracles] 
in  the  external  form  [such  as  were  performed  by 
the  magicians  of  Egypt] ;  but  they  have  no  inter- 
nal, and  are  not  distinguished  except  by  those 
who  are  in  faith  in  the  Lord. 

1881.  Evil  spirits  study  nothing  more  when 
they  are  freed  from  bonds,  than  to  pervert  goods 
into  evil,  and  to  imitate  those  things  which  be- 
long to  heaven,  and  by  such  artificial  imitations  to 
deceive  minds :  these  are  their  principal  studies, 
because  every  one  wishes  to  be  lord.  —  S.  D. 
655-657. 

1882.  All  the  miracles  which  were  done  by  the 
Lord,  always  involved  a  spiritual  signification,  and 
hence  were  significative  of  things  done  to  the 
blind,  the  lame,  the  leprous,  the  deaf,  the  dead, 
the  poor,  in  an  internal  sense.  Thence  the  mira- 
cles of  the  Lord  were  divine,  as  also  were  those 
which  were  wrought  in  Egypt,  in  the  wilderness, 
and  tlie  others  recorded  in  the  Word.  — A.  C.  2383. 

No  cue  ought  to  be  persuaded  instantaneonsly 
of  the  Truth. 

1883.  It  is  further  to  be  known,  that  it  is  accord- 
ing to  the  laws  of  order,  that  no  one  ought  to  be 
persuaded  instantaneously  concerning  truth,  that 
is  that  truth  should  instantaneously  be  so  con- 
firmed as  to  leave  no  doubt  at  all  concerning  it: 
the  reason  is,  because  the  truth  which  is  so  im- 
pressed, becomes  persuasive  truth,  and  is  without 
any  extension,  and  also  without  any  yielding ; 
such  truth  is  represented  in  the  other  life  as  hard, 
and  as  of  such  a  quality  as  not  to  admit  good  in  it, 
that  it  may  become  applicable.  Hence  it  is,  that 
as  soon  as  any  truth  is  presented  before  good 
spirits  in  the  other  life  by  manifest  experience, 
there  is  presently  afterwards  presented  some  oppo- 
site, which  causes  doubt ;  thus  it  is  given  them  to 
think  and  consider  whether  it  be  so,  and  to  collect 
reasons,  and  so  to  bring  that  truth  rationally  into 
their  mind  ;  hereby  the  spiritual  sight  has  exten- 
sion as  to  that  truth,  even  to  opposites :  hence  it 
sees  and  perceives  in  understanding  every  qual- 
ity of  truth,  and  hence  can  admit  influx  from 
heaven  according  to  the  states  of  things,  for  truths 
receive  various  forms  according  to  circumstances. 
This  also  is  the  reason  why  it  was  allowed  the 
magicians  to  do  the  like  as  what  Aaron  did  ;  for 
thereby  doubt  was  excited  amongst  the  sons  of 
Israel  concerning  the  miracle  whether  it  was 
divine,  and  thus  opportunity  was  given  them  of 
thinking  and  considering  whether  it  was  divine, 
and  at  length  of  confirming  themselves  that  it  was 
so.  —  A.  a  7298. 

Doubts. 

1884.  Doubts  cannot  be  removed  witliin  a  short 
time,  on  account  of  the  fallacies  of  the  senses, 
which  must  first  be  dissipated,  and  on  account  of 
the  numberless  unknown  things,  which  must  first 
be  known ;  yea,  that  with  those  who  are  in  a 
negative  [principle],  that  is,  with  whom  a  negative 
[principle]  universally  reigns,  doubts  cannot  in 
any  wise  be  removed,  for  with  them  one  scruple 
avails  more  than  a  thousand  confirmations;  for 
one  scruple  is  as  a  grain  of  sand  pi. iced  near  be- 
fore tlie  pupil  of  the  eye,  which,  although  it  is 
single  and  small,  nevertheless  takes  away  all  the 
sight.  But  they  who  are  in  the  affirmative,  that 
is,  with  whom  the  affirmative  universally  reigns, 
reject  the  scruples  from  fallacies  which  are  con- 
trary to  truths,  and  if  there  are  any  things  which 
they  do  not  comprihend,  these  they  cast  aside,  and 
say  that  they  do  not  as  yet  understand  them,  and 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


383 


still  they  remain  in   tlie  faith  of  truth.  —  A.   C. 
6479. 

Man   regiirded  and    sroverued  by  his  End 
proposed. 

1885.  Whatever  has  the  supreme  rule  in  the  mind, 
communicates  its  influence  to  all  tlie  thoughts, 
yea,  to  the  minutest  particulars  of  the  thoujrlits. 

188().  Howsoever  a  man's  thouijlits  and  actions 
are  modified,  wliich  may  be  in  innumerable  ways, 
provided  the  end  |)roposed  be  fjood,  tliey  also  are 
all  good ;  but  if  tlie  end  be  evil,  ihey  are  all  evil : 
tlie  end  proposed  is  that  which  rules  in  every 
|)articular  thing  that  a  man  thinks  and  does.  The 
angels  attendant  on  man,  being  angels  of  the 
Lord,  rule  and  govern  nothing  appertaining  to 
man  but  his  ends  ;  and  when  they  govern  tlicse, 
they  govern  also  his  thoughts  and  deeds,  since 
all  the  tiioughts  and  deeds  arc  depfjndent  on  the 
end.  The  end  proposed  by  man  is  his  very  life, 
and  all  that  he  thinks  and  does  derives  life  from 
it,  because,  as  just  observed,  they  are  dependent 
upon  it :  wherefore,  as  is  the  end  proposed,  such 
is  the  life  of  man.  The  end  is  nothing  but  the 
love  ;  for  it  is  not  possible  that  man  should  regard 
any  thing  as  an  end  but  what  he  loves.  Pie 
whose  thoughts  and  actions  are  at  variance,  still 
has  for  his  end  that  which  he  loves ;  and  even  in 
his  hypocrisy  and  deceit  there  is  an  end  proposed, 
which  is  self-love,  or  the  love  of  the  world,  and 
the  delight  of  life  thence  derived.  Hence  every 
one  may  conclude,  that  such  as  a  man's  love  is, 
such  is  his  life.  — ^.  C.  131(j,  1317. 

Spirits  know  our  Thoughts. 

1887.  I  imagined,  like  other  people,  before  I 
was  instructed  by  living  experiences,  that  it  was 
absolutely  impossible  for  any  spirit  to  know  what 
was  in  my  memory,  and  in  my  thought,  tliose  things 
being  solely  with  myself,  and  concealed  :  but  I 
can  assert,  that  spirits,  who  are  with  man,  know 
and  observe  the  minutest  particulars  of  his  mem- 
ory and  thoughts,  and  this  more  clearly  than  man 
himself  does  ;  and  that  angels  know  and  observe 
the  very  ends,  how  they  bend  themselves  from 
good  to  evil,  and  from  evil  to  good,  and  many 
more  things  than  man  knows,  as  those  things 
which  he  has  immersed  in  delights,  and  thereby 
as  it  were  in  nature,  and  natural  propensities,  and 
when  this  is  done,  they  no  longer  appear,  because 
he  no  longer  reflects  upon  them.  Let  not  man 
therefore  any  longer  believe,  that  his  thoughts  are 
concealed,  and  that  he  must  not  give  an  account 
of  his  thoughts,  and  of  his  actions  according  to 
the  quantity  and  quality  of  the  thoughts  which  were 
in  them ;  for  actions  have  their  quality  from  the 
thoughts,  and  thoughts  have  their  quality  from  the 
ends.  —  A.  C.  2488. 

1888.  The  angels  of  heaven,  and  also  the  spirits 
under  the  heavens,  know  nothing  of  man,  no  more, 
indeed,  than  man  knows  of  them,  because  the  state 
of  spirits  and  angels  is  spiritual,  and  the  state  of 
men  is  natural,  which  two  states  are  consociated 
solely  by  correspondences,  and  consociation  by 
correspondences  does  indeed  cause  them  to  be 
together  in  affections,  but  not  in  thoughts,  where- 
fone  one  does  not  know  any  thing  of  the  other,  that 
is,  man  does  not  know  any  thing  of  the  spirits  witli 
whom  he  is  consociated  as  to  affections,  nor  do 
spirits  know  any  thing  of  man,  for  that  which  is 
not  in  the  thought,  but  only  in  the  affection,  is  not 
known,  because  it  does  not  appear  or  is  not  seen. 
The  Lord  alone  knows  the  thoughts  of  men.  — 
A.  R.  M43. 


Note.  —  T(i  rpinove  the  apparent  discrepancy  between  tlie  last 
two  qiioteil  passafcs,  it  may  bo  well  to  ol)>erve  that  .Swedetilmrg 
iiniruritily  states  that  «pirlts  know  not  tliat  they  are  with  man, 
except  when  tliey  speak  willi  him  ;  only  aniicls  of  the  Kurd 
know  thai  they  are  with  man.  When  spirits  are  with  inan,e\ceiit 
when  they  speak  with  liim,  Ihey  think  that  they  are  wiUi  spirits  in 
their  world,  Ihey  are  not  generally  conscions  of  any  oilier  world 
than  their  own.  (See  93(>,  95.3,  951,  877.)  Heme,  then,  altlu.iiEli 
they  know  the  tjioiijihls  of  man,  as  is  most  particularly  stated 
in  the  first  passage,  yet,  in  consistency  with  that  passage,  they  do 
not  know  thcin  as  the  thoughts  of  men  in  the  body  —  in  the  nat- 
ural world.  'I'his  may  account  for  the  statement  In  the  second 
passage  above,  that  neither  angels  nor  spirits  know  any  thing  of 
man,  no  more  than  man  knows  of  Iheni,  being  consociated  only 
by  correspondences,  which  causes  tlieni  to  be  together  by  artec- 
lions,  but  not  by  thoughts  ;  and  that  the  Jjord  alone  knows  the 
thoughts  of  men.  And  yet  it  is  said  that  "  angels  of  the  Iy)rd 
know  that  they  are  with  men,"  and  also  spirits,  when  they  speak 
with  men  ;  and  hence  it  may  be  concluded  that  angels,  and  spir- 
its txHi,  oi-.asionally,  must  know  Iho  thoughts  of  men.  If  Iho 
above  sug;;estions,  therefore,  do  not  fully  remove  the  apparent 
discrepaiii  y,  probably  Swedenliorg  had  reference  in  the  latter 
passage  to  that/i;//  and  entire  knowledge  of  the  thoughts  of  men, 
which  the  Lord  alone  only  knows.  (See  2080.)  —  Compiler. 

Spirits  are  informed  by  Men. 

'1889.  That  spirits  are  informed  by  the  Lord 
through  the  medium  of  man,  and  that  they  thus 
receive  knowledge,  has  been  manifested  and  proved 
to  me  from  the  almost  continued  experience  of 
two  years  and  three  quarters. 

18'J0.  And  in  like  manner  by  other  men,  al- 
though tliey  are  ignorant  of  it ;  [a  fact]  which  was 
made  evident  to  me  from  many  things  that  hap- 
pened to  me  before  I  conversed  with  spirits ;  and 
'  if  I  were  to  reflect  upon  every  thing  which  oc- 
curred then,  I  should  be  sufficiently  confirmed 
therein,  and  I  could  confirm  all  others  by  experi- 
ence alone.  Although  this,  in  like  manner,  is  ef- 
fected by  means  of  spirits,  and  by  a  thousand 
other  methods  unknown  to  us,  yet  it  is  not  to  be 
doubted  that  it  is  by  the  omnipotence  of  the 
Lord. 

18!)1.  In  respect  to  spirits  [being  informed]  by 
man,  the  reason  is,  because  they  put  on  the  entire 
man,  and  all  things  of  his  memory,  and  thus,  in  a 
moment,  they  are  in  the  faculty  of  learning;  it  is 
otherwise  with  man,  who  must  be  instructed  from 
infancy.— S.Z>.  8-21-823. 

Evil  Attempts  of  Spirits  during  Man's  Sleep. 

1892.  Evil  spirits  have  the  greatest  and  most 
burning  desire  to  infest  and  assault  man  during 
sleep  ;  but  he  is  then  particularly  under  the  Lord's 
keeping ;  for  love  never  sleeps.  The  spirits  who 
infest  are  miserably  punished.  I  have  often  lieard 
their  punishments,  so  often  that  I  cannot  enumerate 
the  particular  times  :  they  consist  in  discerptions 
under  the  heel  of  the  left  foot,  continued  sometimes 
for  hours  together.  Sirens,  who  are  interior  witches, 
are  they  who  particularly  beset  man  during  night, 
when  they  endeavor  to  infuse  themselves  into  his 
interior  thoughts  and  affections  ;  but  they  are  con- 
stantly driven  away  by  angels  from  the  Lord,  and 
are  at  length  deterred  from  such  attempts  by  most 
grievous  punishments.  They  have  at  times  dis- 
coursed with  others  during  night,  in  all  respects 
as  from  me,  in  a  speech  like  mine,  so  like  that  it 
could  not  be  distinguished,  suggesting  filthy  things, 
and  persuading  falsities.  I  was  once  in  a  most 
sweet  sleep,  in  which  I  had  no  sensation  but  of  de- 
lightful rest ;  when  I  awoke,  certain  good  spirits 
began  to  chide  me  for  having  infested  them,  so 
cruelly,  as  they  said,  that  they  supposed  themselves 
to  be  in  hell ;  the  blame  of  which  they  laid  upon 
me.  To  whom  I  replied,  that  I  kne^v  notiiing 
about  the  matter,  but  that  I  had  slept  most  quietly, 
so  that  it  was  impossible  I  could  have  been  trou- 
blesome to  them.  Being  amazed  at  tliis,  they  per- 
ceived at  length  that  it  had  been  effected  by  the 
magical  arts  of  Sirens.    The  like  was  also  shown 


384 


COMrENDIUM   OF   THE   THEOLOGICAL  AND    SPIRITUAL 


me  afterwards,  thit  I  might  know  the  nature  and 
quality  of  the  Sirens.  They  consist  chiefly  of  such 
of  the  female  sex,  as  in  the  life  of  the  body  had 
studied  by  interior  artifices  to  allure  to  themselves 
male  companions,  insinuating  themselves  by  things 
external,  using  every  method  of  engaging  men's 
minds,  entering  into  the  affections  and  delights 
of  every  one,  but  with  an  evil  end,  especially  to 
gain  influence  and  dominion.  It  was  given  me  to 
perceive  their  interiors,  and  to  discern  how  filthy 
they  are,  and  how  polluted  with  adulteries  and 
hatreds.  It  was  also  given  me  to  perceive  how 
strongly  operative  their  sphere  is.  —  A.  C.  1983. 

1893.  One  nigiit,  on  awaking,  I  heard  some 
spirits  about  me,  who  were  desirous  to  insnare  me 
in  my  sleep  ;  and  after  a  little  while  I  had  a  dis- 
mal dream.  On  again  awaking,  I  was  much  sur- 
prised to  see  suddenly  present  certain  chastising 
spirits,  who  inflicted  terrible  punishment  on  those 
who  had  endeavored  to  insnare  me  whilst  asleep, 
by  clothing  them,  as  it  were  with  visible  bodies, 
having  corporeal  senses,  and  then  torturing  them 
by  violent  collisions  of  the  parts  in  all  directions, 
attended  with  pangs  owing  to  the  struggles  there- 
by occasioned.  The  chastising  spirits  desired  to 
kill  them  if  they  could,  they  being  principally 
sirens,  and  this  added  greatly  to  tlieir  violence. 
Wondering  that  they  were  so  severely  punished, 
I  perceived  that  it  was  because  their  crime  was  of 
so  enormous  a  kind,  arising  from  the  necessity 
there  is  that  man  siiould  sleep  in  safety,  since 
otherwise  the  human  race  must  necessarily  perish. 
I  was  also  made  aware  that  the  same  thing  occurs, 
although  man  is  ignorant  of  the  fact,  in  reference 
to  others,  whom  these  spirits  endeavor  by  their 
artifices  to  assault  during  sleep ;  for  unless  it  be 
given  to  converse  with  spirits,  being  with  them 
by  internal  sense,  it  is  impossible  to  hear,  and 
much  more  to  see  such  things,  notwithstanding 
they  happen  alike  to  all.  The  Lord  is  particularly 
watchful  over  man  during  sleep.  —  Jl.  C.  959. 

1894.  It  was  once  foretold  me,  before  I  went  to 
sleep,  that  there  were  some  who  were  conspiring 
against  me,  with  intent  to  kill  me  by  suffocation, 
but  I  did  not  at  all  attend  to  their  threats,  because 
I  was  protected  by  the  Lord,  and  therefore  I  fell 
asleep  without  apprehension ;  but  being  awakened 
at  midnight,  I  was  made  very  sensible  that  I  did  not 
respire  from  myself,  but  from  heaven,  for  the  res- 
piration was  not  my  own,  but  still  I  respired.  — A. 
a  3891. 

Magic,  Sorcery,  and  Enchantments. 

1895.  By  the  Egyptians,  the  representatives  and 
significations  of  the  Ancient  church,  which  church 
had  also  existed  among  them,  were  turned  into 
magic.  For  by  the  representatives  and  significa- 
tives  of  the  church  at  that  time  there  was  commu- 
cation  with  heaven,  which  communication  was 
with  those  who  lived  in  the  good  of  charity,  and 
with  some  of  them  was  open :  but  with  those  who 
did  not  live  in  the  good  of  charity,  but  in  things 
contrary  to  charity,  open  communication  was  some- 
times given  with  evil  spirits,  who  perverted  all  the 
truths  of  the  clmrch,  and  therewith  destroyed 
goods,  whence  came  magic :  this  may  likewise  be 
manifest  from  the  hieroglyphics  of  the  Egyptians, 
which  they  also  employed  m  sacred  things,  for  by 
them  they  signified  spiritual  things,  and  perverted 
divine  order.  Magic  is  nothing  else  but  the  per- 
version of  order,  and  especially  is  the  abuse  of 
correspondence.  —  A.  C  G()92. 

189(3.  By  sorcerers,  in  the  Word,  are  signified 
those  who  pervert  the  laws  of  Divine  order.     That 


sorcery  and  magic  are  nothing  else,  may  bo  mani- 
fest from  sorcerers,  and  especially  in  the  other  life 
where  they  abound  :  for  they  who  in  the  life  of  the 
body  have  practised  cunning,  and  have  contrived 
various  arts  of  defrauding  others,  and  at  length  in 
consequence  of  success  have  attributed  all  things 
to  their  own  proper  prudence,  they  in  the  other  life 
learn  things  magical,  which  are  nothing  else  than 
abuses  of  divine  order,  especially  of  correspond- 
ence. For  it  is  according  to  divine  order  that  all 
and  single  things  correspond,  as  for  example,  the 
hands,  the  arms,  the  shoulders,  correspond  to 
power,  and  thence  also  a  staff"  has  the  same  cor- 
respondence ;  therefore  they  form  to  themselves 
staffs,  and  also  representatively  set  the  shoulders, 
the  arms,  and  the  hands,  and  thereby  exercise 
magical  power ;  so  in  a  thousand  and  a  thousand 
other  instances.  The  abuse  of  order  and  of  cor- 
respondences is,  when  those  things  which  are  of 
order  are  not  applied  to  good  ends,  but  to  evil 
ends,  as  to  the  end  of  ruling  over  others,  and  to 
the  end  of  destroying,  for  the  end  of  order  is  sal- 
vation, thus  to  do  good  to  all. 

1897.  By  sorceries  and  enchantments,  when 
mentioned  in  the  Word,  are  also  signified  the  art 
of  presenting  falses  that  they  may  appear  as  truths, 
and  of  presenting  truths  that  they  may  appear  as 
falses,  which  is  effected  principally  by  fallacies.  _ 
Such  is  the  signification  of  the  passage,  "  By  thy 
enchantments  were  all  nations  seduced,"  Rev.  xviii. 
23  ;  speaking  of  Babylon.  Hence  now  it  may  be 
known,  what  is  signified  by  the  sorceries  which 
were  to  be  cut  off"  from  the  land,  namely,  the  arts 
of  presenting  truths  as  falses,  and  falses  as  truths  ; 
these  arts  also  correspond  to  the  fantasies,  whereby 
the  evil  in  the  other  life  present  before  the  eyes 
things  beautiful  as  ugly,  and  things  ugly  as  beau- 
tiful ;  which  fantasies  are  also  a  species  of  sorce- 
ries, for  they  are  also  abuses  and  perversions  of 
divine  order. 4.  C.  7296,  7297. 

1898.  In  ancient  times,  various  kinds  of  infernal 
arts,  called  magic,  were  in  use,  of  which  some  are 
recounted  in  the  Word  (as  in  Deut.  xviii.  9-11) ; 
amongst  them  were  also  enchantments,  whereby 
they  induced  affections  and  pleasures  which  an- 
other could  not  resist ;  this  was  effected  by  sounds 
and  tacit  voices,  which  they  either  produced  or 
muttered,  and  which,  by  analogous  correspond- 
ences, had  coiumunication  with  the  will  of  another, 
and  excited  his  affection,  and  fascinated  him,  to 
will,  think,  and  act  in  a  certain  manner.  Such 
enchantments  the  prophets  were  skilled  in,  and  also 
used,  by  which  they  excited  good  aflfections,  hear- 
ing, and  obedience,  and  these  enchantments  are 
mentioned  in  a  good  sense  in  the  Word  (Isaiah 
iii.  1-3,  20;  xxvi.  16  ;  Jer.  viii.  17  ;  and  in  David, 
Psalm  Iviii.  4,  5).  But  inasmuch  as  by  such 
speeches  and  mutterings,  evil  affections  were  ex- 
cited by  the  evil,  and  thus  enchantments  were 
made  magical,  therefore  they  are  also  recounted 
among  the  magical  arts,  and  severely  prohibited 
(Deut.  xviii.  9-11  ;  Isaiah  xlvii.  9,  12;  Rev.  xviii. 
23;  xxii.  15). — /?.  £.590. 

1899.  By  witchcraft  [venefictum]  is  signified 
nearly  the  same  as  by  incantation,  and  incantation 
signifies  such  persuasion,  that  the  person  persuaded 
is  rendered  incapable  of  perceiving  any  otherwi^ : 
such  kind  of  persuasion  exists  with  certain  spirits, 
whereby  tiiey  as  it  were  obsess  the  understanding  ' 
of  another,  and  suffocate  the  faculty  of  perceiving  ;  , 
and  whereas  the  simple  good  in  the  Babylonish  na- 
tion are  so  compelled  and  persuaded  to  believe  and 
act  according  to  what  the  monks  tell  them,  there- 
fore it  is  here  said  that  they  were  seduced  by  their 


WRITIXGS    OF    EMANUEL    SWEDENBORG. 


385 


witchcraft  The  like  is  signified  by  the  incanta- 
tions mentioned  in  Isaiah  (cliap.  xlvii.  i*,  12) ;  where 
Babylon  is  treated  of;  likewise  in  David  (Psalni 
Iviii.  5,  (J).  Incantation  is  also  mentioned  among 
the  arts  of  magic,  prohibited  to  the  sons  of  Israel 
(Dcut.  xviii.  10,  11).  — .'i.i;.  IIIU. 

Egyptian    Hieroglyphics. 

1900.  It  is  commonly  known,  that  in  Egypt, 
there  were  hieroglyphics,  and  that  they  were  in- 
scribed on  the  columns  and  walls  of  the  temples 
and  other  buildings  ;  it  is  acknowledged,  however, 
that  at  this  day,  no  one  is  able  to  determine  their 
signification.  Those  hieroglyphics  were  no  other 
than  the  correspondences  between  the  spiritual  and 
the  natural,  to  which  science,  the  Egyptians  more 
than  any  people  of  Asia,  applied  themselves,  and 
accordingto  which,  the  very  early  nations  of  Greece 
formed  tlieir  fables  ;  for  this,  and  this  only,  was  the 
most  ancient  style  of  composition.  —  Letter  to  Dr. 
Hartley. 

The  Frogs  of  Egypt. 

1001.  Frogs  denote  ratiocinations  from  falses ; 
this  signification  of  frogs  is  not  only  from  their 
croaking,  but  also  from  their  abiding  in  marshy 
and  putrid  lakes,  by  which  also  are  signified  infer- 
nal falses  :  for  they  who  ratiocinate  from  falses 
against  divine  truths,  have  their  abode  in  hells, 
which  appear  like  marshes  and  stagnant  waters 
giving  a  fetid  smell,  and  they  who  are  therein, 
wlien  they  are  viewed  by  the  light  of  heaven,  ap- 
pear like  frogs,  some  in  a  greater,  and  some  in  a 
lesser  form,  according  to  the  elation  of  mind  aris- 
ing from  ratiocination  more  or  less  acute  ;  they  are 
also  more  or  less  unclean,  according  as  their  rati- 
ocinations against  divine  truth  are  more  or  less  in- 
terior and  dignified.  Tint  frogs  signify  ratiocina- 
tions from  mere  falses  against  divine  truths,  may 
appear  from  the  miracle  of  the  frogs  in  Egypt ;  for 
by  all  the  miracles  there  performed,  are  signified 
the  plagues  or  evils,  with  which  they  are  affected 
after  death,  who,  by  the  scientifics  of  the  natural 
man,  fight  against  spiritual  goods  and  truths,  and 
endeavor  to  destroy  them.  That  by  frogs  are  there 
signified  reasonings  of  the  natural  man  from  falses 
against  tlie  truUis  of  the  spiritual  man,  is  evident 
from  the  description  of  that  miracle  in  Moses : 
"  That  He  caused  tlie  river  to  bring  forth  frogs  in 
abundance,  and  they  went  up  and  came  into  the 
house  of  Pharaoh,  and  into  his  bed  chamber,  and 
upon  his  bed,  and  into  the  house  of  his  servants, 
and  of  his  people,  and  into  the  ovens  and  the 
kneading  troughs.  And  that  after  they  were  dead, 
they  were  gathered  into  heaps,  and  the  land  stunk  " 
(Exod.  vii.  27-2!) ;  chap.  viii.  1-10).  Likewise 
in  David  :  "  lie  turned  tlieir  waters  into  blood,  and 
slew  their  fish,  he  caused  frogs  to  come  forth  upon 
their  lands,  into  the  chambers  of  their  kings " 
(Psalm  cv.  29,  30) :  treating  concerning  the  plagues 
in  Egypt :  by  the  waters  turned  into  blood  are  sig- 
nified truths  fiilsified  ;  by  the  fishes  that  were  slain 
are  signified  the  scientific  truths  and  knowledges 
of  the  natural  man,  that  they  perished  :  by  the 
frogs  coming  forth  upon  the  land,  are  signified  the 
reasonings  of  the  natural  man  from  falses  ;  the 
chambers  of  the  kings  signify  interior  trutlis,  \ 
which  they  perverted  by  such  reasonings,  inner 
chambers  denoting  the  interiors,  and  kings  denot-  j 
ing  truths  ;  similar  things  are  signified  by  the  frogs  j 
coming  up  into  the  house  of  Pharaoh,  into  his 
bed  chamber,  and  his  bed.  From  these  considera- 
tions it  is  now  evident  what  is  signified  by  the 
three  unclean  spirits  like  frogs,  which  came  forth 
49 


'  out  of  the  mouth  of  the  dragon,  of  the  beast,  and 
of  the  false  prophet.—  ^?.  E.   1000. 

Naturalism. 

1902.  At  this  day,  naturalism  has  nearly  in- 
undated tlie  church,  and  can  only  be  shaken  off  by 
means  of  rational  arguments  whereby  man  may 
see  that  a  thing  is  so.  Naturalism  arises  from 
thinking  concerning  things  divine  from  things 
proper  to  nature  only,  which  are  matter,  space,  and 
time  ;  the  mind  which  inheres  in  such  things,  and 
is  not  willing  to  believe  any  thing  but  what  it  un- 
derstands, cannot  do  otJierwise  than  blind  its  un- 
derstanding, and  from  the  darkness  in  which  it 
immerses  it,  flills  into  a  negation  of  the  Divine 
Providence,  and  thence  of  omnipotence,  omni- 
presence, and  omniscience,  when  nevertheless 
these  things  are  altogether  as  religion  teaches,  as 
well  within  nature  as  above  it,  but  they  cannot  be 
comprehended  in  the  understanding,  unless  spaces 
and  times  are  removed  from  the  ideas  of  its  thought : 
for  these  have  place  in  some  manner  or  other  in  ev- 
ery idea  of  thought,  and  unless  they  are  removed, 
man  cannot  think  otherwise  than  that  nature  is  all, 
that  it  is  from  itself,  and  that  life  is  from  it,  and 
hence  that  the  inmost  principle  of  nature  is  what 
is  called  God,  and  that  all  besides  is  ideal.  I 
know  that  such  persons  will  also  wonder  to  hear, 
that  any  existence  can  be  given  where  there  is 
neither  time  nor  space  ;  and  that  the  Divine  [prin- 
ciple] itself  is  without  time  and  space,  and  that 
spiritual  beings  are  not  in  them,  but  only  in  ap- 
pearances of  them,  when  notwithstanding  divine 
spiritual  things  are  the  very  essences  of  all  things, 
which  have  existed  and  which  do  exist,  and  natu- 
ral things  without  them  are  as  bodies  without  a  soul, 
which  become  carcasses.  Every  man  who  makes 
himself  a  naturalist  by  thoughts  from  nature,  re- 
mains also  such  after  death,  and  calls  all  things, 
which  he  sees  in  the  spiritual  world,  natural,  be- 
cause they  are  similar  ;  still  however  such  persons 
are  illustrated  and  taught  by  angels  that  they  are 
not  natural,  but  that  they  are  appearances  of  things 
natural :  they  are  also  convinced  so  as  to  affirm 
that  it  is  so  ;  but  still  they  relapse,  and  worship 
nature  as  in  the  world,  and  at  length  separate  them- 
selves from  the  angels,  and  fall  into  hell,  nor  can 
they  be  taken  out  thence  to  eternity ;  the  reason 
is,  because  they  have  not  a  spiritual  soul,  but 
only  a  natural  one,  such  as  appertains  to  beasts, 
with  the  faculty  however  of  thinking  and  speaking, 
because  they  were  born  men.  Now  whereas  the 
hells  are  filled  with  such  at  this  day,  more  than 
before,  it  is  of  importance  that  such  dense  dark- 
ness arising  from  nature,  which  at  this  day  crowds 
and  bars  up  the  thresholds  of  men's  understanding, 
be  removed  by  rational  light  derived  from  spirit- 
ual. —  ,1.  E.  1220. 

The  Image  of  God  as  destroyed  in  Man. 

1903.  The  image  of  God  and  tlie  likeness  of 
God  are  not  destroyed  with  man,  but  are  as  de- 
stroyed ;  for  they  remain  implanted  in  his  two 
faculties,  that  are  called  rationality  and  liberty, 
which  are  much  treated  of  above  :  they  became 
as  destroyed,  when  man  made  the  receptacle  of  the 
divine  love,  which  is  his  will,  the  receptacle  of  the 
love  of  self,  and  the  receptacle  of  the  divine  wis- 
dom, which  is  his  understanding,  the  receptacle  - 
of  his  own  intelligence  :  thereby  he  inverted  the 
imago  and  likeness  of  (iod,  for  he  tur.ied  away 
those  two  receptacles  from  God,  and  turned  them 
round  to  liimself ;  hence  it  is,  that  they  are  closed 
above,  and  open   below,  or    that  they  are  closed 


386 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


Defore  and  open  behind,  when  yet  by  creation 
they  were  open  before  and  closed  behind ;  and 
when  they  are  opened  and  closed  thus  inversely, 
hen  the  receptable  of  love  or  the  will  receives 
nflux  from  hell  or  from  its  propriimi ;  in  like 
nanner  the  receptacle  of  wisdom  or  the  under- 
standing. Hence  arose  in  the  churches  the  wor- 
ship of  men  in  place  of  the  worship  of  God, 
and  worship  from  the  doctrines  of  falsity  in  place 
of  worship  from  tiie  doctrines  of  truth  ;  the  latter 
from  their  own  intelligence,  and  the  former  from 
the  love  of  self.  From  these  things  it  is  manifest, 
that  religion  in  process  of  time  decreases  and  is 
consummated  by  tlie  inversion  of  the  image  of  God 
with  man.  —  D.  P.  3Q8. 

The  Fall. 

1904.  With  the  man  of  the  Most  Ancient  Church, 
whatever  he  saw  with  his  eyes  gave  rise  to  some 
celestial  idea,  and  thus  with  him  all  things,  both 
in  general  and  in  particular,  seemed  to  possess 
vitality.  Hence  it  may  appear  that  his  divine  wor- 
ship was  exclusively  internal,  and  in  no  respect 
external.  When,  however,  the  church  was  on  the 
decline,  as  with  his  posterity,  and  when  their  per- 
ception or  communication  with  heaven  began  to 
cease,  then  another  state  of  things  commenced. 
Men  no  longer  perceived  from  the  objects  of  sense 
what  was  celestial,  but  what  was  worldly,  and  this 
in  proportion  to  the  diminution  of  their  perception  ; 
until  at  length,  in  the  last  posterity  immediately 
preceding  the  flood,  they  recognized  nothing  in 
sensible  objects  but  what  was  worldly,  corporeal, 
and  terrestrial.  Thus  heaven  became  separated 
from  man,  he  ceasing  to  have  any  but  the  remotest 
communication  therewith;  and,  at  the  same  time, 
a  communication  being  opened  with  hell,  he  de- 
rived thence  his  general  idea,  that  whicli,  as  was 
observed,  modifies  every  particular  impression.  In 
this  state,  when  any  celestial  idea  presented  itself, 
it  was  as  nothing  to  them,  so  that  at  length  they 
were  unwilling  even  to  allow  that  any  thing  spirit- 
ual and  celestial  existed.  Thus  the  condition  of 
man  became  changed,  yea,  inverted.  —  A.  C.  [}'iO. 

Nothing  Divine  in  Man, 

1905.  Because  the  finite  has  not  any  thing  of  the 
Divine  in  itself,  therefore  there  is  not  any  thing 
such,  not  even  the  least,  in  man  or  angel  as  his ; 
for  man  and  angel  is  finite,  and  only  a  receptacle, 
in  itself  dead :  his  living  principle  is  from  the  pro- 
ceeding Divine  conjoined  to  him  by  contiguity, 
which  appears  to  hiin  as  his.  —  D.  P.  57. 

Ciood  from  Man  compared  with  good  from 
the  JLord. 

1906.  Good  exists  from  a  contrary  origin,  when 
from  man,  not  from  the  Lord.  For  the  Lord  is  good 
itself,  consequently  He  is  the  source  of  all  good ; 
the  good  which  is  from  Him  has  in  it  what  is  Di- 
vine, thus  it  is  good  from  the  inmost  and  from  the 
first  esse  ;  but  the  good  which  is  from  man  is  not 
good,  because  man  of  himself  is  nothing  but  evil, 
hence  the  good  which  is  from  him  is  in  its  first  es- 
sence evil,  although  in  the  external  form  it  may 
appear  as  good.  The  case  herein  is  like  that  of 
flowers  which  are  painted  on  a  tablet,  in  compari- 
son with  flowers  which  grow  in  a  garden;  the 
latter  flowers  are  beautiful  from  inmosts,  for  the 
more  interiorly  they  are  opened,  the  more  beauti- 
ful they  are,  but  the  flowers  painted  on  a  tablet 
are  beautiful  only  in  the  external  form,  and  as  to 
the  internal  they  are  nothing  but  clay  and  a  lieap 
of  terrestrial  parts  lying  in  confusion ;  which  the 
Lord  also  teaches  when  He  says,  "  Solomon  in  all 


his  glory  was  not  arrayed  like  one  of  the  lilies  of 
the  field,"  Matt.  vi.  29.  Such  is  the  case  with 
good  which  is  from  man,  and  with  good  whioh  is 
from  the  Lord :  that  those  goods  diflxjr  so  much 
one  from  the  other,  cannot  be  known  to  man,  be- 
cause he  judges  from  externals;  but  the  angels 
perceive  well  whence  the  good  with  man  is  de- 
rived, and  hence  what  is  its  quality :  the  angels 
with  man  are  and  as  it  were  dwell  in  good  from 
the  Lord,  and  they  cannot  be  in  good  from  man, 
but  remove  themselves  from  it  as  far  as  possible, 
for  from  the  inmost  it  is  evil :  for  good  from  the 
Lord  has  heaven  in  it,  it  being  in  image  a  form  of 
heaven,  and  having  stored  up  in  its  inmost  the 
Lord  Himself,  for  in  all  good  which  proceeds  from 
the  Lord  there  is  a  resemblance  of  Himself,  and 
hence  a  resemblance  of  heaven ;  but  in  the  good 
which  is  from  man  there  is  a  resemblance  of  man, 
and  whereas  man  of  himself  is  nothing  but  evil, 
there  is  a  resemblance  of  hell :  so  great  is  the  dif- 
ference between  good  from  the  Lord,  and  good 
trom  man.  — ^.  C.  8480. 

Hereditary  £vils  in  Children  distingaished 
by  Colors. 

1907.  Hereditary  evils  are  diverse ;  in  infants 
and  children,  however,  they  appear  no  otherwise, 
than  such  as  can  be  attempered  with  goods ;  thus 
they  appear  like  the  colors,  black,  green,  and  blue, 
with  the  light  [shining  upon  them],  so  that  a  kind 
of  rainbow  is  thence  formed;  —  it  is  otherwise  if 
evils  are  again  added  by  actual  sin;  —  the  love  of 
self  in  a  child  born  of  such  parents,  is,  as  it  were, 
black  ;  the  love  of  the  world  is,  as  it  were,  yellow ; 
and  the  love  of  earthly  things,  as  it  were,  green ; 
which,  however,  by  being  attempered  [with  the 
light],  assume  beautiful  appearances,  as  in  the 
case  of  infants  in  heaven.  —  S.  D.  1311. 

The  Love  of  Rule. 

1908.  Inasmuch  as  in  the  Christian  world  the 
love  of  rule  and  the  love  of  riches  universally  pre- 
vail, and  these  loves  at  this  day  are  so  deeply  in- 
rooted,  that  their  power  of  seduction  is  not  attended 
to,  it  is  of  moment  that  their  quality  should  be  dis- 
covered and  made  known.  They  seduce  every 
man  who  does  not  shun  evils  because  they  are 
sins,  for  he  who  does  not  thus  shun  evils,  does  not 
fear  God,  wherefore  he  remains  natural ;  and  inas- 
much as  the  loves  proper  to  the  natural  man  are 
the  love  of  rule  and  the  love  of  riches,  therefore 
he  does  not  see  with  interior  acknowledgment  what 
is  the  quality  of  those  loves  in  himself:  he  does 
not  see  unless  he  be  reformed,  and  he  is  reformed 
only  by  combat  against  evils ;  it  is  believed,  that 
he  is  reformed  by  faith,  but  the  faith  of  God  has  no 
place  with  man  until  he  fights  against  evils.  When 
man  is  thus  reformed,  then  light  from  the  Lord 
through  heaven,  flows  in,  and  gives  him  the  affec- 
tion, and  also  the  faculty  of  seeing  what  the  qual- 
ity of  those  loves  is,  and  whether  they  have  rule 
with  him,  or  are  subservient,  thus  whether  they 
are  in  the  first  place  with  him,  and  make  as  it 
were  the  head,  or  are  in  the  second  place,  and 
make  as  it  were  the  feet ;  if  they  have  rule  and 
are  in  the  first  place,  they  then  seduce,  and  be- 
come curses,  but  if  they  are  subservient  and  in  the 
second  place,  they  then  do  not  seduce,  and  become 
blessings.  I  can  assert,  that  all  with  whom  the 
love  of  rule  is  in  the  first  place,  are  inwardly  dev- 
ils. This  love  is  known  from  its  delight,  for  it 
exceeds  every  delight  of  the  life  of  men ;  it  exhales 
continually  from  hell,  and  the  exhalation  appears 
as  a  fire  of  a  great  furnace,  and  enkindles  the 
hearts  of  men,  whom  the  Lord  does  not  protect ; 


WRHINGS   OF  EMANUEL   SWEDENBORG. 


387 


the  Lord  protects  all  who  are  reformed.  Still  the 
Lord  leads  them,  buf  in  hell ;  yet  only  by  exter- 
nal bonds,  which  are  fears  on  account  of  the  pen- 
alties of  the  law,  and  the  loss  of  reputation,  of 
honor,  of  gain,  and  of  the  pleasures  thence  derived  ; 
He  also  leads  them  by  rermmcrations  in  the  world  ; 
nor  can  He  bring  them  out  of  liell,  because  tlie 
love  of  rule  does  not  admit  internil  bonds,  wliich 
are  the  fear  of  (Jod,  and  the  affections  of  good  and 
truth,  by  which  the  Lord  leads  all,  who  follow  Him, 
to  heaven  and  in  heaven.  —  .1.  E.  1181). 

1909.  It  has  been  given  me  to  be  sensible  what 
and  how  great  is  the  delight  of  the  love  of  ruling 
from  the  love  of  self:  I  have  been  led  into  it  for 
the  sake  of  becoming  acquainted  with  it ;  and  it 
was  such  that  it  exceeded  all  the  delights  which 
there  are  in  the  world  ;  it  was  a  delight  of  the 
whole  mind,  from  its  inmost  things  to  its  ultimates; 
but  in  the  body  it  was  not  felt  otherwise  than  as  a 
pleasure  and  willingness  in  the  swelling  breast: 
and  it  was  also  given  to  feel  that  from  that  delight, 
as  from  a  fountain,  spring  forth  the  delights  of  all 
evils,  as  of  committing  adultery,  of  revenging,  of 
defrauding,  of  blaspiieming,  and  in  general  of 
doing  evih  —  D.  P.  215. 

Remarkable  Relation  concerning  the  Love  of 
Rule. 

1910.  When  I  was  meditating  on  these  things, 
it  was  said  to  me  by  an  angel  from  the  Lord,  "  Now, 
now,  you  will  see,  and  from  sight  be  confirmed, 
what  that  infernal  love  is."  And  then  on  a  sudden 
the  earth  opened  itself,  on  the  left  hand,  and  I  saw 
a  devil  ascending  from  hell,  who  had  on  his  head 
a  square  cap  pressed  down  over  the  forehead  even 
to  the  eyes ;  his  face  full  of  pimples  as  of  a  burn- 
ing fever;  his  eyes  fierce,  his  breast  swelling  into 
a  rhombus  ;  from  his  mouth  he  belched  forth  smoke 
like  a  furnace  ;  his  loins  were  completely  ignited  ; 
instead  of  feet  he  had  long  ancles  without  tlesh, 
and  from  his  body  there  was  exhaled  a  foul  and 
stinking  heat.  On  seeing  him  1  was  terrified,  and 
cried  to  him,  "  Do  not  come  here  ;  tell  whence  you 
are."  And  he  replied,  with  a  hoarse  voice,  "  I  am 
from  the  lower  regions,  and  there  in  a  society  with 
two  hundred,  which  is  the  most  supereminent  of 
all  societies.  There  we  all  are  emperors  of  em- 
perors, kings  of  kings,  dukes  of  dukes,  and  princes 
of  princes  ;  no  one  there  is  barely  an  emperor,  nor 
barely  a  king,  a  duke  and  a  prince.  We  sit  there 
upon  thrones  of  thrones,  and  thence  send  forth 
mandates  into  all  the  world  and  beyond."  Then  I 
said  to  him,  "  Do  you  not  see  that  you  are  insane 
from  the  fantasy  of  supereminence  ? "  And  he 
answered,  "How  can  you  talk  so  !  because  we  ab- 
solutely seem  to  ourselves,  and  also  are  acknowl- 
edged by  our  companions,  as  such."  On  hearing 
this,  I  did  not  wish  to  say  again,  "  You  are  insane," 
because  he  was  insane  from  fantasy.  And  it  was 
given  me  to  know  that  that  devil,  when  he  lived  in 
the  world,  was  only  the  steward  of  a  certain  house  ; 
and  that  then  he  was  so  elated  in  spirit,  that  he 
despised  all  the  human  race  in  comparison  with 
himself,  and  indulged  the  fantasy  that  ho  was  of 
more  dignity  than  a  king,  and  even  than  an  em- 
peror; in  consequence  of  which  pride,  he  had 
denied  God,  and  accounted  all  the  holy  things  of 
the  church  as  of  no  importance  for  him,  but  as 
something  for  the  stupid  common  people.  At 
length  I  asked  him,  "  How  long  do  you  two  hun- 
dred there,  thus  glory  among  yourselves  ?  "  He 
said,  "  Forever ;  but  that  those  of  us  who  torture 
others  on  account  of  denying  supereminence,  sink 
down ;  for  it  is  lawful  for  us  to  glory,  but  not  to  do 


evil  to  any  one."  I  asked  again,  "  Do  you  know 
what  is  the  condition  of  those  who  sink  down  ?" 
He  said,  "  They  sink  down  into  a  certain  prison, 
where  they  are  called  viler  than  the  vilo,  or  the 
most  vile,  and  where  they  labor."  Tiien  I  said  to 
til  it  drvil.  "  Beware,  then,  lest  you  also  sink  down." 

191 1.  After  tliis  tiie  earth  again  opened  itself,  but 
totlie  right ;  and  1  sa\v  another  devil  rising  up,  upon 
whoso  licad  there  was,  as  it  were,  a  mitre  encom- 
passed witli  tblds  as  of  a  snake,  the  head  of  which 
rose  up  from  the  top ;  his  face  was  leprous  from 
the  forehead  to  the  chin,  and  also  both  of  his  hands  ; 
his  loins  were  naked  and  black  as  soot,  through 
which  appeared  a  dusky  fire  as  of  a  fire  hearth  ; 
and  the  ankles  of  his  feet  were  like  two  vipers. 
The  former  devil,  seeing  this,  cast  himself  upon 
his  knees  and  adored  him.  I  asked,  "  Why  so  ?" 
He  said,  "  He  is  the  God  of  heaven  and  earth,  and 
he  is  omnipotent."  And  then  I  asked  him,  "  What 
do  you  say  to  this  ?  "  He  answered,  "  What  shall 
I  say  ?  I  have  all  power  over  heaven  and  hell ; 
the  lot  of  all  souls  is  in  my  hand."  And  I  again 
asked,  "How  can  he  who  is  emperor  of  emperors, 
submit  himself  thus,  and  you  receive  adoration  ?  " 
He  answered,  "  He  is  still  my  slave.  What  is  an 
emperor  in  the  sight  of  God  ?  In  my  hand  is  the 
thunderbolt  of  excommunication."  And  then  I 
said  to  him,  "  How  can  you  be  so  insane  ?  You 
were  in  the  world  only  a  priest ;  and  because  you 
labored  under  the  fantasy  that  you  had  the  keys, 
and  thence  the  power  of  binding  and  loosing,  you 
worked  up  your  spirit  to  this  degree  of  madness, 
that  you  now  believe  that  you  are  God  himself." 
At  this  being  indignant,  he  swore  that  he  was, 
"  and  that  the  Lord  had  not  any  power  in  heaven, 
because  He  has  transferred  it  all  to  us.  We  have 
only  to  give  command,  and  heaven  and  hell  obey 
with  reverence.  If  we  send  any  one  to  hell,  the 
devils  immediately  receive  him,  and  so  do  the  an- 
gels liiin  whom  we  send  to  heaven."  I  asked  fur- 
ther, "  How  many  are  there  of  you  in  your  soci- 
ety ?  "  He  said,  "  Three  hundred,  and  we  all  there 
are  gods,  but  I  am  the  god  of  gods."  After  this  the 
earth  opened  under  the  feet  of  both,  and  they  sunk 
down  deep  into  their  hells ;  and  it  was  given  me  to 
see,  tiiat,  under  their  hells,  there  were  woi-khouses, 
into  which  those  would  fall  who  do  harm  to  others ; 
for  to  every  one  in  hell  is  left  his  fantasy,  and  also 
his  glorying  in  it,  but  it  is  not  lawful  to  do  evil  to 
another.  The  reason  that  they  are  such  there,  is 
because  man  then  is  in  his  spirit,  and  the  spirit, 
after  it  is  separated  from  the  body,  comes  into  thf 
full  liberty  of  acting  according  to  its  affections 
and  the  thoughts  thence.  Afterwards  it  was  given 
to  look  into  their  hells  ;  and  the  hell  where  th'^ 
emperors  of  emperors  and  kings  of  kings  were, 
was  full  of  all  uncleanness,  and  they  seemed  like 
various  wild  beasts  with  fierce-looking  eyes  :  anl 
also  in  the  other  hell,  where  were  the  gods  and  thi- 
god  of  gods  ;  and  in  this  there  appeared  direful 
birds  of  night,  which  are  called  ochim  and  yini, 
flying  around  them  ;  the  images  of  their  fantasy 
thus  appeared  to  me.  Hence  it  was  manifest  what, 
political  self-love  is,  and  what  ecclesiastical  self- 
love  is  ;  that  this  is,  that  they  wish  to  be  gods,  but 
that,  that  they  wish  to  be  emperors  ;  and  that  they 
thus  wish,  and  also  aspire  after  what  they  wish 
for,  so  far  as  the  reins  are  given  to  those  loves.  — 
T.  C.  R.  661. 

Sphere  of  Self-love. 

1912.  When  this  is  man's  ruling  principle,  ii 
communicates  its  influence  to  all  his  thoughts, 
yea,  to  the  minutest  particulars  of  his  thoughts ; 


388 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


cis  is  universally  the  case  witli  wliatcvor  has  the 
supreme  rule  in  the  mind.  This  does  not  ap- 
pear so  manifestly  in  the  life  of  the  body,  as  in 
the  other  life  :  there  a  man's  ruling  principle  mani- 
fests itself  by  a  certain  sphere,  which  is  perceived 
by  all  around  him ;  and  this  sphere,  exhaling,  as 
it  does,  from  every  particular  of  his  constitution, 
is  of  the  same  nature  and  quality  as  himself.  The 
sphere  of  a  person  who  regards  himself  in  all 
things,  appropriates  to  itself,  and,  as  it  is  there 
said,  absorbs  every  thing  which  favors  him  ;  conse- 
quently, it  absorbs  all  the  delight  of  the  spirits 
around  him,  and  destroys  all  their  freedom :  it 
becomes  unavoidable,  therefore,  that  such  a  one 
should  be  separated  from  their  society.  —  .3.  C. 
13  UJ. 

The  Universals  of  Hell  and  Heaven. 

liU3.  The  universals  of  hell  are  three,  but  these 
^       are    diametrically  opposite   to   the    universals  of  i 
heaven.     The  universals  of  hell   are  these  three 
loves  —  the  love  of  ruling  from  the  love  of  self, 
the  love  of  possessing  the  goods  of  others  from 
the  love  of  the  world,  and  scortatory  love.     The  i 
universals  of  heaven  opposite  to  those,  are  these 
three  loves  —  the  love  of  ruling  from  the  love  of  ' 
use,  the  love  of  possessing  the  goods  of  the  world 
from  the   love  of  doing  uses  by  them,  and  truly  ' 
conjugial  love.  —  T.  C.  R.  G6L  I 

Difference  Between  the  Regenerate  and 
Unregenerate. 

1914.  With  the  regenerate  man  there  is  a  con-  j 
science  of  what  is  good    and  true,  and   he  does  t 
good  and  thinks  truth  from  conscience  ;  the  good 
which  he  does  being  the  good  of  charity,  and  the 
truth  v^-hich  he  thinks  the  truth  of  faith.     The  un- 
regenerate man  has  no  conscience,  or  if  any,  it  is 
not  a  conscience  of  doing  good  from  a  principle  of 
charity,  and  of  thinking  truth  from  a  principle  of 
faith,  but  from  some  love  or  other  regarding  him- 
self or  the  world,  wherefore   it   is  a   spurious  or 
false  conscience.     With  the  regenerate  man  there 
is  joy  when  he  acts  according  to  conscience,  and 
anxiety  when  forced  to  do  or  think  contrary  to  it ; 
but  it  is  not  so  with  the  unregenerate,  for  in  many 
instances  he  does  not  know  what  conscience  is, 
much  less  what  it  is  to  do  any  thing  either  accord- 
ing or  contrary  to  it,  he  doing  only  what  favors, 
and  thus  gratifies  his  own  loves,  as  to  act  contrary  ' 
thereto  occasions  anxiety.     The  will  and  under- 
standing are  renewed  with  the  regenerate  man,  ' 
and  constitute   his  conscience,  or  in  other  words 
are  in  that  conscience,  by  which  the  Lord  operates 
the  good  of  charity  and  the  truth  of  faith  with  him.  | 
The  unregenerate  man,  however,  is   destitute  of 
will,  having   lust   in   its   stead,  whence   comes  a  j 
proneness  to  every  evil ;  neither  is  there  under- 
standing, but  ratiocination,  and  hence  a  tendency 
to  whatever  is  false.     With   the  regenerate  man  j 
there  is  a  celestial  and  spiritual  life ;  his  capacity 
of  thinking  and  understanding  what  is  good  and  ' 
true  being  derived  from  the  life  of  the  Lord  through 
the  remains,  of  which  we  spoke  above,  and  hence  ; 
he  has  the  faculty  of  reflection ;  but  the  unregen-  ■ 
erate   man  possesses  only  corporeal   and  worldly 
life.     With  the  regenerate  the  internal  man  has 
the   dominion,  the  external    being   obedient   and 
submissive  ;  but  with  the  unregenerate  the  exter- 
nal man  rules,  the  internal  being  quiescent,  as  if  it  | 
had  no  existence.     The  regenerate  man  knows,  or 
has  a  capacity  of  knowing  on  reflection,  what  the 
internal  man   is,  and   whit   the   external ;  but  of 
these  the  unregenerate  man  is  altogether  i'jnorant. ' 


nor  can  ho  know  them  although  he  reflects,  since 
he  is  unacquainted  with  the  good  and  truth  of  faith 
originating  in  charity.  Hence  may  be  seen  what 
is  the  quality  of  the  regenerate,  and  what  of  the 
unregenerate  man,  and  that  they  differ  from  each 
other  like  summer  and  winter,  and  light  and  dark- 
ness ;  wherefore  the  regenerate  is  a  living,  but 
the  unregenerate  a  dead  man.  —  A.  C.  977. 

The  Mountains  of  Ararat. 

1915.  "  And  the  ark  rested  in  the  seventh  month, 
on  the  seventeenth  day  of  the  month,  upon  the 
mountains  of  Ararat."  Gen.  viii.  4.  That  the 
mountains  of  Ararat  represent  light,  may  appear 
from  the  signification  of  a  mountain,  as  denoting 
the  good  of  love  and  charity,  and  from  that  of 
Ararat,  as  meaning  light,  and  indeed  the  light  of  a 
regenerate  person.  New  light,  or  the  first  light  of 
the  regenerate,  never  derives  its  existence  from 
the  knowledges  of  the  truths  of  faith,  but  from 
charity.  The  truths  of  faith  are  like  rays  of  light, 
love  or  charity  being  like  flame  ;  and  the  light  of 
him  who  is  being  regenerated  does  not  arise  from 
the  truths  of  faith,  but  from  charity,  the  truths  of 
faith  being  the  rays  of  light  thence  emitted.  Thus 
it  is  manifest  that  the  mountains  of  Ararat  signify 
such  light.  This  is  the  first  light  perceived  after 
temptation,  and  being  the  first,  it  is  obscure,  and 
is  called  lumen,  not  Iilt.* 

191().  Hence,  then,  it  may  appear,  that  this  verse 
in  the  internal  sense  signifies  tiiat  the  spiritual 
man  is  a  lioly  rest,  in  consequence  of  being  en- 
dowed with  new  intellectual  light  derived  from 
charity.  These  truths  are  perceived  by  the  angels 
in  a  variety  so  wonderful,  and  an  order  so  delight- 
ful, that  could  man  but  obtain  a  single  such  idea, 
it  would  open  to  him  thousands  and  thousands  of 
others  in  an  increasing  ratio,  of  so  exalted  a  char- 
acter as  to  be  utterly  indescribable.  Such  is  the 
Word  of  the  Lord  in  its  internal  sense  throughout, 
even  when  it  appears  in  the  letter  to  be  an  unpol- 
islicd  historical  relation ;  as  when  it  is  here  said, 
that  "  the  ark  rested  in  the  seventh  month,  on  the 
seventeenth  day  of  the  month,  upon  the  mountains 
of  Ararat." i.  C.  854,  855. 

Delight  of  doing  good  without  a  Recompense. 

1917.  Very  few  at  this  day  know,  that  in  doing 
good  witliout  a  view  to  recompense,  there  is  heav- 
enly happiness  :  for  they  do  not  know  that  there 
is  any  other  happiness  than  to  be  advanced  to  hon- 
ors, to  be  served  by  others,  to  abound  in  riches, 
and  to  live  in  pleasures  ;  they  are  deeply  ignorant 
that  above  those  things  there  is  a  happiness,  which 
affects  the  interiors  of  man,  thus  that  there  is  a 
heavenly  happiness,  and  that  this  happiness  is  the 
happiness  of  genuine  charity  :  inquire  of  the  wise 
of  this  day,  whether  they  know  that  this  is  heav- 
enly happiness.  Hence  also  it  is,  that  some  reject 
good  works,  believing  that  they  cannot  have  place 
with  any  one,  without  a  view  to  merit  by  them  ; 
for  they  do  not  know,  that  they  who  are  led  of  the 
Lord,  are  desirous  of  nothing  more  than  to  do 
good  works,  and  that  they  think  of  nothing  less 
than  of  meriting  by  them  ;  for  this  is  in  the  new 
will,  which  is  given  by  the  Lord  to  those  who  are 
regenerated,  inasmuch  as  that  will  is  the  Lord's 
with  man.  — .i.  C.  t)392. 

1918.  They  who  in  heaven  are  m  genuine  mutu- 
al love,  when  they  pertbrm  uses,  and  do  good  to 

*  Lux  is  empliiyed  liy  the  author  to  denote  full  and  perfect 
light,  lumen  that  which  is  comparatively  faint  and  obscure  ;  the 
former  to  express  the  lii;ht  of  the  spiritual,  the  latter  that  of  the 
natural  man,  or  of  him  in  whom  regeneration  has  only  jusc 
comnieuccd. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


3H9 


others,  are  in  such  joy  and  happinps.s,  that  they 
seem  to  themselves  then  first  to  be  in  heaven  ;  this  is 
given  them  by  Uie  Lord,  to  every  one  accordinj^  to 
uses ;  but  this  happiness  vanishes,  as  soon  as  they 
think  of  recompense,  for  thought  concerning  rec- 
ompense, when  yet  they  are  in  reconioense  itself, 
renders  that  love  impure  and  perverts  it ;  the  reason 
is,  because  then  they  think  of  themselves,  and  not 
of  the  neighbor,  namely,  that  they  may  render 
tiicujselves  happy,  but  not  others,  unless  so  far  as 
they  are  happy  themselves  :  thus  they  convert  love 
towards  the  neighbor  into  love  towards  themselves, 
and  so  far  as  they  do  tliis,  so  far  the  joy  and  hap- 
piness from  heaven  cannot  be  communicated  to 
'  them,  for  they  concentre  the  influx  of  what  is  Jiap- 
py  from  heaven  in  themselves,  nor  do  they  transmit 
it  to  others,  and  they  are  like  to  objects,  which  do 
not  remit  the  rays  of  light,  but  absorb  them ;  the 
objects  which  remit  the  rays  of  light,  appear  in 
ligiit,  and  glow,  but  those  which  absorb,  appear 
opaque,  and  do  not  glow  at  all,  wherefore  they  who 
are  of  this  description,  are  separated  from  angelic 
society,  as  they  who  have  nothing  in  common  with 
heaven.  — A  C.  G388. 

1919.  When  an  angel  does  good  to  any  one,  he 
communicates  also  to  him  his  own  good,  satisfac- 
tion, and  blessedness,  and  this  with  the  mind  that 
he  wills  to  give  to  another  every  thing,  and  to  re- 
tain nothing:  when  he  is  in  such  communication, 
then  good  flows  in  with  satisf^iction  and  blessed- 
ness to  him  in  a  much  greater  degree  than  he 
gives,  and  this  continually  with  increases.  But  as 
Hoon  as  the  thought  occurs,  that  he  wills  to  com- 
Miunicate  what  he  has  to  the  intent  that  he  may 
obtain  that  influx  of  satisfaction  and  blessedness 
in  himself,  the  influx  is  dissipated ;  and  still  more  so, 
if  any  thing  presents  itself  of  thcuglit  concerning 
recompense  from  him  to  whom  he  conununicates 
his  good.  This  it  has  been  given  to  know  from 
much  experience.  Hence  also  it  may  be  man- 
ifest, that  the  Lord  is  in  every  single  thing ;  for 
the  Lord  is  such  that  He  wills  to  give  Himself  to 
ail,  hence  satisfaction  and  blessedness  are  in- 
creased with  those,  who  become  images  and  like- 
nesses of  Him.  —  .z?.  C  6478. 

Internal  Blessedness  hardly  perceptible  in  this 
Life. 

1920.  The  blessedness  of  the  celestial  affec- 
tions, which  are  of  love  to  the  Lord  and  charity 
towards  the  neighbor,  cannot  easily  be  described, 
by  reason  that  it  is  internal  and  seldom  manifests 
itself  with  any  one  in  the  body,  thus  seldom  to 
the  sense.  For  man,  during  his  life  in  the  body, 
has  a  distinct  sensation  of  those  things  which  ex- 
ist in  the  body,  but  a  very  obscure  one  of  tiiose 
which  exist  in  his  spirit,  for  worldly  cares,  whilst 
man  is  in  the  body,  are  an  impediment.  The 
blessedness  of  the  affections  cannot  flow  in  so 
far  as  into  the  sense  of  the  body,  unless  natural 
and  sensual  things  be  reduced  to  agreement  with 
interior  things,  and  even  then  only  obscurely,  as 
a  tranquillity  arising  from  contentment  of  mind  ; 
but  after  departure  out  of  this  life  it  manifests 
itself,  and  is  perceived  as  something  blessed  and 
happy,  and  then  affects  both  the  interiors  and  ex- 
teriors. —  Jl.  C.  G408. 

What  the  internal  Man  is  when  not  reformed. 

19'21.  What  the  internal  of  man  is,  unless  it  be 
rcforined  by  the  Lord,  was  manifest  to  me  from 
the  devils  and  satans  in  hell ;  for  they  have  it 
continually  in  mind  to  kill  the  Lord  ;  and  because 
they  cannot  do  this,  they  are  in  the   endeavor  to 


kill  those  who  are  devoted  to  the  TiOrd ;  but  because 
they  cannot  do  this,  liko  men  in  tiie  world,  they 
attempt  every  method  of  destroying  tiieir  souls, 
that  is,  of  destroying  the  faith  and  cliarity  with 
tiiem.  That  hatred  and  revenge  with  them  appear 
like  dark  fires  and  like  bright  fires;  hatred  like 
dark  fires,  and  revenge  like  bright  fires  ;  yet  thoy 
are  not  fires,  but  appearances.  The  cruelties  of 
their  hearts  are  sometimes  seen  above  them  in  the 
air  like  combats  witii  the  angels,  and  like  the 
death  and  destruction  of  them ;  it  is  their  anger 
and  hatred  against  heav(>n  from  which  such  dire- 
ful mockeries  arise.  Moreover,  tliey  also  a|)pear 
at  a  distance  like  wild  beasts  of  every  kind,  as 
tigers,  leopards,  wolves,  foxes,  dogs,  crocodiles, 
and  like  serpents  of  every  kind  ;  and  when  they 
see,  in  representative  forms,  gentle  beasts,  tiiey 
attack  them  in  fantasy,  and  attempt  to  kill  them. 
There  came  into  my  sight,  as  it  were,  dragons, 
standing  beside  women,  with  whom  were  infants, 
which  they  endeavored,  as  it  were,  to  devour,  ac- 
cording to  those  tilings  which  are  related  in  Rev- 
elation xii ;  which  are  nothing  else  than  repre- 
sentations of  hatred  against  the  Lord  and  his  Now 
Church.  That  the  mem  in  the  world,  who  wish  to 
destroy  the  church  of  the  Lord,  are  similar  to 
them,  is  not  apparent  to  their  companions,  because 
the  bodies,  by  whicli  they  perform  moral  duties, 
absorb  and  conceal  those  things  ;  but  still  they  ap- 
pear to  the  angels,  who  look  not  at  their  bodies  but 
at  their  spirits,  in  like  forms  with  those  devils 
above  described.  Who  could  have  known  such 
things,  unless  the  Lord  had  opened  the  sight  of 
some  one,  and  enabled  him  to  look  into  the  spirit- 
ual world  ?  If  this  had  not  been  done,  must  not 
these  things,  and  others  of  the  greatest  impor- 
tance, have  been  concealed  from  men  forever  ?  — 
T.  C.  R:  319. 

All  Things  in  Nature  represent  Regeneration. 

1922,  In  the  world,  regeneration  is  represented 
by  various  things,  as  by  the  blossomings  of  all 
things  of  the  earth  in  the  time  of  spring,  and  by 
their  successive  growth  even  to  fructifications  ;  in 
like  manner,  by  the  growth  of  every  tree,  shrub 
and  flower,  from  the  first  month  of  heat  even  to 
the  last  of  it.  It  is  represented  also  by  the  pro- 
gressive ripening  of  all  fruits  from  the  first  stamen 
to  full  maturity  :  it  is  represented  then  by  morning 
and  evening  showers  and  by  dews,  at  the  coming 
of  which  the  flowers  open  themselves,  and  at  the 
darkness  of  night  thoy  contract  themselves  ;  again, 
by  the  fragrances  from  gardens  and  fields,  and 
also  by  the  rainbow  in  the  cloud.  Gen.  ix.  14- 
17  ;  as  also  by  the  splendid  colors  of  the  morning 
before  sunrise  ;  and,  in  general,  by  the  continual 
renovation  of  all  things  in  bodies,  by  means  of  the 
chyle,  and  by  means  of  the  animal  spirit,  and 
thence  the  blood,  the  purification  of  which  from 
useless  things,  and  renovation,  and  as  it  were  re- 
generation, is  perpetual.  If  attention  be  given  to 
the  vilest  things  in  the  earth,  an  image  of  regener- 
ation is  presented  in  the  wonderful  transformation 
of  silkworms  and  many  other  worms  into  nymphs 
and  butterflies,  and  in  that  of  otiiers,  which  in  time 
are  furnished  with  wings.  To  which  we  may  add 
things  still  more  trivial ;  it  is  represented  by  the 
desire  of  certain  birds  of  innnersing  themselves  in 
waters  for  the  sake  of  v.-ashing  and  cleansing 
themselves,  after  which  they  return,  like  the  night- 
ingales, to  their  songs.  In  a  word,  the  whole 
world,  from  the  firsts  to  the  lasts  of  it,  is  full  of 
representations  and  tvpes  of  regeneration.  —  T. 
C.  R.  (-,87. 


390 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


The  Bow  in  the  Cloud. 

1923.  "  I  do  set  my  bow  in  the  cloud,"  (Gen.  ix. 
13,)  signifies  the  state  of  the  regenerate  spiritual 
man,  he  being  like  a  rainbow.  It  may  appear  sur- 
prising that  a  token  of  the  covenant  in  the  Word 
should  be  a  bow  in  a  cloud,  or  a  rainbow,  since  this 
is  produced  by  the  modification  which  the  solar  rays 
undergo  when  falling  upon  drops  of  rain,  and,  un- 
like the  other  signs  of  the  covenant  in  the  church, 
mentioned  above,  is  a  purely  natural  phenomenon. 
That  it  does,  however,  represent  regeneration, 
and  denote  the  state  of  the  regenerate  spiritual 
man,  can  only  be  known  by  those  who  are  per- 
mitted to  see,  and  thereby  to  know  the  reason  of 
it.  The  spiritual  angels,  who  have  all  been  men 
of  the  spiritual  church  made  regenerate,  when 
presented  to  view  in  another  life,  have  an  appear- 
ance about  the  head  like  a  rainbow  ;  and  as  these 
rainbows  agree  perfectly  with  the  state  of  the 
angels,  tlicir  quality  is  hence  discernible  in  heaven 
and  the  world  of  spirits.  The  cause  of  this  rain- 
bow-like appearance  is,  that  their  natural  [truths] 
correspondmg  with  their  spiritual,  present  this 
appearance,  it  being  a  modification  of  spiritual 
light  from  the  Lord  in  their  natural  [truths].  It  is 
these  angels  who  are  said  to  be  "  born  again  of  wa- 
ter and  the  spirit,"  whereas  the  celestial  angels 
are  regenerated  by  fire.  It  may  be  observed,  that 
for  the  production  of  natural  color  there  must 
necessarily  be  a  ground  which  either  absorbs  or 
reflects  the  rays  of  light  from  the  sun,  or  which  is, 
in  other  words,  either  black  or  white.  Now  ac- 
coi-ding  to  the  various  conditions  of  this  ground  as 
to  absorbing  or  reflecting  power,  or,  as  it  is  termed, 
as  to  blackness  or  whiteness,  is  that  modification 
of  the  inflowing  rays  of  light,  which  gives  rise  to 
colors,  some  of  which  partake  more  or  less  of  the 
obscure  or  black  property,  and  others  more  or  less 
of  the  shining  or  wliite  property,  and  hence  arises 
their  diversity.  So  it  is  comparatively  in  spiritual 
things  ;  for  the  obscurity  resembles  man's  intel- 
lectual propriuin,  or  the  false;  and  the  blackness 
his  voluntary  propriuin,  or  the  evil,  which  absorbs 
and  extinguishes  the  rays  of  light.  And  the  bright 
and  white  property  is  the  truth  and  good  which 
man  thinks  to  do  of  hunself,  which  reflects  and 
rejects  from  itself  the  rays  of  light.  These  rays 
which  fall  thereon,  and  as  it  were  modify  them, 
are  from  the  Lord,  the  sun  of  wisdom  and  intelli- 
gence, the  rays  of  spiritual  light  being  no  other, 
nor  from  any  other  source.  It  is  from  the  corre- 
spondence of  natural  things  with  spiritual,  that 
when  in  the  other  world  this  is  visible  about  the 
regenerate  spiritual  man,  there  is  an  appearance 
as  of  a  bow  m  a  cloud,  the  bow  being  a  represen- 
tation of  what  is  spiritual  in  what  is  natural.  The 
regenerate  spiritual  man  has  an  intellectual  pro- 
prium,  into  which  the  Lord  insinuates  innocence, 
charity,  and  mercy  ;  and  as  these  gifts  are  received 
by  him,  his  rainbow  when  presented  to  view  ap- 
pears more  beautiful  in  proportion  as  his  will  pro- 
prium  is  more  removed,  subdued,  and  reduced  to 
obedience. 

1924.  That  a  cloud  denotes  the  obscurity  of 
the  light  in  which  the  spiritual  man  is,  as  com- 
pared with  the  celestial,  may  appear  from  what  has 
been  just  stated  concerning  the  bow  ;  for  the  bow, 
or  the  color  of  the  bow,  never  exists  except  in  a 
cloud  ;  the  duskiness  of  which,  (as  was  observed,) 
becomes  changed  into  [various]  colors  by  the  tran- 
sit of  the  solar  rays,  the  nature  of  the  medium 
throuo-h  which  the  rays  are  transmitted  determin- 
inf  the  color.    So  also  it  is  with  the  spiritual  man ; 


the  obscure  medium  surrounding  him,  here  called 
a  cloud,  being  falsity,  or,  what  is  the  same  thing, 
his  intellectual  proprium,  which,  when  innocence, 
charity,  and  mercy  are  insinuated  into  it  by  the 
Lord,  no  longer  looks  like  falsity,  but  is  as  the 
appearance  of  truth  combined  with  [real]  truth 
from  the  Lord,  and  hence  resembles  a  colored  bow. 
This  is  a  certain  spiritual  modification  which  can 
never  be  [fully]  described,  and  unless  the  colors 
themselves  and  their  mode  of  formation  are  per- 
ceived by  man,  I  question  whether  it  is  possible  to 
explain  it  to  his  apprehension.  The  nature  of  this 
cloud  with  the  regenerate  man,  may  be  discovered 
from  his  state  antecedent  to  that  process.  Man  is 
regenerated  by  the  instrumentality  of  those  things 
which  he  conceives  to  be  the  truths  of  faith  ;  for 
every  one  supposes  his  own  religious  tenets  to  be 
true,  and  hence  he  receives  conscience ;  where- 
fore after  he  has  received  conscience,  to  act  con- 
trary to  those  things  which  are  impressed  upon 
him  as  the  truths  of  faith,  is  with  him  to  act  con- 
trary to  conscience.  Such  is  every  regenerate 
person  ;  for  many  are  regenerated  by  the  Lord,  of 
every  religious  opinion,  and  when  they  become 
so,  they  do  not  receive  any  immediate  revelation, 
except  what  is  insinuated  into  them  by  the  Word 
and  the  preaching  of  the  Word.  As,  however, 
they  receive  charity,  the  Lord  by  it  operates  on 
their  cloud,  producing  light  similar  to  that  occa- 
sioned by  the  sun's  rays  impinging  upon  a  [natural] 
cloud,  by  which  it  is  rendered  more  lucid,  and  be- 
comes variegated  with  colors,  and  is  thus  rendered 
like  a  rainbow.  In  proportion,  therefore,  to  the 
tenuity  of  the  cloud,  that  is,  in  proportion  to  the 
number  of  the  truths  of  faith  intermingled  with  its 
other  constituents,  is  the  bow  beautiful ;  and  in 
proportion  to  its  density,  that  is,  to  the  fewness  of 
the  truths  of  faith  of  which  it  consists,  is  the 
beauty  of  the  bow  diminished; —  innocence  adds 
greatly  to  its  beauty,  by  causing  as  it  wore  a 
lively  brightness  in  the  colors. 1.  C.  1042, 1043. 

liove  the  Foundation  of  all  Harmony  and 
Order. 

19Q5.  That  love  is  the  fundamental  principle 
from  and  by  which  heaven  exists  and  subsists,  is 
evident  from  this  circumstance,  —  that  there  must 
be  such  harmony  and  unanimity,  and  hence  so 
universal  a  consociation,  that  the  whole  heaven, 
the  whole  world  of  spirits,  —  that  is,  the  whole 
human  race  from  its  creation  —  should  form  a  one, 
—  as  all  and  every  particular  in  man,  in  whom 
there  are  indefinite  things,  form  one  body,  and 
thus  constitute  one  man ;  in  which  body,  if  any 
thing  was  to  prefer  itself  to  any  other  thing,  and 
not  to  love  another  thing  better  than  itself,  it  could 
not  subsist.  He  who  is  in  genuine  love,  thinks  of 
the  common  good,  and  of  the  universal  human  race, 
in  respect  to  which  every  individual  man  should 
be  as  nothing,  —  as  is  known  :  wherefore,  unless 
a  man  regard  himself  as  associated  with  his  fel- 
lows, and  esteem  himself  as  nothing  in  respect  to 
the  common  good,  and  love  his  neighbor  better 
than  himself,  he  can  by  no  means  be  in  the  unani- 
mous body  (heaven),  but  he  necessarily  expels 
himself  from  it,  so  far  as  he  removes  himself  from 
that  love.  —  S.  D.  404G. 

The  Lord  our  true  Father. 

192fi.  In  a  dream  my  father  appeared  to  me,  and 
I  discoursed  with  him,  saying,  that  a  son  ought  not 
to  acknowledge  his  tather  for  a  father,  as  hereto- 
fore, after  he  becomes  competent  to  judge  for  him- 
self [postquam  sui  juri  factus  est] ;  for  the  reason 


WRITINGS   OF   EMANUEL   SWKDENBOUG. 


391 


why  a  father  is  to  be  acknowledged  diirin<j  educa- 
tion is,  because  he  is  then  in  the  place  of  the  Lord, 
nor  does  a  son  know  at  that  time  what  he  ought  to 
do,  except  by  the  direction  of  his  father.  But  when 
he  becpines  competent  to  judge  and  think  for  him- 
self, and  seems  to  himself  able  to  direct  himself 
of  himself,  then  the  Lord  is  his  Father,  whose  vice- 
gerent his  natural  father  had  heretofore  been.  — 
A.  C.  6492, 

Why  the  Lord  leads  Man  by  Affections,  and 
not  by  Thoughts. 

1927.  Whilst  man  is  led  of  the  Lord  by  affec- 
tions, he  may  be  led  according  to  all  the  laws  of 
His  Divine  Providence,  but  not  if  by  thoughts  ; 
affections  do  not  manifest  themselves  before  the 
man,  but  thoughts  do  manifest  themselves  ;  also, 
affections  produce  thoughts,  but  thoughts  do  not 
produce  aflfections  ;  it  appears  as  if  they  produce 
them,  but  it  is  a  fallacy  ;  and  when  affections  pro- 
duce thoughts,  they  also  produce  all  things  of 
man,  because  they  are  his  life.  This,  likewise,  is 
known  in  the  world  ;  for  if  you  hold  man  in  his 
affection,  you  keep  him  bound,  and  lead  him  whith- 
ersoever you  will,  and,  in  this  case,  one  reason 
goes  as  far  as  a  thousand  ;  whereas  if  you  do  not 
hold  man  in  his  affection,  reasons  are  of  no  avail, 
for  the  affection  which  is  not  in  concord  either 
perverts  them,  or  rejects  them,  or  extinguishes 
them.  Similar  would  be  the  case,  if  the  Lord  led 
man  by  thoughts  immediately,  and  not  bv  affec- 
tions.—^.  £.  117G. 

Life  is  Love. 

1928.  Man  is  aware  of  the  existence,  but  not 
of  the  nature,  of  love.  He  is  aware  of  its  exist- 
ence from  the  use  of  the  word  in  common  speech, 
as  when  it  is  said,  such  a  one  loves  me,  the  king 
loves  his  subjects  and  subjects  love  their  king,  the 
husband  loves  his  wife  and  the  mother  her  children, 
and  vict  versa  ;  also  when  it  is  said  that  this  or  that 
person  loves  his  country,  his  fellow-citizens,  or  his 
neighbor;  in  like  manner  when  it  is  said  of  things 
abstracted  from  person,  that  we  love  this  or  that 
thing.  Nevertheless,  though  the  word  love  is  so 
universally  in  the  mouths  of  men,  scarcely  any  one 
knows  what  love  is  :  whilst  meditating  on  it,  since 
he  cannot  form  any  idea  of  thought  concerning  it, 
he  says  either  that  it  is  nothing  real,  or  that  it  is 
only  something  that  flows  in  through  the  sight, 
hearing,  feeling,  and  conversation,  and  thereby 
affects  him  ;  he  is  altogether  ignorant  that  it  is 
his  very  life,  not  only  the  common  life  of  his  whole 
body,  and  the  common  life  of  all  his  thoughts,  but 
also  the  life  of  all  the  particulars  thereof.  A  wise 
man  may  perceive  this  from  the  following  queries: 
If  you  remove  the  affection  which  is  of  love,  can 
you  think  any  thing  ?  and  can  you  do  any  thing  ? 
In  proportion  as  the  affection  which  is  of  love 
grows  cold,  do  not  thought,  speech,  and  action 
grow  cold  also  ?  and  in  proportion  as  it  is  heated, 
are  not  they  also  heated  ? 

1!)29.  No  one  knows  what  is  the  life  of  man, 
unless  he  knows  that  it  is  love.  If  this  be  not 
known,  one  person  may  believe  that  the  life  of  man 
consists  only  in  feeling  and  in  acting,  another  in 
thinking,  when  nevertheless  thought  is  the  first  ef- 
fect of  life,  and  sensation  and  action  are  the  second. 

\9S0.  Some  idea  of  love,  as  being  the  life  of 
man,  may  be  had  from  the  heat  of  the  sun  in  the 
world,  which,  as  is  well  known,  is  the  common  life 
as  it  were  of  all  vegetation :  from  that  heat,  when 
it  commences  in  the  time  of  spring,  vegetables  of 
all  kinds  shoot  from  the  ground,  are  adorned  with 


leaves,  afterwards  with  flowers,  and  lastly  with 
fruit,  and  thus,  as  it  were,  live  ;  but  when  the  heat 
retires  in  the  autumnal  and  winter  seasons,  they 
are  stripped  of  tiiosc  signs  of  their  life,  and  wither. 
Similar  is  the  case  of  love  in  man  ;  for  love  and 
heat  mutually  correspond  to  each  other ;  wherefore 
also  love  is  warm.  —  f).  L.  kV.  1-3. 

Ori^in  of  vital  Heat. 

YXM.  That  in  mm,  and  in  every  animal,  there 
is  vital  heat,  is  well  known,  but  its  origin  is  not 
known  :  every  one  speaks  of  it  from  conjecture ; 
wherefore  those  who  have  no  knowledge  of  the 
correspondence  of  natural  with  spiritual  things, 
have  ascribed  it  either  to  the  heat  of  the  sun,  or  to 
the  activity  of  particles,  or  to  life  itself;  but  as  they 
did  not  know  what  life  is,  they  proceeded  no  fur- 
ther than  barely  to  say  so.  But  he  that  knows  that 
there  is  a  correspondence  of  love  and  its  affections 
with  the  heart  and  its  derivations,  may  know  that 
love  is  the  origin  of  vital  heat.  Love  proceeds 
from  the  spiritual  sun,  where  the  Lord  is,  as  heat, 
and  is  also  felt  by  the  angels  as  heat.  This  spir- 
itual heat,  which  in  its  essence  is  love,  flows  by 
correspondence  into  the  heart  and  the  blood,  and 
gives  it  heat,  and  at  the  same  time  vivifies  it.  That 
a  man  is  heated,  and  as  it  were  fired,  according  to 
his  love  and  its  degree,  and  grows  torpid  and  cold 
according  to  its  decrease,  is  well  known,  because 
it  is  felt  and  seen  ;  it  is  felt  from  the  heat  of  the 
whole  body,  and  it  is  seen  from  the  redness  of  the 
face  ;  and  on  the  other  hand,  its  extinction  is  felt 
from  the  coldness  of  the  body,  and  seen  from  the 
paleness  of  the  face.  —  D.  L.  W.  379. 

Concerning  a  Vacuana. 

1932.  I  once  heard  the  angels  talking  with  New- 
ton concerning  a  vacuum,  and  saying  that  they 
cannot  endure  the  idea  of  a  vacuum  as  of  nothing ; 
because  in  their  world,  which  is  spiritual,  and  with- 
in or  above  the  spaces  and  times  of  the  natural 
world,  they  equally  feel,  think,  are  affected,  love, 
will,  breathe,  yea  speak  and  act ;  which  things  are 
not  possible  in  a  vacuum  as  nothing,  because  noth- 
ing is  nothing,  and  of  nothing  not  any  thing  is  pred- 
icable.  Newton  said,  that  he  knew  that  the  Divine 
which  IS,  fills  all  things,  and  that  he  himself  ab- 
horred the  idea  of  nothing  concerning  a  vaccum, 
because  it  is  destructive  of  every  thing  ;  exhorting 
those  who  conversed  with  him  about  a  vacuum,  to 
beware  of  the  idea  of  nothing,  calling  it  a  swoon, 
because  in  nothing  there  is  no  actuality  of  mind. 
—  D.L.  W.82. 

The  first  Substance. 

1933.  It  is  acknowledged  by  many,  that  there  is 
an  only  substance,  which  is  also  the  first,  from 
which  all  things  are  ;  but  of  what  quality  that  sub- 
stance is,  is  not  known  :  it  is  believed  that  it  is  so 
simple  that  nothing  is  more  simple  ;  and  that  it 
may  be  likened  to  a  point,  which  is  of  no  dimen- 
sion ;  and  that  from  infinity  of  such  the  forms  of 
dimension  existed:  but  this  is  a  fallacy,  arising 
from  the  idea  of  space ;  for  from  this  idea  there 
appears  such  a  least  thing:  but  still  the  truth  is, 
that  the  more  simple  and  pure  any  thing  is,  so  much 
the  more  and  the  fuller  it  is  ;  which  is  the  cause 
that  the  more  interiorly  any  object  is  viewed,  so 
much  the  more  wonderful,  perfect,  and  beautiful 
things  are  beheld  therein  ;  and  thus  thaj^  the  first 
substance  are  the  most  wonderful,  perfect,  and 
beautiful  of  all  things.  That  it  is  so,  is  because 
the  first  substance  is  from  the  spiritual  sun,  which, 
as  was  said,  is  from  the  Lord,  and  in  which  the 


392 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


Lord  is  ;  thus  that  sun  itself  is  the  only  substance, 
which,  because  it  is  not  in  space,  is  the  all  in  all, 
and  in  the  greatest  and  least  thin;^s  of  the  created 
universe.  Since  that  sun  is  the  first  and  only  sub- 
stance, from  which  all  thhigs  are,  it  follows  that  in 
it  are  infinitely  more  thinfjs  tlian  what  can  appear  in 
the  substances  thence  orijjinating,  which  are  called 
substantiates  and  at  lengtli  matters.  —  D.  P.  G. 

True  Idea  of  Eternity. 

1934.  Because  the  angels  have  not  any  notion 
of  time,  therefore  they  have  a  different  idea  of 
eternity  from  that  which  men  of  the  earth  have  ; 
the  angels  by  eternity  perceive  infinite  state,  but 
not  infinite  time.  I  was  once  thinking  about  eter- 
nity, and  by  the  idea  of  time  I  could  perceive  what 
to  eternity  was,  namely,  without  end,  but  not  what 
from  eternity  was,  thus  neither  what  God  had  done 
from  eternity  before  creation.  When  anxiety 
thence  arose  in  me,  I  was  elevated  into  the  sphere 
of  heaven,  and  thus  into  the  perception  in  which 
the  angels  are  concerning  eternity  ;  and  then  I  was 
enlightened  to  see  that  eternity  must  not  be  thought 
of  from  time,  but  from  state,  and  that  then  it  is  per- 
ceived what  from  eternity  is  ;  which  was  also  the 
case  with  me.  —  H.  H.  1G7. 

Man  is  not  of  a  sound  Mind,  unless  Use  be  his 
Affection  or  Occupation. 

1935.  Man  has  external  thought,  and  he  has  also 
internal  thought ;  he  is  in  external  thought  when 
he  is  in  company,  whether  in  such  case  he  hears, 
or  speaks,  or  teaches,  or  acts,  and  also  when  he 
writes  ;  but  the  mind  is  in  internal  thought  when 
he  is  at  home,  and  gives  place  to  his  own  interior 
affection  ;  this  latter  thought  is  the  proper  thought 
of  his  spirit  in  itself,  but  the  former  is  the  proper 
thought  of  his  spirit  in  the  body  ;  each  remains 
with  man  after  death,  and  then  it  is  not  known 
what  the  quality  of  the  man  is,  until  external 
thought  is  taken  away  from  him,  for  in  this  case 
the  thought  speaks  and  acts  from  its  affection. 
The  man  who  is  of  a  sound  mind,  will  then  see  and 
hear  wonderful  things,  for  he  will  tlien  hear  and  see 
that  many,  who  in  the  world  have  discoursed  wise- 
ly, have  preached  learnedly,  have  taught  with  eru- 
dition, have  written  scientifically,  and  have  also 
acted  prudently,  as  soon  as  the  external  principle 
of  their  mind  is  taken  away,  begin  instantly  to 
think  insanely,  and  to  speak  and  act  as  wildly  as 
lunatics  in  the  world,  and,  what  is  wonderful,  in 
this  case  they  believe  themselves  to  be  wiser  than 
others.  But  to  prevent  the  continuance  of  their 
insanity,  they  are  remitted  by  turns  into  things 
external,  and  thereby  into  the  civil  and  moral  life 
which  tliey  lived  in  the  world  ;  when  they  are  in 
company  there  and  in  heaven,  there  is  given  a  rec- 
ollection of  their  insanities,  and  then  they  see  and 
confess  that  they  have  discoursed  insanely  and 
acted  foolishly ;  nevertheless  in  the  very  instant 
of  their  being  remitted  into  their  interior  princi- 
ples, or  the  principles  proper  to  their  spirits,  they 
are  insane  as  before :  their  insanities  are  many  in 
number,  amounting  to  this,  that  they  are  willing  to 
have  dominion,  to  steal,  to  commit  adultery,  to  do 
evil,  to  despise,  reject,  or  sneer  at,  whatsoever  is 
upright,  just,  sincere,  together  with  every  truth  and 
good  of  the  church  and  of  heaven  ;  and  what  is 
more,  they  love  this  state  of  their  spirit ;  for  the 
experiment  has  been  made  with  several,  whether 
they  would  rather  wish  to  think  sanely  or  insanely^ 
and  it  has  been  found  that  they  are  rather  willing 
to  think  insanely  :  tlie  cause  also  of  this  their  qual- 
ity and  character  has  been  discovered)  namely,  that 


they  have  loved  themselves  and  the  world  above 
all  things,  that  they  have  not  applied  theii  minds 
to  uses,  except  for  the  sake  of  honor  and  gain,  and 
that  they  have  preferred  the  delights  of  the  body 
to  the  delights  of  the  soul ;  sucii  was  their  quality 
and  character  in  the  world,  that  they  never  thought 
sanely  with  themselves,  except  when  they  were  in 
the  presence  of  other  men  :  the  only  cure  of  their 
insanity  is  this,  that  they  are  let  into  employments 
under  a  judge  in  hell,  and  so  long  as  they  are  in 
those  employments,  they  are  not  insane,  for  the 
employments  in  which  they  are  occupied  keep  the 
mind  as  in  a  prison  and  in  bonds,  to  prevent  its 
expatiating  into  the  deliriums  of  its  lusts  ;  they 
apply  themselves  to  these  employments  for  food, 
clothing  and  lodging,  thus  unwillingly  from  neces- 
sity, and  not  freely  from  affection.  But,  on  the 
other  hand,  all  those  in  the  world  v/ho  have  loved 
uses,  and  from  the  love  thereof  have  performed 
them,  think  sanely  in  their  spirit,  and  their  spirit 
thinks  sanely  in  their  body,  for  that  interior  thought 
is  also  exterior  thought,  and  speech  is  by  the  lat- 
ter from  the  former,  and  so  likewise  is  their  action, 
the  affection  of  use  withholding  their  minds  in  it- 
self, nor  suffering  them  to  expatiate  into  vanities, 
into  things  lascivious  and  filthy,  into  things  insane 
and  deceitful,  into  the  unreal  delights  of  various 
concupiscences  ;  after  death  they  become  of  a  like 
character,  their  minds  being  angelical,  which,  when 
exterior  thought  is  taken  away,  are  made  spiritual,^ 
and  angels  thus  recipient  of  celestial  wisdom  from 
the  Lord.  From  these  considerations  it  is  now 
evident,  that  no  man  is  of  a  sound  mind,  unless 
use  be  his  affection  or  occupatio-n.  '■ —  D.  L.  15. 

Enoch. 

1936.  There  were  at  that  period  persons  who 
framed  doctrines  out  of  the  truths  which  had  been 
perceived  in  the  Most  Ancient  and  the  succeeding- 
churches,  in  order  that  they  might  serve  as  a  test 
by  which  to  ascertain  what  was  good  and  true. 
Such  persons  were  denominated  Enoch,  as  is  de- 
noted by  the  words,  "  And  Enoch  walked  with 
God  ; "  and  they  applied  the  same  name  to  the 
doctrine  itself,  for  the  word  Enoch  signifies  to  in- 
struct. The  same  is  evident  also  from  the  signifi- 
cation of  the  expression  to  walk,  as  weE  as  from 
the  circumstance  of  his  being  said  to  walk  with 
God,  not  with  Jehovah ;  for  to  walk  with  God  is  to 
teach  and  live  according  to  the  doctrine  of  faith, 
but  to  walk  with  Jehovah  is  to  live  the  life  of  love. 
— 4.  C.  519. 

1937.  That  "  he  was  not,  for  God  took  him,"  sig- 
nifies that  this  doctrine  was  preserved  for  the  use 
of  posterity,  appears  from  what  has  been  stated  of 
Enoch's  reducing  into  the  form  of  doctrine  what 
had  been  a  matter  of  perception  in  the  Most  An- 
cient Church.  This  at  that  time  was  not  allowa- 
ble, for  it  is  a  very  different  thing  to  know  what  is 
good  and  true  by  perception,  and  to  leara  it  by 
means  of  doctrine,  since  they  who  know  by  per- 
ception are  in  no  need  of  the  knowledge  acquired 
in  the  way  of  systematized  doctrines,  any  more 
than  he  who  can  think  correctly  has  occasion  to 
be  taught  to  think  by  the  rules  of  art,  by  which, 
indeed,  his  tliinking  faculty  would  be  impaired, 
like  that  of  those  who  shroud  it  over  witli  the  dust 
of  school  logic.  Such  as  possess  perception,  are 
endowed  by  the  Lord  with  the  faculty  of  knowing 
what  is  good  and  true  by  an  interior  way,  whilst 
to  those  who  are  taught  by  doctrine,  knowledge  is 
communicated  by  an  external  way,  or  through  the 
medium  of  the  bodily  senses,  and  the  differenjce 
between  these  two  is  like  that  between  light  aod 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


392 


darkness.  To  this  it  may  be  added,  that  the  per- 
ceptions of  the  celestial  man  are  incapable  of  de- 
scription ;  for  they  extend  to  the  most  minute  par- 
ticulars, with  every  variety  according  to  states  and 
circumstances.  However,  it  was  foreseen  that  the 
perceptive  faculty  of  the  Most  Ancient  Church 
would  perish,  and  that  afterwards  mankind  would 
learn  what  is  true  and  good  by  means  of  doctrines, 
or  would  come  by  darkness  to  light ;  therefore  it 
is  here  said  that  "  God  took  him,"  that  is,  preserved 
the  doctrine  for  the  use  of  posterity.  —  .i.  C.  521. 

The  Giants. 

1938.  "  There  were  giants  in  the  earth  in  those 
days."  (Gen.  vi.  4.)  That  by  giants  are  signified 
those  wlio  from  a  persuasion  of  their  own  exaltation, 
set  at  nought  whatever  was  holy  and  true,  is  evident 
from  what  has  been  before  mentioned,  as  well  as 
from  its  being  afterwards  stated  that  they  immersed 
the  doctrinals  of  faith  in  their  lusts,  represented 
by  the  sons  of  God  going  in  unto  the  daughters  of 
men,  and  their  bearing  unto  them.  Selfish  and 
fantastic  persuasions  increase  in  proportion  to  the 
number  of  falses  by  which  they  are  supported, 
until  at  length  they  become  irremovable  ;  and 
when  the  doctrinals  of  faith  are  made  to  corrobo- 
rate them,  then,  from  principles  of  which  they  are 
most  thoroughly  persuaded,  they  despise  every 
thing  sacred  and  true,  and  become  what  are  called 
Giants.  The  people  living  before  the  flood,  as 
was  observed  above,  so  overpower  and  suffocate 
all  spirits  by  the  direful  fantasies  which,  as  a  poi- 
soned and  suffocative  sphere,  exhale  from  them, 
that  they  are  deprived  of  the  power  of  thinking, 
and  seem  to  themselves  half  dead  ;  and  unless  the 
Lord,  by  his  advent  in  the  flesh,  had  freed  the 
world  of  spirits  from  that  poisonous  crew,  existence 
there  would  have  been  impossible,  and  consequent- 
ly the  human  race,  being  ruled  by  spirits  from  the 
Lord,  must  have  perished.  —  Jl.  C.  581. 

1939.  That  the  Giants  are  called  mighty  men 
from  self-love,  is  demonstrable  from  every  part  of 
the  Word  where  they  are  spoken  of  under  that 
title ;  as  in  Jeremiah  :  "  Tlie  mighiy  men  of  Babel 
have  foreborne  to  fight,  they  have  remained  in  their 
holds,  their  migiit  hath  failed,  they  became  as  wo- 
men" (li.  30) ;  where  the  mighty  men  of  Babel  are 
those  who  are  intoxicated  with  self-love.  That 
the  Anakim,  who  were  of  the  giants,  were  denom- 
inated mighty  ones,  is  evident  from  Moses  :  "  Thou 
art  to  pass  over  Jordan  this  day,  to  go  in  to  possess 
nations  greater  and  mightier  than  thyself,  cities 
great  and  fenced  up  to  heaven,  a  people  great  and 
tall,  the  children  of  the  Anakims  whom  thou  know- 
est,  and  of  whom  thou  hast  heard  say.  Who  can 
stand  before  the  children  of  Anak !  "  (Deut.  ix. 
1,2.  — ./?.  C.  583. 

1940.  Again,  "  There  we  saw  the  giants,  the 
sons  of  Anak,  [which  come]  of  the  giants,  and  we 
were  in  our  own  sight  as  grasshoppers,  and  so  we 
were  in  their  sight."  (Numb.  xiii.  33.)  .  .  . 
The  giants  are  tliose  who,  from  a  persuasion  of  their 
own  rank  and  preeminence,  regarded  what  was 
holy  and  true  as  nothing.  "  And  especially  after 
the  sons  of  God  came  in  unto  the  daughters  of 
man,  and  they  bare  to  them."  (Gen.  vi.  4.)  This 
effect  being  produced  after  the  sons  of  God  came 
in  unto  the  daughters  of  men,  and  they  bare  to 
them,  denotes  that  they  became  giants  when  they 
immersed  the  doctrinals  of  faith  in  their  lusts. — 
.3.  C.  580-583. 

Falling  of  the  Walls  of  Jericho. 

1941.  Truth  Divine  from  heaven  was  also  repre- 

50 


sented  by  the  seven  trumpets  with  which  the  seven 
priests  sounded  before  the  ark,  (jr  before  Jehovah, 
when  the  walls  of  the  city  Jericho  fell.  Josh.  vi. ; 
also  by  the  trumpets  with  which  the  three  hundred 
men  sounded,  who  were  with  Gideon,  around  the 
camp  of  Midian,  of  Amalek,  and  of  the  sons  of 
the  East,  Judges  vii.  The  reason  why  the  trum- 
pets produced  that  effect  was,  because  they  repre- 
sented trutli  Divine  through  the  heavens,  which  is 
sucli  that  it  perfects  the  good,  but  destroys  the 
evil ;  that  it  pfMf'ects  the  good,  is  because  tiiese 
receive  the  Divine  good  which  is  in  the  truth,  but 
that  it  destroys  the  evil,  is  because  these  do  not 
receive  the  Divine  good  which  is  therein :  the 
walls  of  Jericho  signify  the  falses  which  defended 
evils  ;  and  Midian,  Amalek,  and  the  sons  of  the 
East,  around  whose  ciuii])  tiio  three  hundred  men 
of  Gideon  sounded  with  trumpets,  signified  those 
who  were  in  evils  and  thence  in  falses.  —  Jl.  C. 
8815. 

The  breaking  of  the  Tables  of  the  Decalogue 
by  Moses,  and  hii*  hewing  out  other  Tables. 

1942.  The  external  of  the  Word  is  the  sense 
of  its  letter  :  this  sense,  namely,  the  sense  of  the 
letter,  is  signified  by  the  tables,  because  this  sense 
is  as  a  table,  or  as  a  plane,  on  which  the  internal 
of  the  sense  is  inscribed.  That  the  tables,  which 
were  the  work  of  God,  were  broken  by  Moses, 
when  he  saw  the  calf  and  the  dances,  and  that  at 
the  command  of  Jehovah  other  tables  were  hewn 
out  by  Moses,  and  on  thorn  were  afterwards  in- 
scribed the  same  words,  and  thus  that  the  tables 
were  no  longer  the  work  of  God,  but  the  work  of 
Moses,  whereas  the  writing  was  still  the  writing 
of  God,  involves  an  arcanum  which  as  yet  is  un- 
known. The  arcanum  is,  that  the  sense  of  the 
letter  of  the  Word  would  have  been  other,  if  the 
Word  had  been  written  amongst  another  people, 
or  if  this  people  had  not  been  of  such  a  quality : 
for  the  sense  of  the  letter  of  the  Word  treats  of 
that  people,  because  the  Word  was  written  amongst 
them,  as  is  evident  both  from  the  historicals  and 
the  propheticals  of  the  Word  ;  and  that  people 
were  in  evil,  because  in  heart  they  were  idolaters; 
and  yet,  that  the  internal  and  external  sense  might 
agree  together,  this  people  was  to  be  commended, 
and  to  be  called  the  people  of  God,  a  holy  nation, 
a  ))eculiar  property :  hence  the  simple,  who  were 
to  be  instructed  by  the  external  sense  of  the  Word, 
were  to  believe,  that  that  nation  was  of  such  a 
character,  as  also  that  nation  itself  believes,  and 
likewise  the  most  of  the  Christian  world  at  this 
j  day  ;  and  moreover  several  things  were  permitted 
them  on  account  of  the  hardness  of  their  heart, 
which  things  stand  forth  in  the  external  sense  of 
the  Word,  and  constitute  it,  as  those  mentioned 
in  Matt.  xix.  8,  and  also  other  things  which  are 
here  passed  by.  Since  therefore  the  sense  of  the 
letter  of  the  Word  was  made  such  for  the  sake  of 
that  people,  therefore  those  tables,  wliich  were  the 
work  of  God,  were  broken,  (which  was  of  Provi- 
dence) and  at  the  command  of  Jehovah  otliers  were 
hewn  out  by  Moses  :  but  whereas  the  same  holy 
Divine  was  still  within,  therefore  the  same  words, 
which  had  been  inscribed  on  the  former  tables, 
were  inscribed  by  Jehovah  on  the  latter,  as  is  evi- 
dent from  these  words  in  Moses ;  "  Jehovah  said 
to  Moses,  hew  thee  out  two  tables  of  stones,  like 
the  former,  that  I  may  write  upon  the  t;ibles  the 
words  which  were  on  the  former  tables,  which  thou 
hast  broken :  and  Jehovah  wrote  on  those  tables 
the  words  of  the  covenant  ten  words,"  Exod.  x.\xiv, 
1,  4,  28.  — .J.  C.  10,453. 


394 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


1943.  That  this  subject  may  be  rendered  more 
evident,  it  is  allowed  here  to  explain  in  what  man- 
ner the  external  sense  or  sense  of  the  letter  was 
changed  for  the  sake  of  that  nation.  For  the  sake 
of  that  nation  altars,  burnt  offerings,  sacrifices, 
meat  offerings  and  libations  were  commanded,  and 
on  this  account,  both  in  the  historical  and  prophet- 
ical Word,  those  things  are  mentioned  as  the  most 
holy  things  of  worship,  when  yet  they  were  allowed 
of  because  they  were  first  instituted  by  Eber,  and 
were  altogether  unknown  in  the  ancient  represen- 
tative church.  For  the  sake  of  that  nation  also  it 
came  to  pass,  that  Divine  worship  was  performed 
in  Jerusalem  alone,  and  that  on  this  account  that 
city  was  esteemed  holy,  and  was  also  called  holy, 
both  in  the  historical  and  prophetical  Word  ;  the 
reason  was  because  that  nation  was  in  heart  idol- 
atrous, and  therefore  unless  they  had  all  met  to- 
gether at  that  city  on  each  festival,  every  one  in 
his  own  place  would  have  worshipped  some  god 
of  the  gentiles,  or  a  graven  and  molten  thing.  For 
the  sake  of  that  nation  also  it  was  forbidden  to 
celebrate  holy  worship  on  mountains  and  in  groves, 
as  the  ancients,  the  reason  of  which  prohibition 
was,  lest  they  should  set  idols  there,  and  should 
worship  the  very  trees.  For  the  sake  of  that  na- 
tion also  it  was  permitted  to  marry  several  wives, 
which  was  a  thing  altogether  unknown  in  ancient 
times,  and  likewise  to  put  away  their  wives  for 
various  causes  ;  hence  laws  were  enacted  concern- 
ing such  marriages  and  divorces,  which  otherwise 
would  not  have  entered  the  external  of  the  Word, 
on  which  account  this  external  is  called  by  the 
Lord  [the  external]  of  Moses,  and  said  to  be  grant- 
ed for  the  hardness  of  their  heart.  Matt.  xix.  8. 
For  the  sake  of  that  nation  mention  is  so  often 
made  of  Jacob,  and  likewise  of  the  twelve  sons 
of  Israel,  as  being  the  only  elect  and  heirs,  as  in 
the  Apocalypse,  vii.  4-8,  and  in  other  places, 
although  they  were  such  as  they  are  described  in 
the  song  of  Moses,  Deut.  xxxii.  15-43,  and  also 
in  the  prophets  throughout,  and  by  the  Lord  Him- 
self: besides  other  things,  which  form  the  external 
of  the  Word  for  the  sake  of  that  nation :  this  ex- 
ternal is  what  is  signified  by  the  two  tables  hewed 
by  Moses.  That  still  in  that  external  there  is  a 
divine  internal  not  changed,  is  signified  by  Jeho- 
vah writing  on  these  tables  the  same  words  which 
were  on  the  former  tables  — A.  C.  10,603. 

Signification  of  the  Jewish  Sacrifices. 

1944.  The  animals  which  were  offered  up  in 
sacrifices  and  burnt  offerings,  were  oxen,  bullocks, 
he  goats,  rams,  she  goats,  he  kids  ;  also  he  lambs, 
she  lambs  and  she  kids  of  the  she  goats  ;  he  who 
does  not  know  what  those  animals  signify,  cannot 
in  any  wise  know  what  is  signified  by  the  sacri- 
fices and  burnt  offerings  from  them  specifically. 
It  is  to  be  known  that  all  animals,  which  are  in 
the  earths,  signify  such  things  as  appertain  to  man, 
which  in  general  have  reference  to  the  affections 
which  are  of  his  will,  and  to  the  thoughts  which 
are  of  his  understanding,  thus  to  goods  and  to 
truths,  for  goods  are  of  the  will,  and  truths  are  of 
the  understanding  ;  and  since  they  have  reference 
to  goods  and  truths,  they  have  also  reference  to 
love  and  to  faith,  for  all  things  which  are  of  the 
love,  are  called  goods,  and  all  things  which  are  of 
the  faith  are  called  truths.  This  signification  of 
animals  of  different  kinds  originates  in  represen- 
tatives in  the  other  life ;  for  in  that  life  there  ap- 
pear animals  of  several  genera,  and  innumerable 
species  ;  such  animals  are  appearances  there  which 
have  an  exact  and  living  correspondence  to  the 


affections  and  the  thoughts  with  spirits  and  angels : 
that  this  is  the  case,  may  also  be  manifest  from 
the  prophetic  visions  in  the  Word  throughout ;  for 
all  things  which  were  seen  by  the  prophets  are 
such  as  appear  in  heaven  before  the  angela. 
Hence  it  is  that  so  frequent  mention  is  made  of 
beasts  in  the  Word,  and  by  every  one  of  them  is 
signified  something  which  has  reference  to  such 
things  as  appertain  to  man,  spoken  of  above ; 
neither  is  man  any  thing  else  but  an  animal  as  to 
his  external  man,  but  he  is  distinguished  by  the 
internal  man,  whereby  both  the  latter  and  the 
former  can  be  elevated  towards  heaven  and  to 
God,  and  thence  receive  faith  and  love ;  hence  it 
is  that  beasts  were  applied  in  sacrifices  and  burnt 
offerings.  He  who  does  not  know  these  things, 
cannot  in  any  wise  know  why  it  was  commanded 
at  one  time  to  offer  bullocks,  rams,  he  lambs,  at 
another  time  oxen,  she  goats  and  she  lambs,  at 
another  time  he  goats,  he  kids,  and  she  kids  of  the 
she  goats  ;  for  to  what  purpose  otherwise  would 
such  distinctions  be  made  ?  .  .  .  Sacrifices  and 
burnt  offerings  in  general  signified  the  regenera- 
tion of  man,  and  in  the  supreme  sense,  the  glori- 
fication of  the  Lord's  Humanity.  Moreover,  every 
thing  of  worship  was  represented  by  sacrifices  and 
burnt  offerings,  according  to  its  various  things, 
thus  with  all  variety  ;  and  on  this  account,  various 
kinds  of  animals  were  commanded.  .  .  .  That 
sacrifices  and  burnt  offerings  in  general  signified 
the  regeneration  of  man  by  the  truths  of  faith  and 
the  goods  of  love  to  the  Lord  from  the  Lord,  is 
manifest  from  this,  that  all  things  of  worship  have 
reference  to  purification  from  evils  and  falses,  to 
the  implantation  of  truth  and  good,  and  to  their 
conjunction,  thus  to  regeneration,  for  by  those 
three  things  man  is  regenerated  :  hence  it  is  that 
sacrifices  and  burnt  offerings  were  offered  for  all 
sin  and  for  all  guilt ;  and  when  they  were  offered, 
it  is  said,  that  expiation  was  made  and  that  pardon 
was  granted,  Levit.  iv.  20,  26,  31,  35  ;  chap.  v.  6, 
10,  13,  16,  18 ;  chap.  vi.  7 ;  chap.  vii.  7  ;  chap.  x. 
17  ;  chap.  xiv.  18,  19  ;  chap.  xv.  30,  31  ;  chap.  xvi. 
6,  24  ;  chap.  xvii.  11 :  the  pardon  of  sins,  expia- 
tion, propitiation,  and  redemption,  are  also  nothing 
else  than  purification  from  evils  and  falses,  the 
implantation  of  good  and  truth,  and  their  conjunc- 
tion, thus  regeneration :  all  the  process  of  regener- 
ation is  also  described  by  the  single  rituals  of 
every  sacrifice  and  burnt  offering,  and  is  made 
manifest  when  the  representatives  are  unfolded  by 
the  internal  sense.  By  the  sacrifices  and  burnt 
offerings  from  the  bullock,  the  ox,  and  the  he  goat, 
was  represented  the  purification  and  regeneration 
of  the  external  or  natural  man ;  from  the  ram,  the 
she  goat,  and  the  he  kid,  was  represented  the  pu- 
rification and  regeneration  of  the  internal  or  spir- 
itual man ;  and  from  the  he  lamb,  the  she  lamb, 
and  the  she  kid  of  the  she  goats  was  represented 
the  purification  or  regeneration  of  the  inmost  or 
celestial  man :  that  there  are  three  [principles] 
which  have  an  orderly  succession  in  man,  the  ce- 
lestial, the  spiritual,  and  the  natural ;  and  that  man 
must  be  regenerated  as  to  internals  and  as  to  ex- 
ternals, before  he  can  be  a  regenerate  man.  .  .  . 
The  reason  why  sacrifices  and  burnt  offerings  in 
the  supreme  sense  signify  the  glorification  or  the 
Lord's  Human  is,  because  all  the  rituals  of  wor- 
ship instituted  with  the  Israelitish  and  Judaic  na- 
tion regarded  the  Lord  alone,  thus  sacrifices  and 
burnt  offerings,  by  which  in  general  was  repre- 
sented the  all  of  worship,  as  was  shown  above, 
principally  regarded  Him  :  the  regeneration  of 
man  also  is  from  no  other  source  than  from  the 


WRITINGS    OF    EMAXUEL    SWEDENBORG. 


395 


Lord  ;  wherefore  where  it  is  treated  in  the  Word 
concerning  the  regeneration  of  man,  in  the  su- 
preme sense  the  glurification  of  the  Lord's  Human 
is  treated  of;  for  the  regeneration  of  man  is  an 
image  of  the  Lord's  glorification  ;  to  glorify  the 
Human  is  to  make  it  Divine,  but  to  regenerate 
man,  is  to  make  him  heavenly,  that  the  Divine  of 
the  Lord  may  dwell  in  him.  — ^.  C.  10,042. 

Charitableness. 

1945.  By  Ham  are  described  those  who  are  prin- 
cipled in  faith  separate  from  charity,  in  that  he 
observed  the  nakedness  of  his  father,  that  is,  his 
errors  and  perversities.  They  who  are  such,  see 
nothing  else  in  man.  But  it  is  otherwise  with 
those  who  are  principled  in  faith  grounded  in  char- 
ity ;  these  observe  what  is  good,  and  if  they  see 
any  thing  evil  and  false,  they  excuse  it,  and  as  far 
as  they  are  able,  endeavor  to  amend  it,  —  as  is 
here  said  of  Shem  and  Japheth.  Where  there  is 
no  charity,  there  is  self-love,  consequently  hatred 
towards  all  who  do  not  favor  themselves  ;  and 
hence  it  is,  that  such  persons  do  not  see  in  their 
neighbor  any  thing  but  his  evils,  and  if  they  ob-  j 
serve  any  thing  good,  they  either  regard  it  as 
nothing,  or  construe  it  into  something  evil.  With 
such,  also,  there  dwells  a  continual  contempt  of 
otliers,  or  a  continual  derision  of  others,  together 
with  a  disposition  to  publish  tlieir  errors  whenever 
occasion  offers.  With  those  who  are  in  charity, 
it  is  altogether  otherwise.  And  hereby  these  two 
kinds  of  persons  are  distinguished,  especially 
when  they  come  into  the  other  life.  Then,  with 
those  who  are  in  no  charity,  a  spirit  of  hatred  ap- 
pears in  all  they  do :  they  wish  to  examine  every 
one,  yea,  to  judge  every  one,  and  desire  nothing 
more  earnestly  than  to  discover  wliat  is  evil,  con- 
tinually purposing  in  their  minds  to  condemn,  to 
punish,  and  to  torment.  But  they  who  are  in 
charity  hardly  see  another's  evil,  but  observe  all 
that  is  good  and  true  in  him,  and  what  is  evil  and 
false  they  strive  to  construe  into  good.  Such  are 
all  the  angels  :  and  this  they  have  from  the  Lord, 
who  bends  all  evil  to  good.  —  A.  C.  1079,  1080. 

Infestations  of  Spirits  of  Hatred. 

1946.  There  was  a  certain  female  who  inwardly 
cherished  such  a  hatred  towards  her  parents  at 
home,  that  she  thought  of  taking  them  off  by  poi- 
son ;  and  as  she  imagined  that  I  was  willing  to 
marry  her,  and  deceived  herself  with  the  fantasy 
of  being  married  to  the  man  (of  her  choice),  she 
was  at  length  (upon  finding  herself  disappointed), 
seized  with  such  a  hatred  that  she  thought  of  mur- 
dering me,  had  it  been  possible  (Sara  Hesselia). 
She  having  died  not  long  after,  and  before  the 
faculty  of  speaking  witii  spirits  was  opened  with 
me,  it  happened  that  I  was  impelled  to  put  an  end 
to  my  life  with  a  knife,  and  this  impulse  so  grew 
upon  me,  that  I  was  forced  to  hide  the  knife  in  my 
desk,  and  thus  to  remove  it  out  of  my  sight.  I 
have  now  discovered  that  that  woman  was  the 
spirit  who  prompted  the  impulse,  she  having  be- 
come excited  as  often  as  I  saw  the  knife,  and,  from 
the  enmity  which  she  had  conceived  against  me, 
having  held  the  object  fixedly  in  my  mind.  From 
this  it  may  appear  that  men  may  be  unconsciously 
infested  by  the  dead,  who  have  cherished  hatred 
towards  them.  —  S.  D.  45;J0. 

Reduction  of  Externals  to  Equilibrium. 

1947.  There  was  a  great  multitude  of  spirits 
around  me,  whose  influx  was  inordinate.     They 


were  also  complaining,  that  in  this  manner  all  [tho 
universe]  would  perish.  This  tumult  was  heard 
by  me  as  a  murmur  of  many,  thus  [representing 
that  there  was  nothing  of  unity  amongst  them,  bu 
each  at  variance  with  his  fellow  —  in  a  word,  no 
society,  —  so  that  they  were  threatened  with  de- 
struction. 

1948.  But  in  the  midst  of  these  spirits,  I  per- 
ceived and  heard  a  gentle  sound,  thus  angelic  and 
sweet,  wherein  was  nothing  but  what  bespoke  or- 
der; those  from  whom  it  proceeded  were  within, 
while  the  disorderly  spirits  were  without.  This 
angelic  flowing  [as  it  were]  continued  for  a  time ; 
it  was  often  repeated,  and  it  was  told  nie,  that  the 
Lord  governs,  in  this  manner,  all  those  things 
which  are  discomposed  or  disorderly,  and  inordi- 
nate, &c.,  which  are  circumfluent  or  exist  around. 
For  the  Lord  acts  from  a  pacific  principle,  thus 
peacefully,  wherefore  the  things  which  exist  with- 
out, or  in  the  circumference,  arc  necessarily  re- 
duced to  order,  each  thing  [is  reduced]  according 
to  the  error  of  its  acquired  nature ;  consequently 
the  human  race,  and  their  external  principles, 
which  are  their  fantasies,  by  which  at  the  pres- 
ent day  their  actions  and  their  conversation  are 
governed.  As  I  was  thinking  about  this  subject,  I 
compared  the  disorderly  states  of  the  [said]  multi- 
tude of  spirits,  to  a  tempest  in  the  air,  and  to  the 
stormy  clouds,  and  the  dust  flying  at  that  time 
through  the  atmosphere,  all  of  which  are  then  out 
of  their  equilibrium ;  but  in  the  mean  time  the  purer 
atmosphere,  or  ether,  remains  in  a  tranquil  state, 
and  acting  by  its  latent  and  silent  power  of  equi- 
librium, is  continually  operating  upon  the  turbu- 
lent state  of  the  atmosphere,  until  it  reduces  it  in- 
to equilibrium  and  rest. 

1949.  A  similar  state  also  exists  in  a  man,  when 
his  external  emotions  disturb  him,  and  yet  his  in- 
ternal states  are  pacific.  This  case  is  analogous 
in  very  many  instances.  —  S.  D.  1175-1176^. 

Divine  Truth  pacific  and  tumultuous. 

1950.  "  And  there  was  the  voice  of  a  trumpet, 
going  and  strengthening  itself  exceedingly." 
(Exod.  xix.  19.)  That  this  passage  signifies  the 
common  [or  general]  of  revelation  through  the  an- 
gelic heaven,  appears  from  the  signification  of  the 
voice  of  a  trumpet,  as  denoting  truth  celestial  or 
angelical  conjoined  to  the  Divine,  thus  the  com- 
mon [or  general]  of  revelation ;  for  truth  Divine  is 
revelation,  and  that  which  is  manifested  by  the 
medium  of  heaven,  is  common  [or  general]  in  re- 
spect to  truth  Divine  itself  in  heaven,  for  it  is  with- 
out or  around,  and  what  is  around  and  without  is 
common  in  respect  to  that  which  is  in  the  midst  or 
which  is  within :  and  from  the  signification  of 
going  and  strengthening  itself,  as  denoting  its  in- 
crease :  for  the  case  herein  is  like  that  of  sound 
which  is  on  high,  where  the  atmosphere  is  purer, 
which  sound  is  tacit,  but  when  it  descends  to  infe- 
rior [regions]  where  the  atmosphere  is  denser,  it 
becomes  louder  and  more  sonorous ;  so  it  is  Avitb 
the  Divine  truth  and  Divine  good,  which  in  the  su- 
premes  are  pacific  and  produce  no  disturbance,  but 
when  conveyed  down  towards  inferiors,  by  degrees 
become  impacific,  and  at  length  tumultuous. 
These  things  are  thus  described  by  tlie  Lord  to 
Elias,  when  he  was  in  Horeb,  in  the  first  book  of 
the  Kings ;  "  Go  forth  and  stand  in  the  mountain 
before  Jehovah;  behold  Jehovah  passing  by;  so 
that  a  great  and  strong  wind  brake  in  sunder  the 
mountains,  and  dashed  in  pieces  the  rocks  before 
Jehovah  ;  Jehovah  was  not  in  the  wind  ;  then  after 
the  wind  an  earthqualic,  yet  Jehovah  was  not  in 


396 


COMPENDIUM    OF    THE    THEOLOGICAL    AND   SPIRITUAL 


the  earthquake,  after  the  earthquake,  a  fire,  Jeho- 
vah was  not  in  the  fire  ;  lastly  after  the  fire  a  small 
voice  of  silence,"  xLx.  11,  12.  —  A.  C.  8823. 

Transiucence  of  the  Word  in  Heaven. 

1951.  The  Word  is  Divine  Truth  proceeding 
from  the  Lord,  which  in  its  origin  is  Divine,  and 
in  its  progress  through  the  heavens  in  the  inmost 
heaven  is  celestial,  in  the  second  or  middle  is  spir- 
itual, in  the  first  or  ultimate  is  spiritual  natural, 
and  in  the  world  is  natural  and  worldly,  such  as  it 
is  in  the  sense  of  the  letter  which  is  for  man : 
hence  it  is  evident  that  this  latter  sense,  which  is 
the  last  in  order,  contains  in  it  the  spiritual  and 
celestial  sense,  and  inmostly  the  Divine  Itself; 
and  so  far  as  these  senses  are  contained  in  the  last 
or  literal,  and  appear  to  those  who  apprehend  the 
Word  spiritually,  it  is  therefore  represented  by  the 
work  of  the  sapphire,  which  transmits  the  rays  of 
heavenly  light,  or  is  translucent.  That  some  idea 
may  be  presented  concerning  this  transiucence,  let 
human  speech  be  taken  for  an  example  ;  this,  in  its 
first  origin,  is  the  end  which  a  man  is  willing  to 
manifest  by  speech ;  this  end  is  his  love,  for  what 
a  man  loves  this  he  regards  as  an  end ;  from  it 
flows  the  thought  of  man,  and  at  length  the 
speech:  that  this  is  the  case,  every  one  who  re- 
flects well  may  know  and  apperceive:  that  the  end 
regarded  is  the  first  of  speech,  is  manifest  from  a 
common  rule,  that  in  all  intelligence  there  is  an 
end,  and  without  an  end  there  is  no  intelligence : 
and  that  thought  is  the  second  [principle]  of 
speech  flowing  from  the  first,  is  also  manifest,  for  no 
one  can  speak  without  thought,  and  think  without 
an  end :  that  hence  follows  the  speech  of  expres- 
sions, and  that  this  is  the  ultimate,  which  is  proper- 
ly called  speech,  is  known :  this  being  so,  the  man 
who  attends  to  the  speech  of  another,  does  not  at- 
tend to  the  expressions  or  the  words  of  the  speech, 
but  to  the  sense  resulting  from  those  things  which 
are  of  the  thought  of  him  who  speaks  ;  and  he  who 
is  wise  attends  to  the  end,  for  the  sake  of  which  the 
person  so  spake  from  thought,  that  is,  what  he  in- 
tends and  what  he  loves :  these  three  things  are  pre- 
sented in  the  speech  of  man,  to  which  things  the 
speech  of  expressions  is  subservient  as  a  last  plane. 
From  this  comparison  an  idea  may  be  formed  con- 
cerning the  Word  in  the  letter,  for  this  is  no  other- 
wise attended  to  and  apperceived  in  heaven,  than 
the  thought  of  man  usually  is  which  is  presented 
by  the  speech  of  expressions,  and  in  the  inmost 
heaven,  than  the  intention  or  end  usually  is :  but 
the  diiFerence  is,  that  the  sense  of  the  letter  of  the 
Word,  when  it  is  read  by  man,  is  not  heard  nor 
apperceived  in  heaven,  but  only  the  internal  sense, 
inasnmch  as  in  heaven  is  perceived  only  the  spirit- 
ual and  celestial  of  the  Word,  but  not  its  natural ; 
thus  one  sense  passes  into  another,  because  they 
correspond,  and  the  Word  is  written  by  pure  cor- 
respondences :  hence  it  is  evident  what  is  meant, 
when  the  Word  is  treated  of,  by  the  translucidity 
which  is  signified  by  the  work  of  a  sapphire. — Jl. 
a  9407. 

The  historical  Parts  of  the  Word  designed 
especially  for  Children. 

1952.  As  to  what  concerns  the  knowledges  of 
external  or  corporeal  truth  which  are  from  collat- 
eral good,  and,  as  was  said,  contain  in  them  what 
is  Divine,  and  thus  are  admissive  of  genuine  goods, 
such  as  are  the  knowledges  with  infant  children 
who  are  afterwards  regenerated,  they  are  in  gen- 
eral such  as  are  contained  in  the  historical  parts 
of  tlie  Word,  as  in  what  is  said  therein  of  paradise, 


of  the  first  man,  of  the  tree  of  life  in  its  midst,  and 
of  the  tree  of  science,  where  was  the  serpent  that 
deceived.  These  are  knowledges  which  contain 
in  them  what  is  Divine,  and  admit  into  them  goods 
and  truths  spiritual  and  celestial,  because  they  rep- 
resent and  signify  those  goods  and  truths.  Such 
knowledges  are  also  contained  in  the  other  histori- 
cal parts  of  the  Word,  as  in  what  is  said  of  the 
tabernacle,  and  of  the  temple,  and  of  the  construc- 
tion of  each.  In  like  manner  in  what  is  said  of 
the  garments  of  Aaron  and  of  his  sons  ;  also  of  the 
feasts  of  tabernacles,  of  the  first  fruits  of  harvest, 
and  of  unleavened  bread,  and  of  other  like  things. 
When  these  knowledges  are  known  and  thought 
of  by  an  infant  child,  then  the  attendant  angels 
think  of  the  Divine  things  which  they  represent 
and  signify :  and  inasmuch  as  the  angels  are  af- 
fected therewith,  their  affection  is  communicated, 
and  causes  the  delight  and  pleasure  which  the 
child  experien<;es  therein,  and  prepares  his  mind 
to  receive  genuine  truths  and  goods.  —  A.  C.  36G5, 

1953.  The  Word  was  given  to  unite  heaven  and 
earth,  or  angels  with  men,  wherefore  it  is  so  writ- 
ten, that  by  the  angels  it  may  be  apprehended  spir- 
itually when  by  man  it  is  apprehended  naturally, 
and  thereby  what  is  holy  may  flow  in  through  the 
angels,  by  which  union  is  effected.  Such  is  the 
Word  both  in  the  historical  parts  and  the  prophet- 
ical ;  but  the  internal  sense  less  appears  in  the  his- 
torical than  in  the  prophetical  parts,  because  the 
historical  parts  are  written  in  another  style,  never- 
theless still  by  significatives.  The  historical  parts 
were  given  on  this  account,  that  little  children  and 
boys  may  be  mitiated  thereby  into  the  reading  of 
the  Word ;  for  the  historical  parts  are  delightful, 
and  gain  a  place  in  their  minds,  whereby  commu- 
nication is  thus  given  them  with  the  heavens, 
which  communication  is  grateful,  because  they 
are  in  a  state  of  innocence  and  mutual  charity  ; 
this  is  the  cause  that  the  historical  Word  is  given. 
—  A.  C.  6333. 

Quality  of  Truth  without  Good. 

1954.  "  And  he  shall  be  a  wild-ass  man :  his 
hand  shall  be  against  all,  and  the  hand  of  all 
against  him ;  and  he  shall  dwell  over  against  the 
face  of  all  his  brethren."  (Gen.  xvi.  12.)  No  one 
can  believe  that  rational  truth  separate  from  ra- 
tional good  is  of  such  a  nature,  nor  should  I  have 
known  it  myself  to  be  such,  unless  I  had  been  con- 
vinced by  lively  experience.  It  is  the  same  thing 
whether  we  speak  of  rational  truth,  or  of  a  man 
whose  rational  principle  is  of  the  nature  here  de- 
scribed: such  a  man,  whose  rational  principle  is 
such  that  he  is  only  in  truth,  although  in  the  truth 
of  faith,  and  not  at  the  same  time  in  the  good  of 
charity,  is  of  this  character :  he  is  morose,  impa- 
tient, opposite  to  all  others,  viewing  every  one  as 
in  a  false  principle,  instantly  rebuking,  chastising, 
and  punishing:  he  is  without  pity,  neither  does  he 
apply  himself  or  endeavor  to  bend  the  minds  and 
aifections  of  others:  for  he  regards  every  thing 
from  a  principle  of  truth,  and  nothing  from  a  prin- 
ciple of  good. 

1955.  Every  genuine  rational  principle  consists 
of  good  and  truth,  that  is,  of  what  is  celestial  and 
of  what  is  spiritual :  good,  or  the  celestial  princi- 
ple, is  its  very  soul  or  life ;  truth,  or  the  spiritual 
principle,  is  what  thence  receives  its  life.  The 
rational  principle,  without  life  from  celestial  good, 
is  as  is  here  described,  viz.,  it  fights  against  all, 
and  all  fight  against  it.  Rational  good  never  fights, 
howsoever  it  is  assaulted,  because  it  is  meek  and 
gentle,  patient  and   pliable,  its   attributes   beig 


WRITINGS    OF  EMANUEL  SWEDENBORG. 


397 


those  of  love  and  mercy:  and  although  it  does  not 
fight,  yet  it  conquers  all,  never  thinking  of  com- 
bat, or  boasting  of  victory.  It  acts  thus,  because 
it  is  divine,  and  is  safe  of  itself;  for  no  evil  can  as- 
sault good,  nor  even  subsist  in  the  sphere  where 
good  is  ;  if  it  only  feels  its  approximation  it  recedes 
of  itself  and  retires ;  for  evil  is  infernal,  and  good 
is  celestial.  The  case  is  nearly  the  same  with  the 
celestial-spiritual  principle,  that  is,  with  truth  from 
a  celestial  origin,  or  with  truth  which  is  derived 
from  good ;  for  such  truth  is  truth  formed  by  good, 
so  that  it  may  be  called  the  form  of  good.  But 
truth  separate  from  good,  which  is  here  represent- 
ed by  Ishmael,  and  is  described  in  this  verse,  is 
altogether  different,  viz.,  it  is  like  a  wild  ass,  and 
tights  against  all,  and  all  against  it ;  yea,  it  thinks 
and  breathes  scarcely  any  thing  but  combats,  its 
general  delight,  or  reigning  affection,  being  to  con- 
(juer,  and  when  it  conquers,  it  boasts  of  victory. 
It  is  therefore  described  by  a  wild  ass,  or  a  mule 
of  the  wilderness,  or  an  ass  of  tiie  forest,  which 
cannot  abide  witli  others.  Such  is  the  life  of  truth 
without  good,  yea,  the  life  of  faith  without  charity. 

Iil5(j.  iSuch  trutii  in  the  other  life  is  representa- 
tively presented  to  view  in  various  ways,  and  is  al- 
ways exhibited  as  something  strong,  powerful,  and 
hard,  so  that  it  cannot  possibly  be  resisted.  When 
spirits  only  think  of  such  truth,  there  arises  some- 
what of  terror ;  by  reason  that  its  nature  is  such 
that  it  never  yields,  consequently  it  never  recedes : 
from  whicli  circumstances  also  may  appear,  what 
is  meant  by  dwelling  over  against  the  face  of  all 
his  brethren.  It  nmst  be  plain  to  every  one,  that 
some  arcanum  lies  hid  in  this  description ;  but  the 
nature  of  it  has  been  heretofore  unknown.  —  Jl.  C. 
1949-1951. 

19.57.  It  is  to  be  observed,  that  the  rational  prin- 
ciple can  never  be  conceived  and  born,  or  formed, 
witliout  scientifics  and  knowledges :  but  those  sci- 
eniilics  and  knowledges  ought  to  have  use  for  their 
end,  and  then  they  have  life  for  their  end,  since  all 
life  has  relation  to  uses,  as  having  relation  to  ends. 
Unless  tlioy  are  learned  with  a  view  to  a  life  of 
uses,  they  are  of  no  importance,  because  they  are 
of  no  use.  P^rom  scientitics  and  knowledges  alone, 
without  the  life  of  use,  a  rational  principle  is 
formed  as  above  described,  like  a  wild  ass,  morose, 
contentious,  having  a  parched  and  dry  life,  origi- 
nating in  a  certain  delight  of  truth  defiled  with 
self-love.  But  when  they  have  use  for  their  end, 
they  then  receive  life  from  uses  ;  nevertheless,  the 
quality  of  their  life  is  according  to  that  of  the  uses. 
—  A.  a  1964. 

1958.  Every  natural  affection,  when  it  ascends 
towards  the  interiors,  or  towards  heaven,  becomes 
milder,  and  at  length  is  changed  into  a  heavenly 
afiection.  —  .1  C.  3909. 

1959.  The  false,  which  is  confirmed  even  to  per- 
suasion, is  hard.  It  has  been  given  me  to  know 
this  from  experience ;  for  truth  from  good  with 
spirits  and  with  angels  appears  and  is  presented 
as  soft,  whereas  the  false  from  evil  appears  and  is 
presented  as  hard,  and  so  much  the  harder,  as  tiie 
false  from  evil  is  more  confirmed  ;  when  by  confir- 
mation from  many  things  it  is  persuaded,  then  the 
liardncss  appears  as  the  hardness  of  a  bone.  Such 
hardness  is  also  like  hardness  in  the  world,  in  that 
it  retlects  the  rays  of  light:  thus  when  the  light  of 
heaven  froui  the  Lord  falls  into  what  is  hard  from 
the  false  derived  from  evil,  it  is  reflected ;  but  on 
the  other  hand,  when  the  light  of  heaven  from  the 
Lord  falls  into  what  is  soft  from  truth  derived  from 
good,  it  is  instantly  received.  —  Jl.  C.  6359. 

1960.  Goodness  of  disposition  manifests  itself 


by  gentleness  and  sweetness ;  by  gentleness,  m 
that  it  is  afraid  to  do  hurt,  and  by  sweetness,  iit 
that  it  loves  to  do  good.  —  E.  U.  50. 

Character  known  by  the  Voice. 

1961.  The  [tone  or  sound],  whether  it  be  of 
speech,  or  of  singing,  or  of  shouting,  proceeds  from 
interior  affection  and  thought,  the  latter  and  the 
former  being  in  the  tone,  and  also  being  apper- 
ceived  by  those  who  attend  and  reflect ;  as  for  ex- 
ample, if  it  be  angry,  if  menacing,  if  friendly,  if 
mild,  if  glad,  if  mournful,  and  so  forth  ;  in  the 
other  life  so  exquisitely,  that  from  the  sound  of 
one  expression  it  is  apperceived  by  the  angels 
what  the  quality  of  any  one  is  as  to  his  interiors. 
—  J.  C.  10,4.54. 

What  it  is  to  be  Nothin;:;. 

1962.  A  certain  upriglit  spirit  spake  with  me 
saying,  that  he  was  notliing.  1  asked  him  what 
conception  he  had  of  being  nothing,  (whereupon) 
I  perceived  that  he  had  an  idea  of  being  nothing 
compared  to  the  multitude  of  s[)irits  and  tlie  whole 
universe.  But  it  was  given  to  say  to  him  that  this 
was  one  kind  of  conception,  but  that  there  were  many 
others,  as,  for  instance,  that  he  had  no  power  of 
himself,  that  he  had  no  thought  of  himself,  that 
he  had  no  life  of  himself,  and  that  in  fact  he  was, 
in  himself  considered,  merely  a  certain  lifeless 
and  defiled  something  that  was  altogether  evil,  and 
thus  that  all  good  is  from  the  Lord.  This  is  the 
proper  idea  of  (being)  nothing.  —  S.  D.  4341. 

Concerning   those  in  the  other  Lite  who   are 
continually  in  the  Habit  of  retlectiu^. 

1963.  There  are  certain  persons  who,  from  habit 
acquired  in  the  life  of  the  body,  become  imbued 
■with  a  disposition  to  reflect  upon  all  they  hear, 
and  some  are  of  such  a  nature  as  not  to  dwell  up- 
on the  objects  [themselves],  but  to  think  inwardly 
concerning  them,  not  for  any  ulterior  end,  either 
good  or  evil,  but  solely  from  a  studious  habit,  in 
which  they  delight. 

1964.  Such  persons,  in  the  other  life,  have  a 
certain  place  allotted  to  them,  which  is  rather  low 
down,  forwards,  a  little  towards  the  left,  and  there 
they  appear  to  stand,  and  to  think,  nor  are  they 
concerned  if  other  spirits  desire  to  molest  them, 
but  answer  them  prudently,  and  that  too  from 
causes  and  principles  ;  [for]  it  is  given  them  to 
speak  truths  from  the  Lord,  although  they  think  it 
is  from  themselves,  and  that  they  have  derived 
truths  from  such  [habits  of]  reflection. 

1965.  The  place  where  they  are,  is  described 
by  them  as  being  pleasant  and  herbaceous,  like 
the  Elysian  fields,  nor  are  they  willing  to  be  dis- 
turbed by  any  one,  because  they  have  pleasure  in 
[meditative]  thought,  and  when  spirits  provoke 
them,  they  are  not  afraid,  but  they  say  that  they 
are  safe,  because  they  know  that  the  Lord  protect'? 
them. 

1966.  Certain  spirits  from  the  urinary  province, 
desired  to  molest  them  there,  but  they  could  not 
enter  into  the  place  where  they  were  ;  for  when 
they  only  came  to  the  circumference  of  that  region, 
they  appeared  to  be  expanded  like  a  thin  cloud, 
which  moved  about  that  region,  on  the  riglit 
side  in  respect  to  myself.  This  thin  cloud 
[was  seen]  winding  itself  around  until,  [ris- 
ing] upwards  in  a  spiral  form,  it  passed  away. 
In  the  mean  time  those  spirits  began  to  lament  that 
they  were  carried  about  in  circumvolution,  not 
knowing  whither  they  were  going.  Wherefore 
these  reflecting  spirits  were  safe  in  that  place,  nor 
were  they  permitted  to  be  infested  by  that  corpo- 


398 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


reai  and  material  mode  of  judging. —  S.  D,  1230- 
1233. 

Concerning   the  Captivity  of  the    Good,    and 
the  Liberty  of  the  Evil. 

1967.  In  what  manner  good  souls  are  still  kept 
in  captivity  I  was  permitted  to  know  so  manifestly, 
that  nothing  could  be  more  so ;  I  was  permitted  to 
feel  or  experience  their  state  of  captivity,  and  at 
the  same  time  to  converse  with  them.  I  also  per- 
ceived that  they  sometimes  liave  liberty  granted, 
and,  as  it  were,  a  respiration  from  captivity  ;  but 
I  cannot  describe  in  what  manner  I  manifestly  per- 
ceived tiiat  experience,  even  for  whole  days  to- 
gether, and  how  they  were  elevated  from  captivity, 
and  restored  to  a  certain  kind  of  liberty,  and  how, 
by  certain  ways,  they  again  lapsed  into  captivity. 
Nor  can  I  state,  according  to  their  description,  how 
those  in  hell  are  torn)ented,  and  what  hatred  reigns 
there  with  which  one  persecutes  another,  even  to 
death.  In  the  mean  time,  others  who  are  impious 
and  in  the  highest  degree  profane,  still  enjoy  their 
liberty  ;  the  cause  of  which  was  also  made  mani- 
fest to  me,  namely,  that  unless  those  spirits  en- 
joyed liberty,  the  human  race,  which  is  now  devas- 
tated as  to  faith,  could  not  live  as  they  do  in  cor- 
poreal and  earthly  enjoyments,  and  in  pleasures, 
but  they  would  be  continually  in  misery  and  in 
torments  of  conscience ;  because  if  good  spirits 
and  angels  reigned  in  this  ultimate  heaven,  mortals 
could  not  but  be  infested  by  continual  torments  of 
conscience,  which,  for  the  present,  so  long  as  the 
vastation  continues,  is  not  allowed  from  several 
causes.  —  S.  D.  218. 

[Note.  —  It  is  to  be  observed  that  this  description  relates  to 
the  state  of  things  before  tile  Last  Judgment,  which  see  in  its 
proper  place,  particularly  under  liead  of  "  The  Last  Judgment 
upon  tlie  Reformed."  The  captivity  here  referred  to  is  men- 
tioned in  the  Word,  as  that  which  the  Lord  "  led  captive,"  &c., 
when  He  accomplislied  the  work  of  redemption.  (Tsalm, 
Ixviii.  18.)  They  are  also  called  ^^  prisoners  of  kope,"  (Zech. 
ix.  12,  Isa.  xlii.  7,  xlix.  9.)  ^^The  souLs  of  t/iem  that  were  slain, 
under  tlie  altar,"  (Rev.  vi.  9,)  which  were  also  in  captivity  till 
the  time  of  the  Last  Judgment,  refers  to  the  same  thing.  See, 
as  above.  —  It  may  also  be  observed  here,  how  necessary-,  even 
at  the  present  day,  is  an  evil  influx  from  the  world  of  spirits  to 
the  inhabitants  of  our  earth.  For  while  such  wickedness  pre- 
vails in  the  earth,  we  could  no  more  endure  the  unmi.vcd  influx 
of  a  pure  and  holy  heaven,  than  could  those  of  whom  our  author 
speaks  in  the  above  extract.  "  .Mortals  could  not  but  be  infested 
by  continual  torments  of  conscience,"  and  thus  we  see  the  Lord's 
mercy  is  permitting  the  evil  as  well  as  the  good,  to  flow  into  this 
world.  —  Compiler.] 

In  God,  as  Man,  there  are  infinite  Things. 

1968.  Infinite  tilings  in  Him,  cannot  be  said  to 
be  infinitely  many,  nor  infinitely  all,  because  of  the 
natural  idea  of  many  and  all ;  for  the  idea  of  infi- 
nitely many  is  limited,  and  the  idea  of  infinitely 
all,  although  unlimited,  is  derived  from  limited 
things  in  the  universe  :  wherefore,  since  man's 
ideas  are  natural,  he  cannot,  by  any  sublimation 
and  approximation,  come  to  a  perception  of  the  in- 
finite things  in  God ;  but  an  angel,  whose  ideas 
are  spiritual,  may,  by  sublimation  and  approxima- 
tion, be  elevated  above  the  degree  of  a  man,  but  yet 
not  to  the  thing  itself. 

19G9.  That  there  are  infinite  things  in  God,  any 
one  may  affirm  in  himself,  who  believes  that  God 
is  Man  ;  and  that,  being  Man,  He  has  a  body 
and  every  thing  belonging  to  it ;  thus  that  He  has 
a  face,  a  breast,  an  abdomen,  loins,  and  feet ;  for 
without  these.  He  would  not  be  man  ;  and  that 
having  these,  He  has  also  eyes,  ears,  nostrils,  a 
mouth,  and  a  tongue  ;  and  also  the  organs  that 
are  within  a  man,  as  the  heart  and  lungs  and  their 
dependencies  ;  all  which,  taken  together,  are  what 
make  a  man  to  be  a  man.  In  created  man,  those 
tilings  are  many,  and,  in  their  contextures,  innu- 


merable ;  but  in  God-Man,  they  are  infinite,  there 
being  nothing  wanting ;  whence  He  has  infinite 
perfection.  A  comparison  is  made  between  un- 
created Man,  who  is  God,  and  created  man,  be- 
cause God  is  Man,  and  it  is  said  by  Him,  in  the 
first  chapter  of  Genesis,  that  man,  in  this  world, 
was  "  created  after  His  image,  and  according  to 
His  likeness."  v.  26,  27.  —  D.  L.  W.  17,  18. 

No  Trinity  of  God  before  the  World  was  cre- 
ated, but  an  ideal  or  potential  One. 

1970.  That  God  is  one  the  Sacred  Scripture 
teaches,  and  reason  illustrated  by  the  Lord  sees  it 
there  and  thence  ;  but  that  God  was  triune  before 
the  world  was  created  the  Sacred  Scripture  does 
not  teach,  nor  does  reason  thence  illustrated  see. 
That  it  is  said  in  David,  "  This  day  have  I  begot- 
ten thee,"  does  not  imply  that  it  is  from  eternity, 
but  in  the  fulness  of  time,  for  the  future  is  present 
in  God,  thus  also  "  to-day  ;  "  in  like  manner  with 
that  of  Isaiah,  "  A  child  is  born  to  us,  a  Son  ia 
given,  whose  name  is  God,  Hero,  the  Father  of 
eternity." 

1971.  What  rational  mind,  when  it  hears  that 
before  the  creation  of  the  world  there  were  three 
Divine  persons  called  Father,  Son,  and  Holy  Spirit, 
does  not  say  within  itself  when  thinking  on  the 
subject.  What  is  meant  by  a  Son's  being  born 
from  God  the  Father  from  eternity  .'  How  could 
he  be  born  ?  And  what  is  the  Holy  Spirit  pro- 
ceeding from  God  the  Father  through  the  Son 
from  eternity  .^  And  how  could  he  proceed  and 
become  God  by  himself?  Or  how  could  a  person 
beget  a  person  from  eternity,  and  both  produce  a 
person  ?     Is  not  a  person  a  person  ? 

1972.  The  rational  mind,  in  revolving  and  in- 
vestigating a  Trinity  of  persons  in  the  Godhead 
from  eternity,  might  also  ponder  upon  the  ques- 
tion, of  what  use  it  could  be  for  a  Son  to  be  born 
before  the  world  was  created,  and  for  the  Holy 
Spirit  to  go  forth  from  the  Father  througli  the 
Son  ?  Was  there  a  use  for  three  to  consult  how 
the  universe  should  be  created  ?  —  and  thus  that 
three  should  create  it,  when  yet  the  universe  was 
created  by  one  God  ?  Neither  was  there  any  oc- 
casion for  the  Son  to  redeem,  since  redemption 
was  accomplished  after  the  world  was  created  in 
the  fulness  of  time ;  nor  for  the  Holy  Spirit  to 
sanctify,  when  as  yet  there  were  no  men  to  be 
sanctified.  If  then  there  were  those  uses  in  the  idea 
of  God,  still  they  were  not  realized  before  the 
creation  of  the  world,  but  after  it  actually  came 
into  existence ;  from  which  it  follows,  that  a  Trin- 
ity from  eternity  was  not  a  real  Trinity,  but  an 
ideal  (or  potential)  one,  and  still  more  a  Trinity 
of  persons. 

1973.  That  a  Trinity  of  persons  in  the  God- 
head before  the  world  was  created,  never  came 
into  the  mind  of  any  one  from  the  time  of  Adam 
down  to  the  advent  of  the  Lord,  appears  from  the 
Word  of  the  Old  Testament  and  from  the  his- 
tories of  the  religion  of  the  ancients.  That  neither 
did  it  come  into  the  minds  of  the  Apostles,  as  is 
evident  from  their  writings  in  the  Word.  That  it 
moreover  came  into  the  mind  of  no  one  in  the 
Apostolic  Church  prior  to  the  Council  of  Nice,  as 
appears  from  the  Apostles'  Creed,  in  which  no 
Son  from  eternity,  but  a  Son  born  of  the  Virgin 
Mary,  is  mentioned. 

1974.  The  Trinity  of  God  came  into  being 
after  the  world  was  created,  and  actually  in  the 
fulness  of  time,  and  then  in  God  incarnate,  who 
is  the  Lord,  the  Savior  Jesus  Christ.  —  Canons  of 
the  Mw  Church,  pp.  34-36. 


"WRITINGS    OF    EMANUEL    SWEDENBORG. 


399 


Origin  of  the  distinction  between  the  Divine 
and  Human  of  the  Lord. 

1975.  As  to  wliat  further  concerns  litis  truth,  it 
is  to  be  noted  that  the  ancient  church  acknowl- 
edged it,  and  also  the  primitive  Christian  church: 
but  after  the  papal  chair  ^row  up  even  to  the 
establishing  dominion  over  all  human  souls,  and 
exalted  itself  as  it  is  said  of  the  king  of  Habel  in 
Isaiah,  "  Thou  hast  said  in  thy  heart,  I  will  ascend 
into  the  heavens,  I  will  exalt  my  throne  above  the 
stars,  and  I  will  sit  in  the  mount  of  the  assembly, 
I  will  ascend  above  tiie  heights  of  the  cloud,  and 
will  become  like  to  the  highest,"  xiv.  IM,  14;  then 
tlie  Divine  was  derogated  from  the  Lord's  Human, 
or  then  it  was  distinguished  between  his  Divine 
and  his  Human :  iiow  this  was  decreed  in  a  cer- 
tain council,  has  also  been  revealed  to  me.  There 
appeared  to  me  certain  [spirits]  in  front  to  tiie  left 
at  the  plane  of  the  sole  of  the  foot,  at  some  dis- 
tance from  me,  who  discoursed  with  each  other, 
but  I  did  not  hear  on  what  subject :  it  was  told 
me,  that  they  were  some  of  those  who  were  to- 
gether in  the  council,  when  it  was  decreed  con- 
cerning the  Lord's  two  natures,  the  Divine  and 
Human.  Presently  it  was  also  given  to  speak 
with  them.  They  said,  that  they  wlio  had  the 
greatest  influence  in  the  council,  and  who  pre- 
vailed over  the  rest  in  dignity  and  authority,  came 
together,  and  on  this  occasion  in  an  obscure  cham- 
ber, and  concluded  that  both  a  Divine  and  human 
should  be  attributed  to  the  Lord  ;  principally  on 
the  account,  that  otherwise  the  papal  chair  would 
not  subsist.  F'or  if  they  had  acknowledged  the 
Lord  to  be  one  with  the  Father,  as  He  Himself 
says,  it  could  not  have  been  that  any  vicar  of  his 
should  be  acknowledged  on  eartii ;  for  at  that  time 
there  existed  schisms,  whereby  the  j)apal  power 
might  have  been  brought  to  decay  and  been  dis- 
sipated, unless  they  had  so  distinguished  ;  to  cor- 
roborate that  they  sought  confirming  things  from 
the  Word,  and  persuaded  the  rest.  They  added, 
that  so  they  could  have  dominion  in  heaven  and 
in  earth,  because  they  had  from  the  Word,  that  to 
the  Lord  was  given  all  power  in  the  heavens  and 
in  the  earths,  which  could  not  be  attributed  to  any 
vicar,  if  the  human  was  also  acknowledged  to  be 
Divine  ;  for  they  knew  that  no  one  was  allowed 
to  make  himself  equal  to  God,  and  that  the  Divine 
had  that  power  of  itself,  but  not  the  human,  unless 
it  was  given  to  it,  as  also  afterwards  to  Peter. 
They  said,  that  the  schismatics  at  that  time  were 
men  of  much  discernment  and  ingenuity,  whom  they 
were  thus  able  to  keep  quiet ;  and  that  hereby 
also  the  papal  power  was  confirmed.  From  thence 
it  is  evident,  that  this  [distinction]  was  invented 
only  for  the  sake  of  dominion  ;  and  that  on  this 
account  they  were  not  willing  to  know,  that  the 
power  given  to  the  Lord's  Human  in  the  heavens 
and  in  the  earths,  makes  it  manifest  that  it  also  is 
Divine :  and  that  Peter,  to  whom  the  keys  of  the 
heavens  were  given  by  the  Lord,  is  not  the  Peter 
who  is  understood,  but  the  faith  of  charity,  which, 
as  being  from  the  Lord  alone,  is  the  power  of  the 
Lord  alone.  —  A.  C.  4788. 

Alpha  and  Omega. 

197G.  The  Lord  is  called  the  Alpha  and  the 
Omega,  because  alpha  is  the  first  letter,  and  omega 
the  last  in  the  Greek  alphabet,  and  therefore  sig- 
nify all  in  the  aggregate  ;  the  reason  is,  because 
each  letter  of  the  alphabet,  in  the  spiritual  world, 
signifies  something  ;  and  a  vowel,  being  used  for 
sound,  somewhat  of  aft'ection  or  love  ;  from  this 


origin,  spiritual  and  angelic  speech,  nnd,  also,  the 
Scriptures,  are  derived  ;  but  this  is  an  arcanum 
hitherto  unknown.  The  Lord  describes  his  divin- 
ity and  infinity  by  Alpha  and  Omega ;  by  which 
is  signified  that  lie  is  the  All  in  all  of  heaven  and 
the  cliurch.  From  the  signification  of  the  letters 
of  the  al|)habet  in  the  spiritual  world,  as  above, 
it  is  that  David  wrote  the  llDth  Psalm,  in  order, 
according  to  the  letters  of  the  alphabet,  beginning 
with  Ahiph  and  ending  with  Thaw,  as  may  appear 
from  the  initials  of  the  verses.  —  ^.  R.  29,  38. 

The  Lord  tempted  even  by  Angels. 

1977.  That  the  Lord  in  temptations  fought  at 
length  with  the  angels  themselves,  yea,  with  the 
whole  angelic  heaven,  is  an  arcanum  which  has 
not  heretofore  been  discovered.  But  the  case 
herein  is  this.  The  angels  indeed  are  in  the  high- 
est wisdom  and  intelligence,  but  they  have  all 
their  wisdom  and  intelligence  from  the  Lord's  Di- 
vine, and  from  themselves  or  their  propriuin  they 
have  nothing  of  wisdom  and  intelligence ;  as  far 
therefore  as  they  are  in  truths  and  goods  from  the 
Lord's  Divine,  so  far  they  are  wise  and  intelligent. 
That  the  angels  have  nothing  of  wisdom  and  intel- 
ligence from  themselves,  they  themselves  openly 
confess,  yea,  they  are  also  indignant  if  any  one  at- 
tributes to  them  any  thing  of  wisdom  and  intelli- 
gence, for  they  know  and  perceive  that  this  would 
be  to  derogate  from  the  Divine  what  is  Divine,  and 
to  claim  to  themselves  what  is  not  their  own,  thus 
to  incur  the  crime  of  spiritual  theft.  The  angels 
also  say,  that  all  their  proprium  is  evil  and  false, 
as  well  hereditarily,  as  from  actual  life  in  the  world 
when  they  were  men,  and  that  what  is  evil  and 
false  is  not  separated  or  wiped  away  from  them, 
and  they  thus  justified,  but  that  it  all  remains  with 
them  ;  yet  that  they  are  withheld  of  the  Lord  from 
what  is  evil  and  false,  and  are  kept  (or  held)  in 
good  and  truth.  These  things  all  the  angels  con- 
fess, nor  is  any  one  admitted  into  heaven,  unless 
he  knows  and  believes  these  things ;  for  otherwise 
they  cannot  be  in  the  light  of  wisdom  and  intelli- 
gence which  is  from  the  Lord,  consequently  not  in 
good  and  truth.  Hence  also  it  may  be  known  in 
what  manner  it  is  to  be  understood,  that  heaven  is 
not  pure  in  the  eyes  of  God,  as  in  Job,  chap.  xv. 
15.  This  being  the  case,  that  the  Lord  might 
bring  the  universal  heaven  into  celestial  order,  He 
even  admitted  into  Himself  temptations  from  the 
angels,  who,  so  far  as  they  were  in  proprium,  so 
far  were  not  in  good  and  truth :  these  temptations 
are  the  inmost  of  all,  for  tliey  act  only  upon  ends, 
and  with  such  subtlety  as  to  escape  all  observa- 
tion :  but  so  far  as  they  are  not  in  proprium,  so  far 
they  are  in  good  and  truth,  and  so  far  incapable  of 
tempting.  Moreover  the  angels  are  continually 
being  perfected  by  the  Lord,  and  yet  can  never  be 
perfected  to  eternity  to  such  a  degree,  that  their 
wisdom  and  intelligence,  can  be  compared  with 
the  Divine  wisdom  and  intelligence  of  the  Lord ; 
for  they  are  finite,  and  the  Lord  infinite,  and  finite 
admits  of  no  comparison  with  infinite.  From  these 
things  it  may  now  appear,  what  is  understood  by 
god,  with  whom  Jacob  as  a  prince  contended,  and 
also  why  he  was  not  willing  to  reveal  his  name.  — 
Jl.  a  4295. 

The  Lord's  Love  to  Mankind. 

1978.  Nothing  but  the  salvation  of  mankind 
could  be  the  consolation  regarded  by  liim,  since 
he  was  principled  in  divine  and  celestial  love,  and 
became,  even  as  to  his  human  essence,  essential 
divine  and  celestial  love,  in  which  the  love  of  all 


400 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


is  alone  regarded  and  kept  at  heart.     That  the  di-  ; 
vine  love  is  of  such  a  (juality,  may  appear  from  the  i 
love  of  parents  towards  their  children,  which  in-  j 
creases   according  to  the  degree  in  which  it  de- 
scends, that  is,  becomes  greater  in  remote  than  in  • 
nearer  descendants.    Now  nothing  exists  but  what  ^ 
has  a  cause  and  ground  of  its  existence :  this  love,  i 
then,   towards    posterity   increasing    successively 
must  needs  have  such  a  cause  and  ground ;   and 
this  can  only  be  from  the  Lord,  from  whom  flows 
all  conjugial  love  and  all  love  of  parents  towards 
their  children  ;  his  love  being  such,  that  he  loves 
all  as  a  father  does  his  sons,  and  desires  to  make 
all  heirs,  and  provides  an  inheritance  for  those  who 
shall  be  born  hereafter,  as  well  as  for  those  who 
are  born  dlready.  —  ,/l.  C.  18()5. 

Balaam's  Ass  speaking. 

1979.  The  arcanum  concerning  tlie  ass  upon 
which  Balaam  rode,  whicli  turned  three  times  out 
of  the  way,  on  seeing  an  angel  with  a  sword  drawn, 
and  the  circumstance  of  its  speaking  to  Balaam, 
shall  be  here  briefly  explained.  Balaam,  when  he 
rode  upon  the  ass,  continually  meditated  soothsay- 
ings  against  the  children  of  Israel ;  the  gain  with 
■which  he  should  be  honored  was  in  his  mind,  as  is 
evident  from  these  words  concerning  him :  "  He 
went  not  as  at  other  times  to  seek  for  enchant- 
ments" (Numb.  xxiv.  1).  He  was  also  a  sooth- 
sayer in  heart,  wherefore  he  thought  of  nothing 
else,  when  he  thought  from  himself.  By  the  ass 
upon  which  he  rode  is  signified,  in  the  spiritual 
sense  of  the  Word,  an  enlightened  intellectual 
principle  ;  wherefore  to  ride  upon  an  ass  or  a  mule 
was  among  the  insignia  of  a  chief  judge  and  a 
king.  The  angel  with  the  sword  drawn  signifies 
Divine  Truth  enlightening  and  combating  against 
what  is  false  ;  hence,  by  the  ass  turning  three 
times  out  of  the  way,  is  signified  that  the  under- 
standing, when  enlightened,  did  not  agree  with 
the  thought  of  the  soothsayer,  which  also  is  under- 
stood by  what  the  angel  said  to  Balaam  :  "  Behold, 
I  went  out  to  withstand  thee,  because  thy  way  is 
perverse  before  me"  (Numb.  xxii.  32).  Byway 
in  the  spiritual  sense  of  the  Word,  is  signified  that 
which  a  man  thinks  from  his  intention.  That  he 
was  withheld  from  the  thought  and  intention  of 
using  soothsayings,  by  the  fear  of  death,  is  evident 
from  what  the  angel  said  to  him :  "  Unless  the  ass 
had  turned  from  me,  surely  now  also  I  had  slain 
thee  "  (Numb.  xxii.  33).  It  sounded  in  the  ears  of 
Balaam,  as  if  the  ass  spoke  to  him,  notwithstand- 
ing she  did  not  speak,  but  the  speech  was  heard 
as  if  proceeding  from  her.  That  this  is  the  case, 
has  often  been  shown  to  me  by  lively  experi- 
ence ;  it  has  been  given  me  to  hear  as  it  were 
horses  speaking,  when,  nevertheless,  the  speech 
was  not  from  them,  but  as  if  it  were  from  them. 
This  was  actually  the  case  M'ith  Balaam,  to  the 
intent  that  that  history  might  be  described  in  the 
Word,  for  the  sake  of  the  internal  sense  which 
every  single  expression  of  it  contains.  In  the  in- 
ternal sense  is  described  how  the  Lord  defends 
those  who  are  principled  in  truths  and  goods,  lest 
they  should  be  hurt  by  those  who  speak  as  from 
illumination,  and  yet  have  the  disposition  and  in- 
tention to  seduce.  —  ./3.  E.  140. 

The  Sun  and  Moon  standing  still  at  the  Com- 
mand of  Joshua. 

1980.  It  is  thus  written  in  Joshua:  "Then 
spake  Joshua  to  Jehovah  in  tlie  day  when  Jehovah 
delivered  up  tiie  Amorites  before  the  children  of 
Israel,  and   he   said  in  the  sight  of  Israel,   Sun, 


stand  thou  still  upon  Gibeon ;  and  thou,  moon,  in 
the  valley  of  Ajalon.  And  the  sun  stood  still,  and 
the  moon  staid,  until  the  nation  was  avenged 
upon  its  enemies.  Is  not  this  written  in  the  book 
of  Jasher  ?  So  the  sun  stood  still  in  the  midst  of 
heaven,  and  hasted  not  to  go  down  about  a  whole 
day  "  (x.  12,  13).  In  this  passage  its  being  said 
that  the  sun  stood  still  upon  Gibeon,  and  the  moon 
in  the  valley  of  Ajalon,  signified  that  the  church 
was  altogether  vastated  as  to  all  good  and  truth, 
for  this  took  place  on  the  occasion  of  a  battle 
against  the  king  of  Jerusalem  and  the  kings  of  the 
Amorites  ;  and  by  the  king  of  Jerusalem  is  signi- 
fied tlie  truth  of  the  church  altogether  vastated  by 
falsities,  and  by  the  kings  of  the  Amorites,  the 
good  of  the  church  vastated  by  evils  ;  wherefore 
those  kings  were  smitten  with  hailstones,  by  which 
were  signified  dire  falsities  of  evil.  It  is  said  that 
the  sun  stood  still,  and  the  moon  staid,  namely, 
in  the  sight  of  the  children  of  Israel,  that  they 
might  see  their  enemies  ;  but  this  was  prophetical, 
although  historically  related,  as  may  appear  from 
the  circumstance  of  its  being  said,  "  Is  not  this 
written  in  the  book  of  Jasher  ?  "  and  this  was  a 
prophetical  book  from  which  the  words  were 
taken  ;  wherefore  from  the  same  book  it  is  also 
said,  "  until  the  nation  was  avenged  upon  its  ene- 
mies," and  not,  "  until  the  children  of  Israel  had 
avenged  themselves  upon  their  enemies,"  the 
word  "  nation,"  being  used  prophetically.  The 
same  may  also  appear  from  this  circumstance,  that 
this  miracle,  if  it  had  been  literally  accomplished, 
would  have  inverted  the  whole  order  of  nature, 
which  is  not  the  case  with  the  rest  of  the  miracles 
recorded  in  the  Word.  In  order  therefore,  that  it 
might  be  known  that  this  was  said  prophetically, 
it  is  added,  "  Is  not  this  written  in  the  book  of 
Jasher  ?  "  but  nevertheless,  that  there  was  a  light 
given  to  them  out  of  heaven,  as  the  light  of  the 
sun  in  Gibeon,  and  a  light  as  that  of  the  moon  in 
the  valley  of  Ajalon,  is  not  to  be  doubted.  —  Jl.  E. 
401. 

The  Urim  aud  Thummim. 

1981.  The  breastplate  of  Aaron  which  was 
called  the  Urim  and  Thummim,  was  composed 
of  twelve  precious  stones,  on  which  were  en- 
graven the  names  of  the  twelve  tribes,  or  of  the 
twelve  sons  of  Israel  (Exod.  xxviii.  l5-;30  ;  xxxix. 
8-29).  That  responses  were  given  by  the  Urim 
and  the  Thummim  out  of  heaven,  is  well  known,  but 
from  what  origin,  has  not  as  yet  been  revealed  ;  it 
shall  therefore  now  be  explained.  All  light  in  the 
angelic  iieaven  proceeds  from  the  Lord  as  a  sun, 
wherefore  tliat  light  in  its  essence  is  divine  truth, 
from  whicli  are  derived  all  the  intelligence  and 
wisdom  of  the  angels,  and  also  of  men,  in  things 
spiritual.  This  light  in  heaven  is  modified  into 
various  colors,  according  to  the  truths  derived  from 
good  which  are  received  ;  hence  it  is  that  colors 
in  the  Word,  by  virtue  of  their  correspondence, 
signify  truths  derived  from  good  ;  and  therefore 
also  responses  were  given  by  a  resplendence  from 
the  colors  of  the  stones  which  were  in  the  Urim 
and  Thummim,  and  at  the  same  time  either  by  a 
living  voice,  or  by  a  tacit  perception  corresponding 
to  the  resplendence.  —  A.  E.  431. 

Six  Degrees  of  Divine  Truth. 

1982.  Truth  Divine  is  not  of  one  degree,  but  of 
several :  Truth  Divine  in  the  first  degree,  and  also 
in  the  second,  is  what  immediately  proceeds  from 
the  Lord  ;  this  is  above  angelic  understanding ; 
Truth  Divine  in  the  third  degree  is  such  as  is  in 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


401 


the  inmost  or  third  heaven,  tliis  is  such  that  it 
cannDt  in  the  least  be  apprciiended  by  man;  Truth 
Divine  in  the  fourth  degree  is  such  as  is  in  tlic  mid- 
dle or  second  heaven,  neither  is  this  intelligible 
to  man ;  but  Truth  Divine  in  the  fifth  degree  is 
such  as  is  in  the  ultimate  or  first  heaven  ;  this 
may  be  perceived  in  some  small  measure  by  man 
if  illustrated,  but  still  it  is  such,  that  a  considerable 
part  of  it  cannot  be  uttered  by  human  expressions, 
and  when  it  falls  into  ideas,  it  produces  a  faculty 
of  perceiving,  and  also  of  believing  that  it  is  so ; 
but  Truth  Divine  in  thi;  sixth  degree  is  such  as 
appertains  to  man,  accommodated  to  his  ap])erccp- 
tion,  thus  it  is  the  sense  of  the  letter  of  the  Word ; 
this  sense  or  this  truth  is  represented  by  a  cloud, 
and  the  interior  truths  by  glory  in  the  cloud : 
hence  it  is  that  Jehovah,  that  is  tlie  Lord,  so  often 
appeared  to  Moses  and  the  sons  of  Israel  in  a 
cloud. — 'i.e.  8443. 

The  Criterion  for  Character. 

1983.  All  spirits  are  distinguished  in  the  other 
iife  by  this :  they  who  desire  evil  against  others 
are  infernal  or  diabolical  spirits ;  but  they  who 
desire  good  to  others  arc  good  and  angelic  spirits. 
Man  may  know  whic^i  he  is  amongst,  whether 
amongst  the  infernal  spirits  or  the  angelic.  If  he 
intends  evil  to  his  neighbor,  thinking  nothing  but 
evil  concerning  him,  and  actually  doing  evil  when 
in  his  power,  and  finding  delight  in  it,  he  is 
amongst  the  infernals,  and  becomes  himself  also 
an  infernal  in  the  other  life :  but  if  he  intends 
good  to  his  neighbor,  and  thinks  nothing  but  good 
concerning  him,  and  actually  does  good  when  in 
his  power,  he  is  amongst  the  angelic,  and  becomes 
himself  also  an  angel  in  the  other  life.  This  is 
the  criterion:  let  every  one  examine  himself  by  it. 
It  matters  not  that  a  person  does  not  do  evil  when 
he  either  cannot  or  dare  not,  nor  that  he  does  good 
from  some  selfish  regard:  such  abstinence  from 
the  one  and  performance  of  the  other  have  only 
their  origin  in  the  man's  externals,  which  are  re- 
moved in  the  other  life,  where  he  is  such  as  his 
thoughts  and  intentions  make  him.  There  are 
many  who,  from  practice  in  the  world,  have  ac- 
quired a  habit  of  speaking  fairly :  but,  in  the  other 
life,  it  is  instantly  perceived  whether  the  mind  or 
intention  agrees  with  the  words :  if  not,  the  parties 
are  rejected  amongst  the  infernals  of  their  own 
kind  and  species.  —  A.  C  1G80. 

1984.  Every  one  may  see  what  is  the  nature  and 
quality  of  his  life,  if  he  will  but  search  out  the 
nature  and  quality  of  the  end  which  he  regards  ; 
not  the  nature  and  quality  of  the  ends,  for  these 
are  innumerable,  being  as  many  in  number  as  are 
his  intentions,  and  nearly  as  many  as  the  judg- 
ments and  conclusions  of  his  thoughts  :  these 
however  arc  intermediate  ends,  which  are  vari- 
ously derived  from  the  principal  end,  or  tend  to 
promote  it.  But  let  him  search  out  the  end  which 
he  regards  in  preference  to  all  the  rest,  and  in 
respect  to  which  the  rest  arc  as  nothing:  and  if 
ie  regards  self  and  the  world  as  ends,  be  it  known 
to  him  that  his  life  is  an  infernal  one;  but  if  he 
regards  as  ends  tlie  good  of  his  neighbor,  the  gen- 
eral good,  tlie  Lord's  kingdom,  and  especially  the 
Lord  himself,  be  it  known  to  him  that  his  life  is  a 
iieavcnly  one.  —  .?.  C.  VM9. 

VJ85.  In  the  further  course  of  conversation  with 
him  on  the  principles  of  religion  advocated  and 
explained  by  him,  I  took  an  opportunity  of  asking 
him.  How  a  man,  who  was  confident  that  he  was 
serious  in  his  duty  towards  God  and  his  neighbor, 
could  be  certain,  whether  he  was  in  the  right  road 
51 


;  to   salvation  or  not?     I  wai  answered.  That  this 
i  was  very  easy  ;  and  that  such  a  man   need    only 
examine  himself  and   his  (jwn  thoughts  according 
to    the   Ten    Commandments;    as,   for    instance, 
whether  he  loves    and  fears  God  ;  whether  he  is 
happy  in   seeing  the  welfare  of  others,  and  docs 
not   envy  them ;    whether,  on   having  received  a 
]  great  injury  from  others,  which  may  have  excited 
I  him  to  anger  and  to  meditate  revenge,  he  after- 
wards changes  his  sentiments,  because  God   has 
said,  that  vengeance  belongs  to   him,  and  so  on  ; 
then  he  may  rest  assured,  that  he  is  on  the  road  to 
]  heaven  ;  but  when  he  discovers  himself  to  be  act- 
j  uated   by  contrary  soutimenLs,  on  the  road  to  hell. 
—  Documents,  ^t.  p.  59. 

Love  to  EnemieR. 

1986.  Internal  men,  such  as  are  the  angels  of 
heaven,  do  not  desire  reUiliation  of  evil  for  evil, 
but  from  celestial  charity  forgive  freely,  for  they 
know  that  the  Lord  defends  all  who  arc  in  good 
against  the  evil,  and  that  he  defends  according  to 
the  good  pertaining  to  them,  and  that  he  would 
not  defend,  if,  on  account  of  the  evil  done  to  them, 
they  should  suffer  enmity,  hatred,  and  revenge,  to 
be  enkindled,  for  these  things  avert  protection.  — 
A.  E.  556. 

True  Liberty. 

1987.  When  man  becomes  regenerate,  then  he 
first  enters  upon  a  state  of  liberty,  having  been 
previously  in  slavery,  for  he  is  in  slavery  whilst 
under  the  dominion  of  lusts  and  falsities,  and  at 
liberty  when  governed  by  the  affections  of  good 
and  truth.  How  this  is,  man  never  perceives,  in 
any  degree,  so  long  as  he  remains  in  a  state  of 
servitude,  first  beginning  to  recognize  it  when 
entering  on  a  state  of  liberty.  Whilst  he  contin- 
ues a  slave,  that  is,  so  long  as  lusts  and  falsities 
have  the  dominion,  he  supposes  himself  to  be  in 
freedom ;  but  it  is  a  gross  falsity,  since  he  is  then 
carried  away  by  the  delight  of  his  lusts,  and  of  the 
pleasures  thence  derived,  that  is,  by  the  delight  of 
his  loves,  and  in  consequence  of  this  being  agree- 
able to  him,  he  appears  to  himself  to  be  free.  Every 
one  under  the  guidance  of  any  particular  love, 
whilst  he  follows  whithersoever  it  leads  him,  sup- 
poses himself  free  ;  but  the  truth  is,  he  is  at  such 
times  associated  with  and  carried  along,  as  it  were, 
by  a  torrent  of  diabolical  spirits,  who  hurry  him 
away.  Man  never  comes  into  a  state  of  liberty, 
so  as  to  be  under  the  guidance  of  the  love  of  good 
and  truth  from  the  Lord,  previous  to  his  regenera- 
tion. When  in  this, state  he  is  then  first  enabled 
to  know  and  perceive  what  freedom  is,  because  he 
then  knows  and  perceives  what  life  is,  and  the  na- 

I  ture  of  true  delight,  and  of  happiness  ;  for  before 

I  this   he   is   not  even  conscious  of  what  is  good, 

I  sometimes  calling  that  the  greatest  good  which  is 

the  greatest  evil.     When  those  who  are  in  a  state 

of  liberty  from  the  Lord  see,  and  especially  when 

I  they  feel,  the  life  of  lusts  and  falsities,  they  shrink 

away  from  it,  as  though  they  saw  hell  open  before 

their  eyes :  as,  however,  the  nature  of  a  life  of 

liberty  is  utterly  unknown  to  the  generality  of  per- 

I  sons,  it  may  be  expedient  here  briefiy  to  state  that 

'  it  consists  solely  in  being  led  by  the  Lord.  —  A.  C 

I  892. 

Man  must  act  as  of  himself. 

I      1988.  Such  is  the  law  of  order,  that  man  ought 

to  do  good  as  of  himself,  and  tiK'rcfore  not  to  hang 

'  down  his  hands,  under  the   idea  that,  because  he 

I  cannot,  of  himself,  do  any  thing  that  is  good,  he 


402 


COMPENDIUM   OF   THE   THEOLOGICAL   AND   SPIRITUAL 


ought  to  wait  for  iinincdiate  influx  from  above,  and 
so  remain  in  a  passive  state ;  for  this  is  contrary 
to  order :  but  he  ought  to  do  good  as  of  himself; 
and  when  he  reflects  upon  the  good  which  he  does, 
or  has  done,  he  should  think,  acknowledge,  and 
believe,  that  it  was  the  Lord  with  him  who  wrought 
it.  For  when  a  person  hangs  down  his  hands  under 
I  lie  above-mentioned  idea,  he  is  not  a  subject  on 
whicii  the  Lord  can  operate,  since  the  Lord  cannot 
operate  by  influx  on  any  one  who  deprives  himself 
(if  every  thing  into  which  the  requisite  power  can 
be  infused.  He  would  then  be  like  a  man  who 
siiould  refuse  to  learn  any  thing  unless  taught  it 
ly  immediate  revelation;  or  who  should  refuse 
to  teach  any  thing,  unless  he  was  immediately 
prompted  what  to  say ;  or  who  should  refuse  to 
attempt  any  thing,  unless  he  was  impelled  to  it,  as 
one  without  will ;  when  yet,  if  what  he  requires 
were  granted,  he  would  be  still  more  indignant,  to 
find  himself  as  something  inanimate,  when,  never- 
theless, what  is  animated  by  the  Lord  with  man  is 
that  which  appears  as  if  it  was  from  man.  Thus, 
tliat  man  does  not  live  from  himself,  is  an  eternal 
truth  :  yet  unless  he  appeared  to  live  from  himself, 
it  would  be  impossible  for  him  to  live  at  all.  —  Jl. 

a  1712. 

A  gentle  Quarrel  of  the  virgin  Sex  with  the 
Evil. 

1989.  Early  in  the  morning  I  observed  above  the 
head  that  the  attempts  and  insults  of  the  evil  were 
repelled,  and  by  those  too  that  were  of  tJie  virgin 
sex  ;  but  their  quick  resistances,  made  in  an  in- 
stant, and  their  modest  rejections  of  the  evil  as- 
saults, I  cannot  describe.  They  were  as  quick  as 
a  flish,  and  yet  with  such  modest  gentleness,  that 
they  seemed  unwilling  to  hurt  those  who  threat- 
ened them.  This  hasty  resistance  was  without 
any  premeditation,  and  was  as  if  they  foresaw 
what  was  threatened,  and  would  immediately  re- 
move it ;  yet  in  the  manner  described,  and  at  the 
same  time  with  such  exquisite  tact,  that  tlicy 
seemed  as  if  unwilling  to  do  any  thing  against 
their  assailants,  while  still  meeting  every  attempt 
with  a  resistance  exactly  adapted  to  tlie  menacing 
intentions.  The  thing  cannot  be  described ;  it 
was  not  so  much  a  contention  as  a  decent,  instan- 
taneous, and  perfectly  fit  removal  or  turning  aside, 
on  the  part  of  these  virgins,  of  all  the  evil  assaults 
made  against  them.  —  ii.  D.  4377. 

Trust  in  the  Lord  and  Trust  in  One's  Self. 

1900.  They  who  put  their  trust  in  the  Lord,  con- 
tinually receive  good  from  Him,  for  whatsoever 
befalls  them,  whether  it  appear  as  prosperous  or 
unprosperous,  is  still  good,  for  as  a  medium  it  con- 
duces to  their  eternal  felicity  :  but  they  who  put 
their  trust  in  themselves,  continually  induce  evil 
upon  themselves,  for  whatsoever  befalls  them,  al- 
though it  appears  as  prosperous  and  happy,  is  nev- 
ertheless evil,  and  hence  as  a  medium  conduces  to 
their  eternal  unhappiness.  —  .4.  C.  8480. 

Every  Man  may  see  spiritual  Truths  who 
desires  it. 

1991.  Every  man,  whose  soul  desires  it,  is  capa- 
ble of  seeing  the  truths  of  the  Word  in  light. 
There  does  not  exist  an  animal  which  does  not 
know  the  food  proper  to  its  life  when  it  sees  it ; 
and  man  is  a  rational  and  spiritual  animal  who 
sees  the  food  of  his  life,  not  that  of  his  body  but 
of  his  soul,  which  is  the  truth  of  faith  —  provided 
he  hunger  after  it,  and  seek  it  from  the  Lord.  — 
A  R.  224. 


Why  Man  is  born  in  Ignorance. 

1992.  If  man  were  not  tainted  with  any  hered- 
itary evil,  the  rational  principle  would  be  born  im- 
mediately from  the  marriage  of  the  celestial  things 
of  the  internal  man  with  its  spiritual  things,  and 
through  the  rational  principle  would  be  born  the 
scientific,  so  that  man  would  have  with  him  all  the 
rational  principle,  and  all  the  scientific,  at  the  in- 
stant of  his  coming  into  the  world  ;  for  this  would 
be  according  to  the  order  of  influx,  as  may  be  con- 
cluded from  tlie  fact,  that  all  other  animals  what- 
soever are  born  into  all  the  scientific  faculty  which 
is  necessary  and  conducive  to  their  sustenance, 
their  protection,  their  habitation,  and  their  procrea- 
tion, because  their  nature  is  according  to  order  : 
how  much  more  would  this  be  the  case  with  man, 
had  not  order  been  destroyed  in  him ;  for  he  alone 
is  born  into  no  science  !  The  cause  of  his  being 
so  born  is,  the  hereditary  evil  derived  from  father 
and  mother,  in  consequence  of  which  all  his  fac- 
ulties are  in  a  contrary  direction  in  respect  to  what 
is  true  and  good,  and  cannot  be  reduced  into  forms 
corresponding  to  them  by  an  immediate  influx  of 
celestial  and  spiritual  things  from  the  Lord.  This 
is  the  reason  that  the  rational  principle  of  man 
must  necessarily  be  formed  after  a  manner,  or  in  a 
way,  altogether  different,  viz.,  by  scientifics  and 
knowledges  insinuated  by  the  senses,  thus  flowing 
in  by  an  external  way,  and,  consequently,  in  in- 
verted order.  Man  thus  is  miraculously  rendered 
rational  by  the  Lord.  —  .1.  C.  1902. 

The  Flood. 

1993.  That  by  a  flood  is  signified  the  inundation 
of  evil  and  falsity,  is  evident  from  what  was  said 
above  respecting  the  posterity  of  the  Most  Ancient 
Cliurch,  that  they  were  possessed  with  filthy  lusts, 
had  immersed  therein  the  doctrinals  of  faith,  and 
hence  were  infected  with  false  persuasions  which 
extinguished  all  truth  and  good,  and  at  the  same 
time  closed  up  the  way  against  remains  so  as  to 
prevent  their  operation,  and  consequently  that  they 
could  do  no  other  than  destroy  themselves  ;  for 
when  the  way  is  closed  up  against  remains,  then 
man  is  no  longer  man,  because  he  can  no  longer 
be  protected  by  angels,  but  has  become  entirely 
possessed  by  evil  spirits,  whose  sole  study  and  de- 
sire is  to  extinguish  in  him  every  vestige  of  man- 
hood. Hence  came  the  death  of  the  antediluvians, 
which  is  described  by  a  flood,  or  universal  inunda- 
tion ;  and  indeed  the  influx  of  fantasies  and  lusts 
from  evil  spirits  is  not  unlike  a  deluge,  and  is  there- 
fore called  a  flood  or  inundation,  in  various  parts 
of  the  Word. 

1994.  That  by  destroying  all  flesh,  wherein  is 
the  breath  of  lives,  from  under  the  heavens,  is  de- 
noted that  the  posterity  of  the  Most  Ancient  Church 
would  destroy  themselves,  is  proved  by  what  has 
been  just  now  observed,  and  also  by  the  descrip- 
tion given  above,  of  their  successively  and  hered- 
itarily deriving  from  their  parents  such  a  genius 
as  to  be  infected  far  above  all  others  with  dire 
persuasions.  This  proceeded  chiefly  from  their 
immersing  the  doctrinals  of  faith  in  their  filthy 
lusts ;  whereas  those  who  have  no  doctrinals  of 
faith,  but  live  altogether  in  ignorance,  cannot  do 
as  those  most  ancient  people  did,  —  profane  holy 
things,  and  thereby  close  up  the  way  against  re- 
mains, and  expel  from  themselves  the  angels  of 
the  Lord.  Remains,  as  has  been  previously  re- 
marked, are  the  all  of  innocence,  charity,  mercy, 
and  the  truth  of  faith,  which  man  from  his  infancy 
has  received  from  the  Lord,  or  has  acquired  from 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


403 


his  teachers.  All  and  each  of  these  are  carefully 
stored  up ;  for  if  man  were  not  in  possession  of 
them,  it  would  be  impossible  for  any  thinj^  of  in- 
nocence, charity,  and  mercy,  to  be  in  his  thoughts 
and  actions,  consequently  there  could  be  notliinjf 
of  goodness  and  truth  in  them,  and  hence  hf>  would 
be  worse  than  tlie  wild  beasts.  This  would  also 
happen  if,  having  sucii  remains,  he  yet,  by  filthy 
lusts  and  direful  persuasions  of  what  is  false,  should 
stop  up  the  way  against  them,  and  prevent  tlieir 
operation  ;  for  such  were  the  antedduvians  wlio 
destroyed  themselves,  and  who  are  here  under- 
stood by  all  flesh  wherein  was  the  breath  of  lives 
under  the  heavens. 

1995.  That  by  every  thing  which  is  in  the  earth 
dying,  those  are  signified  who,  being  of  that  church, 
had  become  thus  affected,  is  evident  froui  this  con- 
sideration, tiiat  the  earth  docs  not  mean  the  whole 
habitable  globe,  but  only  those  who  are  of  the 
church,  as  was  shown  above.  Hence  no  particu- 
lar flood  is  here  intended,  still  less  a  universal 
deluge,  but  only  the  expiration  or  suffocation  of 
those  who,  being  of  the  church,  had  separated 
themselves  from  remains,  and  thereby  from  what 
appertained  to  the  understanding  of  truth  and  the 
will  of  good,  consequently  from  the  heavens.  — 
A.  C.  G60-662. 

199().  By  all  the  fountains  of  the  great  abyss 
being  broken  up,  is  signified  the  extreme  of  temp- 
tation as  to  the  will.  By  the  abyss,  in  ancient 
times,  was  signified  hell  ;  and  fantasies  and  false 
persuasions  were  likened  to  waters  and  streams, 
and  also  to  the  vapor  proceeding  from  them.  Some 
of  the  hells  also  appear  as  abysses  and  seas  ;  thence 
come  the  evil  spirits  who  devastate  and  tempt  man, 
and  the  fantasies  which  they  infuse  and  the  desires 
with  which  they  inflame  him,  are  like  inundations 
and  exhalations  issuing  thence.  Such  then  is  the 
representation  of  all  the  fountains  of  the  great 
abyss  being  broken  up.  That  hell  is  called  an 
abyss,  and  the  filthy  things  thence  issuing  streams, 
is  plain  from  Ezekiel :  "  Thus  saith  the  Lord  Je- 
hovah :  In  the  day  when  he  went  down  to  hell  I 
caused  him  to  mourn  ;  I  covered  the  abyss  above 
him,  and  I  restrained  the  streams  thereof,  and  the 
great  waters  were  stayed  "(xxxi.  15).  Hell  is  also 
denominated  an  abyss  in  John  (Rev.  ix.  1,  2,  11 ; 
xi.  7;  xvii.  8  ;  xx.  1,  3). 

1997.  By  the  cataracts  of  heaven  being  opened, 
is  denoted  the  extreme  of  temptation  as  to  the  un- 
derstanding. —  J.  C.  756,  757. 

1998.  That  by  "the  waters  prevailed  very  ex- 
ceedingly upon  the  earth,"  is  denoted  the  increase 
of  false  persuasions,  is  clear  from  what  has  been 
previously  asserted  and  demonstrated  of  the  waters 
of  a  flood  or  inundation  signifying  falses,  and  from 
its  being  said  in  the  present  passage,  that  "  the 
waters  prevailed  very  [exceeding]  txcecdrngly," 
this  being  the  superlative  form  of  the  original 
tongue.  Falses  are  the  principles  of  what  is 
false  and  the  persuasions  of  what  is  false ;  and 
that  these  increased  immensely  amongst  the  ante- 
diluvians, is  evident  from  what  has  been  said  above 
concerning  them.  Persuasions  of  what  is  false 
increase  immensely  when  men  immerse  truths  in 
their  lusts,  or  cause  them  to  favor  self-love  and  the 
love  of  tlie  world  ;  for  in  such  a  case  they  pervert 
truths,  and  by  a  tiiousand  methods  force  them  to 
agreement  with  their  desires. 

1999.  That  by  "  all  the  high  mountains  that  were 
under  the  whole  heaven  were  covered,"  is  meant 
that  all  the  goods  of  charity  were  extinguished,  is 
evident  from  the  signification  of  mountains  amongst 
tli2  most  ancient  people.     Mountains  with  tliem 


represented  the  Lord,  m  consequence  of  their  wor- 
shipping him  upon  mountains,  because  these  are 
the  highest  parts  of  the  earth.  On  this  account 
mountains  denoted  celestial  affections,  which  they 
also  regarded  as  tlie  highest,  consequently  love 
and  charity,  and  thus  the  goods  of  love  and  charity, 
whicli  are  ceh^stial.  Hence  it  is  plain  that  by  the 
waters  covering  the  mountains,  is  signified  that 
false  persuasions  had  extinguished  all  the  good  of 
charity. —  .'7.  C.  794-7!  >7. 

2000.  From  exjjerience  it  has  been  given  to 
learn,  what  an  inundation  or  flood  is  in  the  spirit- 
ual sense,  and  that  it  is  twofold,  one  being  an  in- 
undation of  lusts,  and  the  other  of  falsities  ;  an 
inundation  of  lusts  is  of  the  voluntary  part,  and  is 
of  the  right  part  of  the  brain,  whereas  an  inunda- 
tion of  falsities  is  of  the  intellectual  part,  in  which 
is  the  left  part  of  the  brain.  When  a  man,  who 
had  lived  in  good,  is  remitted  into  his  proprium, 
thus  into  the  sphere  of  his  own  life,  there  then  ap- 
pears as  it  were  an  inundation :  when  he  is  in  that 
inundation,  he  is  indignant,  is  angry,  thinks  rest- 
lessly, desires  vehemently  ;  in  one  way  when  the 
lefl  part  of  the  brain  is  inundated,  where  falses 
are,  and  in  another  way  when  the  right  is  inun- 
dated, where  evils  are.  But  when  man  is  kept  in 
the  sphere  of  life,  which  he  had  received  from  tlie 
Lord  by  regeneration,  he  is  then  altogether  out  of 
such  an  inundation,  and  is  as  it  were  in  serenity 
and  sunshine,  and  in  gladness  and  happiness,  thus 
fiir  from  indignation,  anger,  restlessness,  lusts,  and 
the  like ;  this  latter  is  the  morning  or  spring  of 
spirits,  the  former  is  their  evening  or  autumn.  It 
has  been  given  me  to  perceive,  that  I  was  out  of 
the  inundation,  and  this  for  a  considerable  length 
of  time,  when  I  saw  that  other  spirits  were  in  it; 
but  afterwards  I  was  immersed,  and  then  I  apper- 
ceived  the  similitude  of  an  inundation.  In  such 
an  inundation  are  they  who  are  in  temptations. 
Hence  also  I  was  instructed  what  is  signified  in 
the  Word  by  the  flood,  namely,  that  the  last  pos- 
terity of  the  most  ancient  people,  who  were  of  the 
Lord's  celestial  church,  were  altogether  inundated 
in  evils  and  falses,  and  so  perished.  —  A.  C.  5725. 

The  Dragon's  Sigiiificaucy. 

2001.  By  the  dragon  in  general  are  understood 
those  who  are  natural,  more  or  less,  and  yet  in  the 
science  of  things  spiritual  from  the  Word  :  the 
reason  why  those  are  so  signified  is,  because  by 
serpents  in  general  are  signified  the  sensual  things 
of  man,  and  thence  sensual  man ;  wherefore  by 
the  dragon,  which  is  ajlying  serpent,  it  signifies  the 
sensual  man,  who  yet  flies  towards  heaven,  in  that 
he  speaks  and  thinks  from  the  Word,  or  from  doc 
trine  derived  from  the  Word.  —  A.  E.  714. 

Peculiarity  of  Self-Intelligence. 

2002.  This  is  wonderful,  that  the  more  any  on 
thinks  himself  superior  to  others  in  learning  anCi 
judgment,  the  more  readily  he  embraces  and  ap- 
propriates to  himself  ideas  concerning  the  Lord, 
that  He  is  a  man,  and  not  God.  —  T.  C.  R.  380. 

Why   Fishermen  were  chosen  to   be  Christ's 
Disciples. 

2003.  There  was  a  disquisition  amongst  spirits 
respecting  the  disciples,  for  the  purpose  of  instruct- 
ing those  who  were  from  tlie  planet  Jupiter,  on 
what  account  men  of  inferior  condition,  as  fisher- 
men, were  chosen,  and  not  any  from  among  the 
learned :  and  because  I  heard  such  their  inquiry, 
it  may  here  be  remarked,  that  at  that  time  many 
[of  the  learned]  were  immersed  in  [merej  trifles, 


404 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


and  the  like,  so  that  they  could  not  [so  well]  re- 
ceive or  believe  those  things  which  belong  to 
faith,  as  the  unlearned  can  ;  hence  it  wa^  that  they 
were  chosen  in  preference  to  the  learned.  —  S.  D. 
121G.     See  also  Life  of  Swedenborg,  No.  220. 

The  Good  more  readily  believe  the  Truth. 

2004.  The  truths  of  faith  can  never  be  con- 1 
joined  to  any  one,  unless  he  be  in  the  genuine  i 
good  of  charity  ;  thus  tliey  can  be  conjoined  only  ' 
to  good.  Every  one  may  see  this  confirmed  by 
daily  experience,  namely,  that  they  who  are  in  evil 
do  not  believe,  but  they  who  are  in  good.  —  .1.  C.  i 
43()8. 

Removing  of  the  Veil. 

2005.  So  long  as  man  does  not  shun  evils  as 
sins,  the  concupiscences  of  evils  close  up  the  in- 
teriors of  the  natural  mind  on  the  part  of  the  will, 
being  like  a  dense  veil  there,  and  as  a  dark  cloud 
beneath  the  spiritual  mind,  and  preventing  it  from 
being  opened  :  but  as  soon  as  man  shuns  evils  as 
sins,  then  the  Lord  flows  in  out  of  heaven,  and 
removes  the  veil,  and  disperses  the  cloud,  and 
opens  the  spiritual  mind,  and  thereby  introduces 
him  into  heaven.  —  D.  86. 

Spiritual  Fermentations. 

2006.  Spiritual  fermentations  take  place  in  many 
ways,  as  well  in  the  heavens  as  in  the  earths  ;  but 
they  are  not  known  in  the  world,  what  they  are, 
and  how  they  take  place  ;  for  there  are  evils  and 
at  the  same  time  falsities,  which  being  let  into 
societies  do  the  like  as  ferments  put  into  meal  and 
new  wine,  by  means  of  which  heterogeneous  things 
arc  separated,  and  the  homogeneous  things  are 
conjoined,  and  it  becomes  pure  an'd  clear:  these 
things  are  what  are  understood  by  these  words  of 
tlie  Lord:  "The  kingdom  of  the  heavens  is  like 
leaven  [ferment,]  wiiich  a  woman  taking  hid  in 
three  measures  of  meal,  until  the  whole  was  leav- 
ened [fermented.]"  Matt.  xiii.  33,  Luke  xiii.  21. 
—  D.  P.  25. 

2007.  The  understanding  of  man  is  the  recipi- 
^ent  as  well  of  good  as  of  evil,  and  as  well  of  truth 
.-as  of  falsity;  but  not  the  will  itself  of  man:  this 
■  will  be  either  in  evil  or  in  good  ;  it   cannot  be  in 
■'both  ;  for  the  will  is  the  man  himself,  and  there 
ris  his  life's  love  :  but  good  and   evil  in  the  under- 
standing are  separated  like  internal  and  external ; 
hence  man  can  be  interiorly  in  evil  and  exteriorly 
in  good:  but  still,  when  man   is  being  reformed, 
good  and  evil  are  let  together,  and  then  there  ex- 
ists conflict  and  combat;  which,  if  it  is  severe,  is 

.  called  temptation  ;  but  if  it  is  not  severe,  it  takes 
place    as  wine   or   liquor  ferments  :  if  good  then 

^  conquers,  evil  with  its  falsity  is  removed  to  the 
sides,  comparatively  as  sediment  falls  to  the  bot- 
tom of  a  vessel  ;  and  good  becomes  as  generous 
wine  after  fermentation,  and  clear  liquor :  but  if 
evil  conquers,  then  good  with  its  truth  is  removed 
to  the  sides,  and  becomes  turbid  and  foul,  like  un- 
fermented  wine  and  unfermented  liquor.  —  D.  P. 
284. 

Laughter. 

2008.  The  origin  of  laughter  is  no  other  than 
tlie  affection  of  truth,  or  the  affection  of  falsity  ; 
thence  is  derived  hilarity  and  joy,  which  expand 
themselves  in  the  face,  in  laughter:  the  essence 
of  laughter  is  no  other  than  this.  Laughter,  in- 
deed, is  something  external  which  belongs  to  the 
body,  for  it  appears  in  the  face  ;  but,  in  the  Word, 
t''ings    interior  are   expressed    and   signified  by 


things  exterior ;  as  by  the  face  are  signified  all  the 
interior  affections  of  the  mind,  by  the  ear  interior 
hearing  or  obedience,  by  the  eye  internal  sight  or 
understanding,  by  the  hand  and  arm  power  and 
strength;  —  in  the  same  manner,  by  laughter  is 
signified  the  affection  of  truth.  In  the  rational 
principle  of  man  there  is  truth,  which  is  its  chief 
attribute ;  there  is  also  in  it  the  affection  of 
good,  but  this  is  within  the  affection  of  truth,  as 
its  soul.  The  affection  of  good,  which  is  in  the 
rational  principle,  does  not  put  itself  forth  by 
laughter,  but  by  a  kind  of  joy,  and  thence  by  a 
plc^ant  delight,  which  does  not  laugh,  for  in 
laughter,  generally,  there  is  also  something  which 
is  not  altogether  good.  That  laughter  signifies 
the  affection  of  truth,  may  appear  from  this,  that 
it  is  here  mentioned  that  Abraham  laughed,  and 
in  like  manner  Sarah,  both  before  and  after  the 
birth  of  Isaac  ;  and  also  that  Isaac  was  named  from 
laugliter,  for  ^'■Isaac"  signifies  ^^  laughter."  These 
circumstances  would  never  have  been  mentioned  in 
the  Word,  unless  such  things  were  implied  by 
laughing,  and  by  the  name  of  Isaac,  which  signi- 
fies laughter. 

2009.  Thus  laughter  is  an  affection  of  the  ra- 
tional principle,  and  indeed  an  affection  either  of 
the  true  or  of  the  false  in  the  rational ;  hence 
comes  all  laughter.  So  long  as  such  an  affection 
is  in  the  rational  as  puts  itself  forth  by  laughter, 
so  long  there  is  something  corporeal  or  worldly, 
thus  merely  human.  Celestial  and  spiritual  good 
docs  not  laugh,  but  expresses  its  delight  and  cheer- 
fulness in  the  countenance,  in  the  speech,  and  in 
the  gestures,  in  a  different  manner  ;  for  in  laugh- 
ter there  are  many  principles  contained,  and  for 
the  most  part  something  of  contempt,  which  al- 
though it  does  not  appear,  still  lies  concealed  un- 
derneath, and  is  easily  distinguished  from  cheer- 
fulness of  mind,  which  also  produces  something 
similar  to  laughter.  —  .4,  C  2072,  2216. 

Tears. 

2010.  '■'■And  God  shall  wipe  away  all  tears  from 
their  eyes."  (Rev.  vii.  17.)  That  hereby  is  signi- 
fied a  state  of  beatitude  from  the  affection  of  truth, 
afler  falsities  are  removed  by  temptations,  appears 
from  the  signification  of  wiping  away  all  tears 
from  their  eyes,  as  denoting  to  take  away  grief 
of  mind  on  account  of  falsities  and  from  falsities  ; 
and  inasmuch  as  when  that  grief  ceases,  afler  the 
temptations  which  they  have  undergone,  beatitude 
succeeds  by  truths  from  good,  therefore  ♦^^his  also 
is  signified  ;  for  all  the  beatitude  which  tlie  angels 
enjoy  is  by  truth  from  good,  or  by  the  spiritual 
affection  of  truth,  the  spiritual  affection  of  truth 
being  derived  from  good,  because  good  is  the  cause 
of  such  aft'cQtion.  The  reason  why  all  the  beati- 
tude of  angels  is  from  this  origin  is,  because  di- 
vine truth  proceeding  from  the  Lord  is  what  con- 
stitutes heaven  in  general  and  in  particular,  where- 
fore they  who  are  in  divine  truths  are  in  the  life 
of  heaven,  consequently  in  eternal  beatitude. 
The  reason  why  tears  from  the  eyes  signify  grief 
of  mind  on  account  of  falsities  and  from  falsi- 
ties is,  because  by  the  eye  is  signified  the  under- 
standing of  truth  ;  and  hence  tears  from  the  eyes 
signify  grief  on  account  of  there  being  no  under- 
standing of  .truth,  consequently,  on  account  of 
falsities.  The  same  is  also  signified  by  tears  in 
the  following  passage  in  Isaiah :  "  He  will  swal- 
low up  death  in  victory,  and  the  Lord  Jehovah  will 
wipe  away  tears  from  off  all  faces,  and  the  re- 
buke of  liis  people  shall  he  take  away  from  off  all 
the  earth  ;  for  Jehovah  hath  spoken  it "   (xxv.  8). 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


405 


By  these  words  is  signified  that  tlie  Lord  by  his 
cominnf  shall  remove  evils  and  falsities  with  those 
who  live  from  him,  so  tiiat  there  shall  be  no  irriof 
of  mind  on  account  of  them  or  from  them.  Death 
signifies  evil,  because  evil  is  the  cause  of  spiritual 
death ;  and  tears  are  predicated  of  what  is  false. 
It  is  to  be  observed,  that  the  shedding  of  tears  and 
weeping,  signify  grief  on  account  of  falsities  and 
from  falsities,  but  shedding  tears,  grief  of  mind, 
and  weeping  denote  grief  of  heart,  on  account  of 
falsities.  Grief  of  mind  is  grief  of  the  thought 
and  understanding,  which  are  of  trutli,  and  grief 
of  heart  is  grief  of  the  alfection  or  will,  which  are 
of  good ;  and  as  every  wiicre  in  the  Word  there  is 
the  marriage  of  truth  and  good,  therefore  both 
Weeping  and  tears  are  mentioned  in  the  Word 
when  grief  is  expressed  on  account  of  the  falsities 
of  doctrine  or  of  religion.  That  weeping  is  grief 
of  heart,  may  appear  from  this  consideration,  that 
it  bursts  forth  from  the  heart,  and  breaks  out  into 
lamentations  through  the  mouth  ;  and  that  shed- 
ding of  tears  is  grief  of  mind,  may  a])j)ear  from 
this  consideration,  that  it  issues  forth  from  the 
thought  tlirough  the  eyes.  In  the  act  both  of 
weeping  and  of  shedding  tears  water  comes  forth, 
but  bitter  and  astringent,  and  this  is  occasioned 
by  the  influx  from  the  spiritual  world  into  the  grief 
of  man,  where  bitter  water  corresponds  to  the  de- 
fect of  truth  because  of  falsities,  and  to  grief  on 
account  tliereof.  —  Jl.  E.  484. 

Propriety  at  the  Table. 

2011.  Speaking  with  spirits  (it  was  remarked) 
that  when  a  man  is  sitting  in  conversation  at  the 
table,  he  ought  to  eat  slowly  and  long,  that  the 
salivary  ducts  may  be  opened,  and  that  his  food 
may  serve  better  for  the  purpose  of  nutrition  ;  be- 
cause such  is  the  correspondence  of  spiritual  food, 
which  is  thus  according  to  the  genius  and  nature 
of  every  one,  as  in  the  world  of  spirits,  which  food 
is  that  of  instruction,  by  means  of  discourse.  Thus 
also  those  who  are  spiritual,  whose  minds  are  at 
the  same  time  delighted,  and  they  are  spiritually 
nourished  ;  and  those  who  are  natural,  naturally  ; 
for  in  such  things  consists  the  life  of  minds.  More- 
over, because  there  are  spirits  with  every  man,  and 
they  know  not  that  spirits  are  ever  separated  from 
man,  they  enjoy  their  food  with  the  spirit  of  man, 
when  the  body  of  man  (enjoys)  his.  Wherefore 
because  angels  are  present,  it  is  preferable  that 
they  should  delight  in  those  things  which  are  spirit- 
ual and  celestial.  —  S.  D.  '.ioCtC). 

Dignities  and  Riches  of  the  Most  Ancient 
Men. 

2012.  Dignities  and  riches  in  the  most  ancient 
times  were  altogether  difierent   from  what   they  j 
successively  became  afterwards :   in  the  most  an- 
cient times  dignities  were  no  other  than  such  as 
there   are   between   parents   and  children,  which  i 
dignities  were  the  dignities  of  love,  full  of  respect ! 
and  veneration,  not  on  account  of  nativity  from 
them,  but  on  account  of  instruction  and  wisdom  ■ 
from  them,  which  is  a  second  nativity,  in  itself  j 
spiritual,  because  it  was  of  their  spirit:   this  was  I 
the  only  dignity  in  the  most  ancient  times,  because 
then  tribes,  fauhlies  and  houses  dwelt  separately, 
and  not  under  empires  as  at  this  day:  it  was  the 
father  of  the  family,  with  whom  that  dignity  was : 
these  times  were  called  by  the  ancients,  the  gold- 
en ages.     But  after  those  times  the  love  of  ruling 
from  the  sole  delight  of  that  love  successively  in- 
vaded ;   and  because  there  then   invaded   at  the 
same  time  ennuty  and  hostility  against  those  who 


were  not  willing  to  submit  themselves,  tribes,  fam- 
ilies and  houses  from  necessity  congregated  them- 
selves into  connnunities,  and  set  over  themselves 
one  whom  in  the  beginning  they  called  a  judge, 
and  afterwards  chief,  and  at  length  king  and  em- 
peror: and  they  then  began  also  to  fortify  them- 
selves by  towers,  ramparts  and  walls.  From  the 
judge,  chief,  king  and  emperor,  as  from  the  head 
into  the  body,  the  lust  of  ruling  entered  into  many 
like  a  contagion  :  hence  arose  degrees  of  dignities, 
and  also  honors  according  to  them ;  and  with  them 
the  love  of  self,  and  the  jjride  of  one's  own  pru- 
dence. The  like  took  place  with  the  love  of  rich- 
es:  in  the  most  ancient  times,  when  tribes  and 
families  dwelt  distinct  from  each  other,  there  was 
no  other  love  of  riches,  than  that  they  might  pos- 
sess the  necessaries  of  life,  which  they  procured 
to  themselves  by  flocks  and  lierds,  and  by  fields, 
plains  and  gardens,  from  which  they  had  food: 
among  their  necessaries  of  life  were  also  hand- 
some houses,  furnished  with  utensils  of  every  kind, 
and  also  clothes :  in  study  and  work  upon  all  tliese 
things  were  the  parents,  children,  servants,  and 
maids,  who  were  in  the  house,  engaged.  But  af- 
ter the  love  of  ruling  invaded  and  destroyed  this 
commonwealth,  the  love  too  of  possessing  wealth 
beyond  necessities  invaded,  and  grew  to  the  height 
that  it  wished  to  possess  the  wealth  of  all  others. 
These  two  loves  are  as  blood  relations,  for  he  who 
wishes  to  rule  over  all  things,  wishes  also  to  pos- 
sess all  things  ;  for  thus  all  are  made  slaves,  and 
they  alone  lords :  this  is  clearly  manifest  from 
those  in  the  pontifical  class,  who  have  exalted 
their  dominion  even  into  heaven  to  the  throne  of 
the  Lord,  upon  which  Ihey  have  placed  themselves, 
that  they  may  also  rake  Vogether  the  wealth  of  the 
whole  earth,  and  heap  up  treasures  without  end.  — 
D.  P.  215. 

The  ancient  Style  of  Writing. 

2013.  The  most  ancient  manner  of  writing  was 
representative  of  things,  by  the  mention  of  persons 
and  the  use  of  words,  by  which  were  understood 
things  altogether  dilferent  from  those  expressed. 
Even  profane  writers  in  those  early  times  used  this 
method  of  framing  historical  relations,  extending  it 
even  to  things  appertaining  to  civil  and  moral  life, 
composing  them  in  such  a  manner,  that  nothing 
contained  in  them  was  true  exactly  as  it  was  writ- 
ten, but  under  the  things  literally  mentioned  some- 
thing else  was  understood.  This  they  carried  so 
far  as  to  represent  certain  affections  as  gods  and 
goddesses,  to  whom  the  heathens  afterwards  paid 
divine  worship.  That  this  was  the  case  may  be 
known  to  every  person  of  literature,  since  such  an- 
cient books  are  still  extant.  This  method  of  writ- 
ing they  derived  from  the  most  ancient  people 
who  lived  before  the  flood,  and  who  represented  to 
themselves  things  celestial  and  divine  by  such  as 
are  visible  on  the  earth  and  in  the  world,  and  thus 
filled  their  minds  and  souls  with  joyous  and  de- 
lightful perceptions  when  they  beheld  tlie  objects 
of  the  universe,  esjjecially  such  as  were  beautiful 
by  virtue  of  their  form  and  order.  Hence  all 
books  of  the  church,  in  those  times,  were  thus 
written.  Such  is  the  book  of  Job,  and,  in  imita- 
tion of  those  books,  such  is  Solomon's  Song :  such, 
also,  were  the  two  books  mentioned  by  IMoses, 
(Numb.  xxi.  14,  27:)  besides  several  wiiich  are 
lost.  This  style  of  writing  in  succeeding  times 
became  venerable  on  account  of  its  antiquity,  both 
amongst  the  Gentiles  and  amongst  the  posterity 
of  Jacob,  insomuch  that  they  regarded  nothing  as 
divine   but   what   was    v.ritten    in   tliis    manner; 


406 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


wherefore  when  they  were  under  the  influence  of 
the  prophetic  spirit,  as  in  the  case  of  Jacob,  (Gen. 
xlix.  J^17;)  of  Moses,  (Exod.  xv.  1-21;  Deut. 
xxxiii.  2  to  the  end ;)  of  Balaam,  who  was  of  the 
sons  of  the  east  from  Syria,  where  the  ancient 
church  then  was,  (Numb,  xxiii.  7-10,  19-24;  xxiv. 
5-9,  17-24 ;)  of  Deborah  and  Barak,  (Judges  v.  2 
to  the  end ;)  of  Hannah,  (I  Sam.  ii.  2-10  ;)  and  sev- 
eral others,  they  spoke  in  the  manner  above  men- 
tioned, and  this  for  several  secret  reasons :  and 
although  very  few  understood,  or  knew,  that  the 
things  spoken  signified  the  celestial  things  of  the 
Lord's  kingdom  and  church,  still  they  were  touched 
and  struck  with  a  wonderful  awe,  under  a  sense 
of  the  divinity  and  sanctity  contained  in  such  com- 
positions. But  that  the  case  is  similar  in  respect 
to  the  historical  parts  of  the  Word,  and  that  these 
are  representative  and  significative  of  the  celestial 
and  spiritual  things  of  the  Lord's  kingdom,  as  to 
every  individual  name  and  word,  is  not  as  yet 
known  to  the  learned  world  ;  all  that  is  known  is, 
that  the  Word  was  written  by  inspiration,  and  that 
all  its  contents,  both  generally  and  particularly, 
involve  heavenly  arcana.  —  »4.  C.  1756. 

Why  the  Words  of  the  Angels  fell  into  natu- 
ral Expressions  with  the   Prophets. 

2014.  It  was  told  me,  that  prior  to  the  Lord's 
advent  into  the  world,  there  was  no  other  heaven 
but  what  was  exterior ;  for,  as  yet,  no  one  in  this 
earth  could  understand  interior  things  [intimiora), 
still  less  inmost  things  {intima);  and  inasmuch 
as  knowledges  must  precede,  therefore  no  other 
heaven  could  then  exist.  The  exterior  heaven  is 
such,  that  a  natural  [principle]  is  adjoined  to  the 
spiritual ;  wherefore  the  words  of  angels,  who  for- 
merly spoke  with  men,  and  through  the  prophets, 
could  not  but  instantly  fall  into  natural  things  [or 
expressions].  Hence  was  the  prophetic  style, 
wliich  also,  in  part,  the  Lord  was  willing  to  em- 
ploy ;  for  otherwise  exterior  spiritual  things  could 
not  be  understood,  and  still  less  interior  spiritual 
things,  wherefore  the  Lord  also  spoke  by  parables. 
I  have  conversed  concerning  these  subjects  with 
those  in  heaven,  who  appeared  to  affirm  that  it  was 
so ;  namely,  that  such  a  heaven  existed  for  the  in- 
habitants of  this  earth ;  but  that  there  was  an  inte- 
rior and  inmost  heaven  from  other  earths  in  the 
universe.*  —  S.  D.  672. 

Ideas  of  Spirits  fall  into  different  Languages. 

2015.  Ideas  among  spirits  are  not  as  our  words 
or  expressions  ;  as  may  also  be  concluded  from  this 
circumstance,  —  that  the  ideas  of  spirits  fall  into 
the  expressions  or  words  of  every  language ;  so 
that,  if  it  were  permitted  spirits  of  any  idea  or 
speech,  to  influence  men  who  were  of  a  different 
language,  all  would  perceive  in  their  own  lan- 
guage, or  idiom,  the  sense  of  the  spirit  who 
spoke,  althougii  he  spoke  only  in  one  manner.  — 
S.  D.  1305.  [Q,uenj:  —  fVas  it  in  this  manner 
that  the  hearers  from  nearly  every  nation  under- 
stood Peter  and  the  rest  of  the  disciples  ?  Acts, 
ii.  1-11.] 


*  The  autlior,  it  is  presumed,  must  be  understood  here  as  not 
intendinj;  to  include  the  inhabitants  of  the  most  ancient  church, 
whom  he  uniformly  describes  as  interior  men  of  the  higliest  or- 
der, and  whose  heavens  are  the  highest,  or  most  interior ;  but  we 
apprehend  that  he  means  tliose  races  of  mankind  who  existed  af- 
ter the  fall  of  the  most  ancient  and  the  ancient  churclies,  when 
all  perception  and  knowledge  of  interior  or  spiritual  things  were 
lost,  and  when  the  church  became  merely  representative  ;  in 
such  an  external  state  of  mind  and  of  worship,  mankind  could 
not  become  internally  spiritual,  but  only  externally  so.  —  Tr. 


Truth   rooted  in  the  Mind  by  doing  it. 

2016.  All  truth  is  sown  in  the  internal  man,  anC 
is  rooted  in  the  external;  wlierefore,  unless  the 
truth,  which  is  inseminated,  take  root  in  the  exter- 
nal man,  which  is  effected  by  doing  it,  it  becomes 
like  a  tree  planted  not  in  the  ground,  but  upon  it, 
which  withers  on  exposure  to  the  heat  of  the  sun. 
The  man  who  has  acted  up  to  the  truth,  takes  this 
root  with  him  after  death ;  but  not  the  man  who 
has  only  known  and  acknowledged  it.  —  Jl.  R.  17. 

Offending  in  one  Commandment,  thus  in  all. 

2017.  It  is  affirmed  that  no  one  can  fulfil  the 
law,  especially  since  he  who  offends  against  one 
precept  of  the  decalogue,  offends  against  all.  But 
this  form  of  speaking  is  not  just  as  it  sounds;  for 
it  is  to  be  understood  in  this  manner,  that  he,  who, 
from  purpose  or  confirmation,  acts  against  one  pre- 
cept, acts  against  the  rest,  since  to  act  from  par- 
pose  and  confirmation,  is  utterly  to  deny  that  it  is 
sin ;  and  if  it  is  said  that  it  is  sin,  to  reject  it  as  of 
no  moment :  and  he  who  thus  denies  and  rejects 
sin,  makes  light  of  every  thing  that  is  called  sin. 
—  T.  a  R.  523. 

Man's  Tendency  to  Evil. 

2018.  Few,  if  any,  know  that  all  men  whatever 
are  withheld  from  evils  by  the  Lord,  and  this  with 
a  more  forcible  power  than  man  can  believe :  for 
there  is  in  every  man  a  perpetual  endeavor  [cona- 
tus]  to  evil,  and  this  as  well  from  the  hereditary 
evil  into  which  he  is  born,  as  from  the  actual  evil 
which  he  has  brought  upon  himself,  insomuch  that, 
unless  he  were  withheld  by  the  Lord,  he  would 
rush  headlong  every  moment  towards  the  lowest 
hell :  but  the  mercy  of  the  Lord  is  so  great,  that 
he  is  elevated  every  moment,  yea  every  smallest 
part  of  a  moment,  and  withheld  from  rushing  thith- 
er; this  is  even  the  case  with  the  good,  but  with  a 
difference  according  to  their  life  of  charity  and 
faith.  Thus  the  Lord  continually  fights  with  man, 
and  for  man  with  hell,  although  it  does  not  so  ap- 
pear to  man.  That  so  it  is,  has  been  given  me  to 
know  by  much  experience.  —  A.  C.  2406. 

HoAV  little  Man  knows  of  interior  Things. 

2019.  Every  one  may  be  convinced  of  this  from 
[his  consciousness  in  regard  to]  all  things  present- 
ed to  his  external  sight,  which  sight,  however 
acute  it  may  appear  to  us,  is  yet  dull  and  obscure 
to  the  greatest  degree,  as  is  too  manifest  to  admit 
of  doubt  from  the  experience  of  that  sense  in  rela- 
tion to  external  objects.  Our  interior  sight,  which 
we  think  so  subtile,  is  ye  so  gross,  that,  as  I  have 
often  said  to  spirits,  who  Imagined  themselves  ca- 
pable of  thinking  so  acutely  as  to  baffle  all  at- 
tempts to  apprehend  their  thoughts,  if  they  should 
see  what  was  comprised  in  a  single  idea  —  if  its 
interior  could  be  fully  laid  open  —  they  would  per- 
ceive whole  cohorts  of  elephants  and  armies  and 
regiments  of  serpents,  representatively  exhibited. 
This,  however,  the  spirits  cannot  believe,  as  they, 
like  many  persons  on  the  earth,  regard  their  most 
acute  perceptions  as  having  relation  to  the  most 
minute  things  [instead  of  objects  so  large].  —  S. 
D.  1641. 

Self-Love  and  mutual  Love  contrasted. 

2020.  There  is  in  self-love,  and  in  its  lusts,  a 
kind  of  inflammatory  principle,  with  a  delight 
thence  derived,  which  so  affects  the  life,  that  it  al- 
most appears  to  the  person  under  its  influence  as 


WRITINGS    OF    EMANUEL    SWEDENBORCr 


407 


if  eternal  happiness  itself  consisted  in  it ;  accord- 
ingly, many  make  eternal  happiness  to  consist  in 
becoming  great  after  the  life  of  the  body,  and  in 
being  served  by  others,  even  by  angels ;  wiien  yet 
they  themselves  are  unwilling  to  serve  any,  except 
with  a  secret  view  to  themselves  tiiat  they  may  be 
served.  When  tiiey  say  that  at  that  time  they  siiall 
be  willing  to  serve  the  Lcjrd  alone,  they  say  what 
is  *alse :  for  they  who  cherish  self-love  would  have 
even  the  Lord  himself  serve  them ;  and  in  propor- 
tion as  this  is  not  done,  they  recede  from  their  pro- 
fessions. Thus  the  desire  of  their  hearts  is,  that 
they  themselves  may  be  lords,  and  govern  the  uni- 
verse. It  is  easy  to  conceive  what  kind  of  gov- 
ernment this  would  be,  where  such  a  desire  has  a 
general,  nay,  a  universal  influence.  Would  it  not 
be  an  infernal  government,  where  every  one  loves 
himself  above  all  others  ?  Yet  this  is  inseparably 
included  in  self-love.  Hence  may  appear  what  is 
the  nature  and  quality  of  self-love  ;  as  also  from 
this  consideration,  that  it  conceals  in  its  bosom 
hatred  against  all  who  do  not  subject  themselves 
to  it  as  slaves  :  and  as  it  carries  hatred  in  its  bosom, 
so,  consequently,  does  it  include  all  sorts  of  re- 
venge, cruelty,  deceit,  and  other  abominable  dispo- 
sitions. But  nmtual  love,  which  alone  is  celestial, 
consists  in  this  ;  that  whosoever  is  influenced  by 
it,  not  only  says,  but  also  acknowledges  and  be- 
lieves, that  he  is  most  unworthy,  that  he  is  some- 
what vile  and  filthy,  and  that  the  Lord,  out  of  an 
infinite  njercy,  is  continually  drawing  and  keeping 
him  out  of  hell,  into  which  he  is  continually  at- 
tempting, nay  desiring,  to  plunge  himself.  The 
ground  of  such  his  acknowledgment  and  belief  is, 
because  it  is  the  truth  ;  not  that  the  Lord,  or  any 
angel,  desires  such  acknowledgment  and  belief 
from  any  one,  with  a  view  to  receive  homage  by 
his  abasement,  but  to  prevent  his  being  puffed  up 
with  pride,  when  in  reality  he  has  so  little  to  be 
proud  of;  for  this  would  be  as  if  dung  should  call 
itself  pure  gold,  or  as  if  a  fly  on  a  dunghill  should 
call  itself  a  bird  of  Paradise.  Li  proportion,  there- 
fore, as  uian  acknowledges  and  believes  his  nature 
and  quality  to  be  such  as  it  really  is,  he  recedes 
from  self-love  and  its  lusts,  and  regards  self  with 
abhorrence  ;  and  so  far  as  this  is  the  case  with 
hun,  he  receives  from  the  Lord  heavenly  love,  that 
is  nmtual  love,  which  consists  in  a  desire  to  serve 
all  others.  These  are  they  who  are  understood  by 
the  least,  who  become  greatest  in  the  kingdom  of 
God.—.'?.  C.  1594. 

2021.  They  who  are  under  the  influence  of  self- 
iove  and  the  love  of  the  world  cannot  by  any  means 
believe  that  they  are  in  such  filthiness  and  unclean- 
ness  as  they  really  are ;  for  there  is  a  certain 
pleasurableness  and  delight  which  soothes,  favors, 
and  flatters  them,  and  causes  them  to  love  that 
life,  and  to  prefer  it  to  every  other ;  the  conse- 
quence of  which  is,  that  they  think  there  is  no  evil 
in  it.  For  whatever  favors  any  one's  love  and  con- 
sequent life,  is  believed  to  be  good.  Hence  also 
the  rational  principle  consents,  and  suggests  falsi- 
ties which  confirm  that  conclusion,  and  wliich  cause 
such  a  degree  of  blindness,  that  the  miture  of  heav- 
enl_v  love  is  not  at  all  seen,  or  if  it  is  seen,  they  in 
heart  say  that  it  is  something  miserable,  or  a  thing 
of  nought,  or  a  mere  imaginary  existence,  which 
keeps  the  mind  in  a  state  like  that  of  sickness  or 
disease.  But  that  the  life  of  self-love  and  the 
love  of  the  world,  with  its  pleasures  and  delights, 
is  filthy  and  unclean,  may  appear  to  every  one  who 
will  be  at  the  pains  to  think  according  to  the  ra- 
tional faculty  with  which  he  is  endowed.     It  is 


from  self-love  that  all  evils  come  which  destroy 
civil  society  ;  all  kinds  of  hatred,  all  kinds  of  re- 
venge, all  kinds  of  cruelty,  yea,  all  adulteries,  flow 
thence  as  so  many  several  streams  from  a  filthy 
pit.  For  whoever  loves  himself,  either  despises,  or 
abuses,  or  hates,  all  others,  who  are  not  subservi- 
ent to  him,  or  who  do  not  pay  him  respect,  or  act 
in  his  favor  :  and  wiiere  there  is  hatred,  there  must 
of  necessity  be  revenge  and  cruelty  ;  all  in  pro- 
portion to  the  degree  of  self-love.  Thus  that  love 
is  destructive  of  society,  and  of  the  human  race. 
—  JL  a  204.5. 

2022.  Mutual  love,  which  reigns  in  heaven,  con- 
sists in  this,  that  each  loves  his  neighbor  more  than 
himself;  hence  the  whole  heaven  constitutes,  as  it 
were,  a  single  man,  all  being  thus  consociated  by 
mutual  love  from  the  Lord.  Hence  too  it  is,  that 
the  felicities  of  all  are  communicated  to  each  in- 
dividual, and  those  of  each  individual  to  all  :  and 
hence  the  heavenly  form  is  such,  that  every  one  is, 
as  it  were,  a  kind  of  centre,  whence  he  is  a  centre 
of  the  connnunications,  consequently,  of  the  felici- 
ties, proceeding  from  all ;  which  take  place  accord- 
ing to  all  the  differences  of  that  love,  which  are 
innumer.ible :  and  as  they  who  are  principled  in 
that  love  perceive  the  highest  happiness  in  this  cir- 
cumstance, that  they  are  capable  of  communicating 
to  others  what  they  receive  by  influx  themselves, 
which  they  do  from  the  heart,  the  communication 
is  thus  rendered  perpetual  and  eternal ;  in  conse- 
quence of  whicli  tlie  happiness  of  each  increases 
in  proportion  to  the  increase  of  the  Lord's  kingdom. 
The  angels,  as  dwelling  in  distinct  societies  and 
mansions,  do  not  think  of  this  :  but  the  Lord  thus 
disposes  all  things  of  his  kingdom,  both  collec- 
tively and  individually.  Such  is  the  kingdom  of 
the  Lord  in  the  heavens.  Notliing  attempts  to  de- 
stroy this  form  and  this  order  but  self-love ;  con- 
sequently, all  in  the  other  life  who  are  under  the 
influence  of  self-love,  partake  more  profoundly 
than  others  of  the  infernal  character.  For  self-love 
communicates  nothing  to  others,  but  extinguishes 
and  suffocates  the  delights  and  felicities  of  others. 
Whatever  delight  flows  from  others  into  those  who 
are  in  self-love,  they  take  to  themselves,  centre  it 
in  themselves,  turn  it  into  the  defilement  of  self, 
and  prevent  its  further  propagation :  thus  they  de- 
stroy every  thing  that  tends  to  unanimity  and  con- 
sociation, whence  result  disunion  and  consequent 
destruction.  As,  also,  each  of  them  is  desirous  to 
be  served,  worshipped,  and  adored  by  others,  and 
loves  none  but  himself,  there  hence  results  disso- 
ciation, which  is  determined,  or  puts  itself  forth, 
into  lamentable  states,  so  that  they  perceive  no 
greater  delight  than  in  torturing  others,  by  dreadful 
contrivances  and  fantasies,  from  a  principle  of 
hatred,  revenge,  and  cruelty.  When  such  spirits 
approach  any  society  where  mutual  love  dwells, 
they  are  cast  down  of  themselves,  like  impure  and 
dead  weights  in  a  pure  and  living  atmosphere,  by 
reason  that  the  delight  which  flows  in  terminates 
in  themselves  :  and  as  they  exhale  a  filtiiy  idea  of 
self,  their  own  deliglit  is  there  turned  mto  a  ca- 
daverous stench,  whereby  they  are  made  sensible 
of  the  hell  of  self;  beside  which  they  are  seized 
with  terrible  agonies.  Hence  may  appear  what  is 
the  nature  and  quality  of  self-love,  viz.,  that  it  is 
not  only  destructive  of  the  human  race,  as  was 
shown  above,  but  that  it  is  also  destructive  of  heav- 
enly order,  and,  consequently,  that  there  is  in  it 
nothing  but  impurity,  defilement,  profaneness,  and 
hell  itself,  how  different  soever  the  appearance  may 
be  to  those  who  are  principled  in  it  —  A.  C.  2057. 


408 


COMPENDIUM   OF   THE    THEOLOGICAL    AND    SPIRITUAL 


Why  the  Lord  wills  to  be  worshipped. 

20'23.  It  is  the  essence  of  spiritual  love  to  do 
good  to  others,  not  for  the  sake  of  self,  but  for  the 
sake  of  others  :  infinitely  more  is  this  the  essence 
of  Divine  love.  This  is  like  the  love  of  parents 
towards  their  children,  for  they  do  them  g-ood  not 
for  their  own  sakfs,  but  for  their  children's,  as  is 
especially  manifest  in  the  love  of  a  mother  towards 
her  infant.  It  is  believed,  that  the  Lord,  because 
He  is  to  be  adored,  worsiiippcd,  and  glorified, 
loves  adoration,  worship,  and  glory  for  His  own 
sake :  but  He  loves  it  for  the  sake  of  man,  since 
man  thereby  comes  into  such  a  state,  that  the 
Divine  can  flow  in  and  be  perceived  ;  for  in  a  state 
of  worship  man  removes  his  proprium,  which  hin- 
ders influx  and  reception,  —  his  proprium,  whicli 
is  tlie  love  of  self,  serving  to  harden  and  shut 
the  heart.  This  is  removed  by  the  acknowledg- 
ment that  from  himself  comes  nothing  but  evil, 
and  from  the  Lord  nothing  but  good  ;  hence  comes 
a  softening  of  the  heart  and  humiliation,  from 
which  flows  forth  adoration  and  worship.  Let  riot 
any  one  therefore  believe,  that  the  Lord  is  with 
those  who  only  adore  Him,  but  that  He  is  with 
those  who  do  His  commandments,  thus  who  per- 
form uses  :  with  the  latter  He  1ms  His  abode,  but 
not  with  the  former.  — D.  L.  7f.  335. 

Love  to  the  Lord,  aud  Love  to  the  Neighbor, 
distinguished. 

2024.  The  Divine  principle  abiding  with  those 
who  have  faith  in  the  Lord,  is  love  and  charity  : 
and  by  love  is  meant  love  to  the  Lord  ;  and  by 
charity  love  towards  our  neighbor.  Love  to  the 
Lord  cannot  possibly  bo  separated  from  love  to- 
wards our  neighbor ;  for  the  Lord's  love  is  towards 
the  whole  human  race,  which  he  desires  to  save 
eternally,  and  to  adjoin  entirely  to  himself,  so  as 
for  none  of  them  to  perish ;  wherefore  whosoever 
has  love  to  the  Lord,  has  the  Lord's  love,  and  thus 
cannot  do  otherwise  than  love  his  neighbor.  But 
they  who  are  principled  in  love  towards  their  j 
neighbor,  are  not  all,  on  that  account,  principled  j 
in  love  to  the  Lord  ;  as  the  upright  Gentiles  who 
are  in  ignorance  concerning  the  Lord  ;  with  whom, 
nevertheless,  the  Lord  is  present  in  charity.  It  is 
the  same  with  others  who  belong  to  the  church  : 
for  love  to  the  Lord  is  love  in  a  superior  degree. 
They  .who  have  love  to  the  Lord  are  celestial  men  ; 
but  they  who  have  love  towards  their  neighbor,  or 
charity,  are  spiritual  men.  The  most  ancient 
church,  or  that  before  the  flood,  which  was  a 
celestial  -  church,  was  principled  in  love  to  the 
Lord :  but  the  ancient  churcli,  or  that  after  the 
flood,  wliich  was  a  spiritual  church,  was  principled 
in  neighborly  love,  or  in  ciiarity.  —  A.  C.  2023. 

The  Lord's  Favor  to  Man's  varied  Conscience. 

2025.  There  docs  not  exist  with  man  any  pure 
intellectual  truth,  that  is,  truth  divine  ;  but  the 
truths  of  faith,  which  are  with  man,  are  appear- 
ances of  truth,  to  which  the  fallacies  appertaining 
to  the  senses  join  themselves,  and  to  these  the 
falsities  which  originate  in  the  lusts  of  self-love 
and  the  love  of  the  world.  Such  are  the  truths 
which  exist  with  man  ;  and  how  impure  these  are 
may  appear  from  the  circuuistance  of  their  being 
attended  with  such  adjuncts.  Nevertheless  the 
Lord  conjoins  himself  with  man  in  those  impu- 
rities, for  he  animates  and  quickens  them  with  in- 
nocence and  charity,  and  thus  forms  conscience. 
The  truths  of  conscience  are  various,  being  ac- 
cording to  every  one's   religion  ;  and  these,  pro- 


vided they  are  not  contrary  to  the  goods  of  faitn, 
the  Lord  is  not  willing  to  violate,  because  man  is 
imbued  with  thein,  and  attaches  sanctity  to  them. 
The  Lord  never  breaks  any  one,  but  bends  him. 
This  may  appear  from  this  consideration,  that 
within  the  church  there  are  some  of  all  denomina- 
tions who  are  endowed  with  conscience ;  though 
their  conscience  nevertheless  is  more  perfect  in 
proportion  as  the  truths  which  form  it  approach 
nearer  to  the  genuine  truths  of  faith.  —  Jj.  C.  2053. 

Temporary  Quiescence  of  Evils. 

202G.  There  are  two  loves,  so  called,  and  their 
lusts,  which  obstruct  the  influx  of  heavenly  love 
from  the  Lord  ;  for  those  loves,  wldlst  they  have 
rule  in  the  interior  find  external  man,  and  take 
possession  of  it,  either  reject  or  suffocate  the 
heavenly  love  in  its  influx,  and  also  pervert  and 
defile  it,  being  altogether  contrary  to  such  heaV- 
eidy  love.  But  in  proportion  as  those  loves  are 
removed,  heavenly  love,  entering  by  influx  from 
the  Lord,  begins  to  appear,  yea,  to  sfdne  bright  in 
the  interior  man  ;  and  in  the  same  proportion  man 
begins  to  see  that  he  is  in  evil  and  falsity,  yea, 
afterwards,  tiiat  he  is  in  uncleanness  and  defile- 
ment, and,  lastly,  that  this  was  his  proprium. 
These  are  they  who  are  regenerate,  with  whom 
those  loves  are  removed.  It  may  also  be  apper- 
ceived  by  the  unregenerate,  with  whom,  when  the 
lusts  of  those  loves  are  quiescent,  (as  is  the  case 
at  times  whilst  they  are  in  holy  meditation,  or 
whilst  their  lusts  are  laid  asleep,  as  happens  under 
great  misfortunes,  or  in  times  of  sickness,  and 
chiefly  at  the  hour  of  death,)  they  apperceive 
somewhat  of  heavenly  light,  and  of  comfort  from  it ; 
in  consequence  of  corporeal  and  worldlj'  things 
being  then  laid  asleep,  and  in  a  manner  dead  :  but 
with  such  there  is  not  any  removal  of  those  lusts, 
but  only  a  suspension  of  their  activity,  as  in 
sleep ;  for  they  instantly  relapse  into  thera  o» 
their  recovery  of  their  pristine  state.  —  Jl.  C.  2041. 

Sleep  of  Spirits. 

i  2027.  Spirits  have  a  state  of  sleep  and  of  wake- 
fulness. When  a  spirit  was  sleeping,  I  was  awake,. 
and  attended  a  little  to  his  sleep.  There  was  tlieu 
exhibited  another  spirit  who  was  in  sleep,  and 
who  represented  what  that  spirit  ex-perienced. 
There  were  also  angels,  who  are  always  watchful, 
and  who  insinuated  this  dream.  —  >S.  D.  778,  779. 

2028.  Being  afterwards  awakened,  and  remaininof 
so  for  an  hour,  the  spirits  around  me  were  in  tliP- 
mean  time  asleep ;  from  which  it  appears  that 
while  man  is  awake,  spirits  may  be  sleeping 
around  him.  —  5.  D.  4284. 

Effect  of  certain  Sciences. 

2029.  I  was  discoursing  with  spirits  concerning; 
different  sciences,  as  to  the  [various]  manner  in 
which  they  form  human  minds  ;  thus,  concerning 
philosophy,  and  other  like  [studies].  As  concerns 
philosophy,  its  every  department  has  had  no  other 
effect  than  to  darken  men's  minds,*  and  thus  to 


*  Swedenborg  does  not  of  course  mean  to  say  that  tliere  are 
no  true  philosophical  studies  uhich  can  impivve  and  elevate  the 
mind,  especially  those  based  upon  the  laws  of  nature  and  of  tha 
Ininian  mind  and  body,  and  the  connection  between  things  spir- 
itual and  material,  as  they  are  getting  to  be  understood  in  our 
day  ;  but  he  here  has  reference  to  the  more  unsubstantial  and 
unreal  philosophies  of  the  nn  taphysicians  and  others,  who,  in 
his  day,  and  for  so  many  ages,  have  blinded  the  mind  with 
learned  follies,  and  with  "  science  falsely  so  called."  Any  other 
underst.uiding  of  his  words  wwild  be  coutrao'  to  what  is  further 
stated  in  this  article,  also  to  the  genius  of  the  author  himself 
who  was  the  very  prince  of  philosophers,  and  was  led  from 
natural  science  to  spiritual. —  Coiapiier^ 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


409 


close  tlie  way  to  the  intuition  of  interior  thinirs, '  very  many  years  an^o,  and  wlio  arc  still  amongst 
at  tiie  same  time  also,  of  universal  [truths],  for  it  fjood  spirits,  thus  not  yet  admitted  into  heaven, 
stops  short  {coiisistit)  in  mere  terms,  and  in  disputes  They  still  interiorly  desired  iionor  in  the  world, 
concernin','-  tliem  ;  besides  nitionul  pliilosophy  [so  i  or  to  have  tiicir  names  celebrated  amongst  men 
called],  which  so  confines  tiie  ideas  («/jo.«),  that  |  on  earth.  I  was  permitted  to  perceive  this  desire 
the  mind  cleaves  only  to  materialisms  ;  tims  to  j  which  actuated  them,  and  I  conversed  witii  them 
mere  dust ;  besides  which,  it  not  only  [in  like  i  concerninir  it,  saying,  that  this  was  something 
manner]  obstructs  the  way  to  interior  tilings,  but  worldly  wliicii  still  remained  with  them,  and  tliat 
also  blinds  tiie  mind,  and  utterly  banislies  faith,  ]  what  is  lieavculy  desires  notliiug  of  the  kind,  but 
so  that  in  the  other  life,  a  philosophfir  wlio  has  rather  holds  it  in  aversion, 
dwelt  much  on,  or  indulged   in  such  [studies],  be-       20:57.  Moreover  I  said  that  in  heaven,  where  all 


comes  stupid,  and,  beyond  all  others,  ignorant 

2030.  As  respects  mechanical  [science],  when 
one  indulges  too  much  in  meclianical  praxis,  he 
then  [so]  forms  his  mind  as  to  believe  tliat  not 
only  all  nature  consists  of  nothing  but  wliat  is 
mechanical,  but  also  spiritual  and  celestial  things  ; 
wliicli,  if  he  cannot  reduce  to  mechanical  princi- 
ples and  their  powers,  he  believes  nothing,  so  that 
he  becomes  merely  corporeal  and  earthly. 

2U;U.  As  respects  geometry  and  the  like,  even 
this  [science],  as  it  were,  concentrates  the  mind, 
and  imj)edes  it  from  advancing  into  universals, 
besides  that  it  supposes  notliing  to  exist  but  what 
is  [according  to]  geometric  or  mechanic  [prin- 
ciples], whereas  geometry  extends  not  beyond 
terrestrial  and  corporeal  forms. 

2032.  As  relates  to  historical  [studies],  they  are 
such  as  not  to  injure  [tiie  mind],  provided  they  be 
not  [made]  merely  things  of  memory. 

2033.  The  man  who  indulges  the  memory  only, 
or  who  cultivates  such  studies   as  belong  to   the 


are  assembled  together  from  tlie  first  creation,  ex- 
ists the  greatest  and  most  honorable  society,  to 
whom  they  might  bo  known,  and  with  whom,  in- 
deed, they  miglit  converse  witli  joy  and  delight ; 
that  there  is  not  a  single  individual  tliere,  who  by 
any  means  wishes  to  be  greater  than  another,  but, 
in  his  own  estimation,  less  :  and  that  there  is  no 
comparison  between  a  name  in  heaven  and  a  name 
on  earth,  —  especially  amongst  such  as  know 
nothing  of  what  is  good  and  iieavenly  —  as  there 
is  no  comparison  between  glory  in  the  world  and 
glory  in  heaven.  —  .S'.  D.  780,  781. 

Harmonic  Hymns  of  the  Angels. 

2038,  This  day  I  heard  many  angels  of  the  in- 
terior heaven  who  were  forming  in  concert,  a  hymn, 
which  was  clearly  heard  by  me ;  but  what  they 
said  I  could  not  understand,  because  they  were 
angels  [that  is,  in  a  sphere  higlier  than  that  in 
which  I  was]  ;  nor  could  the  spirits  around  me 
perceive  what  it  was  ;  I  could   only  know  from  a 


other   subjects,  for  the  sake  of  the  j  certain  variety  of  interior  affection,  that  there  was 
/,  understands,  in  the   other  life,  but ;  a  heavenly  principle  in  it.    Tlie  angels  clearly  per- 


memory,   or 

memory  only,  ,  ,  ... 

very  little  in  respect  to  spiritual  truth,  and  still  ]  ceived  those  hymns  ;  tliey  appeared  to  me  like  a 
less  in  respect  to  celestial  truth  ;  he  remains  in  [  continuous  infantile  sound,  like  the  sound  of  a 
his  merely  natural  ideas  {pnrticularihus),  which  j  flute,  and  they  proceeded  in  a  heavenly  gyre  [or 
form,  as  it  were,  a  callosity,  by  which  his  brain  is  j  circle]  which  many  were  forming,  and  were  at  the 
■  same  time  both  saying  or  chanting,  and  repre- 
senting the  same  thing.  I  was  afterwards  in- 
formed what  they  said  ;  namely,  they  were  form- 


surrounded  as  though  with  a  bony  substance  or 

with  a  skull ;  which  callosity  must  be   shaken  off 

before  tlie  truth  can  penetrate,  and  before  spiritual  ^  .  .        ,  . 

and  celestial  knowledges  can  have  any  place  [in  !  ing,  by  their  hymns  [as  representations],  a  golden 

his  mind].    Such  a  callosity  is  dissipated  with  dilfi- !  crown   with    diamonds   around   the   head   of   our 


culty,  and  indeed  with  pain  ;  and  if  it  can  be  haply 
dissipated  in  another  manner  [thus  without  such 
pain],  it  must,  tlirough  a  long  period  of  time,  be- 
come, as  it  were,  soft; — such  a  [callosity]  has 
been  shown  to  me  by  much  experience,  and  I  have 
often  wondered  at  the  representation  of  this  cal- 
lous or  hard  substance. 

2034.  [To  devote  the  mind  to]  natural  experi- 
ence or  science,  as  horticulture  and  the  like,  does 
not  prevent  the  [reception]  of  spiritual  knowledges; 
because  such  persons  can,  in  like  manner  as  those 
who  are  not  learned,  be  perfected  [after  death],  as 
I  have  observed  in  the  case  of  a  certain  [spirit 
who  was  of  this  character]. 

2035.  All  kinds  of  knowledge  are  not  injurious 
or  detrimental,  provided  a  man  does  not  place 
every  thing  therein,  but  regards  an  ulterior  end. 


Savior,  which  was  effected  both  by  celestial  repre- 
sentations and  by  distinct  ideas,  which  are  the 
principles  of  human  words,  and  which  are  intelli- 
gible to  no  spirit  or  man.  It  is  wonderful  that 
very  many  together  can  say  or  chant  this  hymn, 
and  represent  it  at  the  same  time  ;  nor  does  one 
command  another,  so  that  no  one  leads  the  choir, 
but  all,  at  the  same  time,  mutually  lead  each 
other ;  yea,  the  more  numerous  they  are,  the  more 
easily  is  this  done,  because  they  are  ruled  by  Goi\ 
Messiah.  That  harmony  is  incredible  to  man ; 
such,  however,  is  the  nature  of  spiritual  and  celes- 
tial harmony.  Moreover,  they  flow  in  spiritual 
and  celestial  gyres,  and  tlius  circumvolve,  which 
gyres  are  of  innumerable  variety.  I  was  also  ad 
niitted  into  some  of  the  grosser  gyres,  and  I  c&ulct 
follow  them.     But  he  who  desires  to  act  from  him 


For  knowledges  are  spiritual  riches,  on  which  the  i  self,  and  to  command  others,  and  is  not  willing  t» 
understanding  of  things  can  be  founded ;  they  are  ]  allow  himself  rather  to  be  led,  can  by  no  means  bfi 
like  [natural]  riclies'"or  treasures,  and  powers,  [present  in  these  gyres],  except  it  be  by  conipul 
which,  if  esteemed  for  their  own  sake  only,  in  that !  sion.  Souls  are  by  degrees  introduced^  into  tlies« 
case  such  a  man  becomes,  in  the  other  life,  most '  harmonies  and  agreements  {convenienlms),  =^0  that 
perverse  {pessimus) ;  but  if  esteemed  only  for  the  at  length  they  can  be  amongst  angels.  —  .*»./> 
sake  of  ulterior  ends,  so  that  they  be  only  means   48!).  .    . 

thereto,   and  tlius  be  considered  of  no  value,  if        2039.  There  was  one  choir  consisting  ot  ver) 

many,  and  acting,  at  the  same  time,  as  a  one,  with 
out  confusion  from  one  another ;  so  that  there  was 
one  within  another,  and  also  without  another.  It 
is  in  this  manner  that  tlie  universal  angelic  heav- 
en is  accustomed  to  devote  itself  to  the  pmise  and 
203(3.  I  have  conversed  with  some  who  died  not  glory  of  the  Savior.  Hence  musical  harmony,  and 
52 


without  an  end,  in  that  case  they  are  injurious  to 
no  one.  —  iS'.  D.  707-773. 

To  desire  and  seek  Iionor  on  Earth  is  not 
heavenly. 


410 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


singing,  are  so  delightful  to  the  angels,  when  the 
thoughts  of  man  are  concordant  with  their  ideas  — 
a  fact  which  I  have  often  experienced  in  churches, 
when  the  angelic  choirs  agreed  [with  the  psalms 
sung]  with  an  interior  ])erception  of  gladness, 
credible  to  none,  and  thus  ineffable.  —  S.  D.  491. 

All  Things  tend  to  Conjunction  by  Love. 

2040.  Whatever  happens  in  the  other  life,  such 
as  punishments,  vastations,  and  many  things  of 
that  kind,  tends,  even  to  the  smallest  particulars, 
to  the  end  that  societies  may  be  formed,  which 
may  be  in  concord  together  as  one  man,  which  is 
effected  solely  by  the  love  of  the  Lord,  and  thus 
of  one's  neighbor.  This  love  can  by  no  means  be, 
when  one  desires  to  be  greater  than  another,  for 
hence  is  disunion  and  rejection.  —  S.  D.  (593. 

The  Inmost  Heaven. 

2041.  When  I  was  afterwards  thinking  concern- 
ing tlie  angels  of  the  inmost  heaven,  and  [the 
question]  occurred  to  me,  whether  they  were  holy, 
and  tiius  whether  a  holy  spirit  [can  be  predicated 
of  them],  there  came  a  voice  to  me  from  the  in- 
most heaven,  by  intermediate  spirits,  saying  from 
them,  that  they  were  not  holy,  but  that  the  Lord 
alone  is  holy,  Who  is  their  Holiness  Itself,  and  that 
no  one  is  holy  from  himself  but  the  Lord  alone, 
and  that  consequently  they  are  averse  to  be  called 
holy,  because  in  themselves  they  are  filthy. 

2042.  The  voice  thus  sent  forth,  came  from  on 
high,  and,  indeed,  above  the  upper  part  of  the  fore- 
head, because  from  inmost  principles. 

2043.  It  was  also  given  me  to  think,  whether  any 
who  are  born  in  the  present  time  can  be  admitted 
into  the  inmost  heaven,  inasmuch  as  hereditary 
evils  have  become  so  multiplied  ;  but  in  thought 
I  seemed  to  have  this  reply,  —  that  those  who  are 
born  at  the  present  day,  upon  this  earth,  cannot 
be  admitted  into  the  inmost  heaven,  but  that  on  this 
earth  they  were  admitted,  who  were  of  the  most 
ancient  Church,  and  also  from  other  earths,  for  they 
are  innocences.  In  the  interior  and  exterior  heav- 
en there  are  [dantur)  also  innocences,  but  not  of 
[so  high]  a  nature.  These  innocences  constitute, 
as  it  were,  their  inmost  principle  ;  but,  of  these 
[latter]  it  should  be  said,  that  innocence  constitutes 
their  centre,  as  an  axis  or  nucleus.  Nor  can  any 
heaven  subsist,  unless  its  centre  or  its  inmost  prin- 
ciple be  innocence,  and  other  things  be  considered 
as  the  peripheries  into  which  innocence  from  the 
centre  or  midst  can  flow  ;  for  no  one  can  be  in  the 
heavens  unless  he  have  somewhat  of  innocence. 
The  inmost  heaven  also  communicates  with  the  in- 
terior, by  its  centre  or  midst,  that  is,  by  its  inno- 
cences ;  and  thus  the  inmost,  by  the  interior,  com- 
municates witli  the  exterior ;  hence  it  may  be  un- 
derstood of  what  nature  the  communication  is 
from  inmost  things,  and  from  the  Lord,  according 
to  the  order  instituted  by  Him. 

2044.  It  is  the  inmost  heaven  through  which  the 
Lord  insinuates  true  conjugial  love  ;  for,  the  princi- 
ple or  origin  of  this  love  is  from  the  inmost  heaven  ; 
and  then,  through  the  medium  of  the  inferior  heav- 
ens. Hence  also  comes  the  affection  for  children, 
called  storg^  ;  for  thus  the  celestial  angels  of  the 
inmost  heaven  love  infants  much  more  than  parents 
—  even  than  mothers.  They  attend  upon  infants, 
and  have  charge  of  them  [Matt,  xviii.  10] ;  yea,  it 
was  told  me  that  they  are  present  with  them  in 
their  mother's  womb,  and  are  careful  that  they  be 
nourished,  —  thus  they  preside  over  that  region 
during  gestation,  [uteris  gestantibus),  —  S.  D.  1198 
-120L 


The  Inmost  of  Evil.  , 

2045.  The  inmost  with  the  good  is  love  to  th(i 
Lord  and  love  towards  the  neighbor,  but  the  in- 
most with  the  evil  is  self-love  and  the  love  of  the 
world  ;  this  latter  inmost  is  what  is  here  meant. 
The  things  which  encompass  the  inmost,  and  con- 
stitute as  it  were  the  circumferences,  are  the  evils 
with  the  falses  which  favor  ;  and  these  are  arranged 
in  the  order  in  which  they  favor.  In  the  other 
life  these  things  are  unfolded  according  to  the 
order  in  which  they  are  arranged :  first  come  forth 
those  things  which  occupy  the  ultimate  circumfer- 
ences, next  those  which  occupy  the  interior  cir- 
cumferences, and  at  length  is  manifested  the  in- 
most :  hence  it  is,  that  man  in  the  other  life  passes 
through  several  states,  and  that  the  evil  by  degrees, 
successively  incur  plagues,  before  they  are  cast 
into  hell,  according  to  what  has  been  said  just 
above.  The  inmost,  at  Avhich  they  finally  arrive, 
is  hell  itself  with  them,  for  it  is  the  evil  itself 
which  had  been  of  their  love,  thus  the  end  for  the 
sake  of  which  they  had  done  all  things,  and  which 
in  the  world  they  had  inmostly  concealed.  —  A.  C. 
7542. 

Quality  of  Man's  Life  evident  in  Sickness  and 
impending:  Death. 

2046.  Whatever  a  man  loves,  that  he  fears  to 
lose  ;  and  therefore  in  diseases,  when  death  is  im- 
pending, it  may  be  especially  known,  what  things 
the  man  had  loved,  or  what  ends  he  had  in  view 
during  his  lifetime  ;  as  [for  example],  if  he  has 
been  ambitious  to  obtain  honors,  and  if  he  has 
placed  his  delights  in  such  acquisition  ;  in  that  case 
he  very  much  dreads  to  die,  and  even  on  his  death 
bed  he  will  speak  of  such  things  as  had  delighted 
him  ;  he  will  not  even  then  abstain  from  such  busi- 
ness [as  promotes  his  ends],  provided  such  con- 
versations do  not  detain  him  from  actually  enga- 
ging in  the  same  —  so  as  to  have  still  the  same 
devoted  affection  in  favor  of  self.  The  like  is 
the  case  with  hiin  who  has  [his  chief]  delight  in 
possessions,  gains,  and  other  worldly  things  — 
even  in  that  season  he  clings  in  thought  to  such 
things,  and  at  the  point  of  death  he  makes  disposal, 
by  will  and  testament,  concerning  the  same. 
VVhereas  the  man  to  whom  tliese  things  are  of  no 
concern,  considers  them  of  little  account,  and  only 
thinks  of  eternal  salvation,  esteeming  all  other 
things  as  inconsiderable,  and  as  not  worthy  of  be- 
ing named,  even  though  it  were  the  whole  world. 

2047.  But  for  the  sake  of  one's  children,  to  be 
unwilling  to  die  is  natural,  both  in  the  good  and 
the  evil ;  for  the  evil  also  love  their  children,  but 
on  account  of  the  ends  which  prevail  in  themselves, 
as,  that  tiiey  may  be  eminent  in  honors,  &c. 

2048.  The  evil,  also,  at  the  point  of  death,  can 
hold  worldly  things  and  the  things  belonging  to 
them,  as  of  no  account,  and  think  only  of  eternal 
things  ;  but  this  happens  when  life  is  despaired  of, 
or  when  he  no  longer  has  any  hope  or  chance  of 
life  left ;  then  he  can  also  speak  piously,  and  de- 
spise worldly  things  ;  but  this  is  rarely  the  case 
with  those  who  are  led  by  the  love  of  self. 

2049.  But  those  who,  from  the  love  of  self,  are 
reckless  of  death,  in  order  that  they  may  become 
celebrated  after  the  life  of  the  body,  and  who,  at 
the  same  time,  equally  disregard  worldly  things ; 
—  in  such,  a  different  cause  is  [operative],  namely, 
that  that  they  wish  to  be  considered  as  heroes ; 
thus  it  is  that  they  desire  to  die.  —  S.  D.  1235- 
1238, 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


411 


It  is  better  to  have  Faith  Avithout  under- 
standin§r  it  by  the  Sciences. 

2050.  It  is  manifest  tliat  those  are  more  happy 
who  believe,  and  yet  do  not  sec  [John  xx.  2i)], 
tiian  those  who  do  not  believe  except  they  can  see 
[by  the  sciences] ;  besides,  faith  without  sight  is 
of  such  a  nature,  that  it  disregards  and  rejects  all 
demonstration,  just  as  one  who  sees  an  object,  re- 
fuses to  have  it  demonstrated  to  him  that  he  does 
see  it;  so  it  is  with  faith.  For  that  an  object  which 
one  sees,  should  seem  to  become  a  subject  of 
demonstration  only,  is  to  iiave  it  called  in  question  ; 
for  demonstration  involves  that  disadvantage.  — 
Demonstrations,  therefore,  are  only  for  those  who 
will  believe  nothing,  except  they  [are  enabled,  as 
it  were,  to]  see  it.  Lest,  therefore,  such  should 
still  continue  in  their  blindness,  and  be  still  more 
blinded  [as  to  what  is  spiritual],  those  things  must 
be  demonstrated,  which  ougiit  not  to  be  demonstrat- 
ed ; —  as,  for  example,  that  there  is  a  God;  —  a 
truth  which  every  one  ought  to  believe,  without  ar- 
guments in  demonstration  ;  whereas,  it  is  frequently 
the  case,  that  when  such  a  truth  is  being  demon- 
strated, somewhat  of  doubt  adheres  to  every  ar- 
gument and  gives  rise  to  objections,  and  thus  to 
scandals.  —  S.  D.  1291. 

Works  of  Art  aud  Nature  compared. 

2051.  It  is  surprising,  that  men  in  general  have 
not  yei  been  struck  with  the  fact,  that  all  things 
made  by  man,  such  as  works  of  art,  statues,  pic- 
tures, and  numberless  other  things  of  the  kind, — 
which  on  the  outside  appear  beautiful,  and  are 
esteemed  of  great  value,  —  are  nevertheless  inte- 
riorly nothing  but  clay  and  mud,  and  devoid  of 
beauty:  it  is  only  the  external  surface  which  the 
eye  admires.  But  those  things  which  grow  from 
seed  begin  from  an  internal  principle,  and  increase 
and  put  on  an  external :  —  such  things  are  not  only 
beautiful  to  the  sight,  but  the  more  interiorly  they 
are  examined,  the  more  beautiful  they  appear.  It 
is  the  same  with  the  life  of  man.  Those  things 
which  begin  from  what  is  external,  thus  which 
proceed  from  man  himself,  may  be  compared  to 
artificial  works,  whose  external  form  is  esteemed 
and  admired,  but  whose  internals  are  of  no  value. 
But  the  things  which  proceed  from  the  Lord  are 
formed  from  inmost  principles,  and  may  be  com- 
pared to  the  things  in  nature,  which  are  beautiful 
from  within.  This  is  what  is  meant  by  what  the 
Lord  says  in  Matthew  concerning  the  lilies  of  the 
field,  that  "  Solomon,  in  all  his  glory,  was  not  ar- 
rayed like  one  of  these."  —  S'.  D.  252. 

Four  solar  Atmospheres. 

2052.  There  are  four  natural  spheres  which 
arise  from  the  sun  ;  the  atmosphere  which  causes 
hearing  is  known.  A  purer  atmosphere,  separate 
from  the  aerial,  is  that  which  produces  sight,  or 
causes  things  to  be  seen,  by  the  reflections  of  light 
(nunit)  from  all  objects:  how  far  this  atmosphere 
penetrates  into  the  natural  mind,  and  whether  it 
presents  material  ideas,  as  they  are  called,  or  fan- 
tasies and  imaginations,  cannot  yet  be  clearly 
stated,  but  it  appears  probable,  from  various  con- 
siderations. This,  tlien,  will  be  the  first  atmosphere, 
which  reigns  in  the  natural  mind.  Another  at- 
mosphere, which  is  a  still  purer  ether,  is  that  which 
produces  the  tnagnetic  forces  (vires  nutgnetum), 
which  reign  not  only  about  the  magnet  in  particu- 
lar, but  also  round  the  wliole  globe  ;  but  to  what 
extent,  it  is  not  necessary  to  describe  ;  it  produces 
there  the  situation  of  the  entire  terraqueous  globe, 


according  to  the  poles  of  the  world,  and  also  many 
tilings  which  arc  known  respecting  the  elevations 
and  inclinations  of  the  magnet.  This  sphere,  in 
the  natural  mind,  appears  to  product?  reasonings 
{raJiocinia),  in  whicii,  however,  a  spiritual  principle 
must  needs  be  |)resent,  that  they  may  live,  as  in 
the  sight,  and  in  every  other  sense  [there  must  he  a 
spiritual  principle],  that  they  may  perceive.  The 
purest  ethereal  sphere,  is  that  universal  sphere  in  the 
entire  world  which  is  presented  [or  is  active]  about 
the  ratiociintions  of  the  same  mind  ;  hence  that 
mind  is  called  the  natural  mind,  and  its  interior 
operations,  when  perverse,  arc  called  ratiocinations, 
but  when  according  to  order,  they  are  called  sim- 
ply reason,  and  is  a  species  of  tlioughts  on  ac- 
count of  [or  arising  from]  spiritual  influx.  These 
spheres  arise  from  the  sun,  and  may  be  called 
solar,  and  are  consequently  natural.  In  tiie  in-  , 
terior  mind,  however,  there  is  nothing  natural,  but 
all  is  spiritual,  and  in  tiie  inmost  mind  is  the  celes- 
tial principle.  These  [spheres]  are  produced  by 
God  Messiah  alone,  and  are  living,  and  are  to  be 
called  spiritual  and  celestial  spheres.  Concerning 
these  spheres  I  conversed  this  morning  with  an  an- 
gel, and  was  confirmed.  —  S.  D.  222. 

Spiritual  Persuasion  and  Perception. 

2053.  As  those  who  are  led  by  the  Lord,  per- 
ceive what  they  ought  to  do,  ard,  indeed,  in  a 
manner  not  intelligible  by  others  ;  tiius,  also,  they 
are  persuaded  what  they  ought  to  know,  and  this 
also  in  a  spiritual  manner,  not  intelligible  by  oth- 
ers ;  wherefore,  although  tilings  apparently  most 
true  are  presented  to  them,  so  tliat  there  is  scarcely 
any  thing  contradictory,  but  all  things  affirmatory, 
still  they  are  not  persuaded  [that  they  are  true] 
until  a  spiritual  persuasion,  which  arises  from  faith, 
is  added. 

2054.  So  long  as  any  man  thinks  that  he  leads 
himself,  and  that  he  understands  [truth]  from  him- 
self, he  cannot  have  that  perception  and  that  per- 
suasion, and  so  long  also  he  considers  those  per- 
ceptions and  persuasions  [in  others]  to  be  fables ; 
and  probably  will  prejudge  them  to  be  enthusiasts 
[who  enjoy  the  same]  ;  for  what  such  persons  can- 
not themselves  know,  this,  they  think,  can  have  no 
existence. 

2055.  A  most  manifest  perception  was  given  to 
me  for  weeks,  yea,  for  months,  that  I  was  led  by 
spirits  through  ways  and  streets  in  gyres  accord- 
ing to  their  will,  without  their  saying  any  thing  as 
to  whither  I  should  go,  or  suggesting  any  thing 
into  my  thought,  but  only  [a  perception]  that  they 
thus  manifestly  led  me,  —  consequently,  that  an 
interior  perception  could  be  experienced  (percepi), 
which  was  not  so  manifest.  —  S.  D.  1405-1407. 

Continual  Reflection,  and  continual  Presence 
of  the  Lord. 

205G.  It  was  perceived  how  the  case  is  with 
continual  reflection,  that  it  is  not  innate  with  man, 
but  tliat  it  is  imbued  by  habit  from  infancy,  so  that 
at  length  it  becomes  as  if  natural.  Thus  is  it,  for 
instance,  as  I  have  before  remarked,  with  reflec- 
tion upon  the  things  that  one  meets  with  in  walk- 
ing, upon  the  motions  of  his  body  and  limbs,  upon 
his  gait,  into  all  which  he  is  led  by  habit ;  for 
unless  he  had  previously  learned  it,  he  wouW  not 
even  know  how  to  walk  upon  his  feet,  and  of  such 
things  there  are  a  great  many  with  man  that  are 
at  once  acquired  and  yet  naturalized.  So  also  is 
it  with  his  speech  whether  vernacular  or  foreign  ; 
the  sense  falls  into  words,  while  the  man  does  not 
think  of  it.  from  custom,  although  it  is  the  result 


412 


COMPENDIUM    OF   THE    THEOLOGICAL    AND    SPIRITUAL 


of  previous  training ;  so  also  is  it  with  those  who 
practise  upon  niusical  instruments.  All  things  of 
the  external  body  are  thus  imbued,  the  muscles 
being  wonderfully  taught,  and  also  the  sight  and 
hearing.  When  one  speaks  then  the  sight  is  pres- 
ent, as  also  the  hearing  in  various  manner ;  es- 
pecially when  one  speaks  with  a  person  of  dig- 
nified rank,  there  is  a  sentiment  of  respect  in  every 
single  item  of  his  behavior  which  is  in  like  manner 
acquired.  The  same  thing  holds  likewise  with  the 
man  who  is  regenerated,  as  was  perceived  ;  thus 
in  regard  to  matters  of  conscience,  conscientious- 
ness is  present  in  every  particular  of  tlie  man's 
thought  and  action,  tliough  he  is  not  aware  of  it ; 
with  tiie  pious  man,  piety  is  in  every  thing ;  with 
the  obedient,  obedience  ;  with  the  charitable,  char- 
ity; with  the  conjugial,  conjugial  love.  In  all 
these  cases  the  ruling  principle  is  perpetually 
present  (in  the  minutest  particulars),  though  the 
man  is  not  conscious  of  it.  In  like  manner  is  the 
presence  of  the  Lord  with  the  celestial  angels  ; 
they  do  not  know  it,  still  it  is  tlie  Lord's  presence. 
Consequently  when  it  is  said  tliat  the  Lord  is  con- 
tinually to  be  tiiought  of,  this  that  I  have  now  de- 
scribed is  what  is  meant  by  it ;  not  that  man  is  to 
hold  his  thouglits  perpetually  and  sensibly  on  that 
one  theme,  which  may,  however,  be  done  in  the 
outset  (and  be  persisted  in)  until  such  a  habit  of 
unconscious  continuity  is  acquired.  —  S.  D.  4226. 

The  whole  World  of  Spirits  may  and  has  be- 
come worse  and  worse. 

2057.  Under  the  guidance  of  the  angels  I 
thought  concerning  a  particular  evil  which  had 
befallen  me,  and  which  spirits,  with  almost  one 
consent,  attributed  to  me.  I  thought  with  myself 
how  this  could  be,  as  I  was  of  the  opinion  that 
some  misfortune  was  likely  to  result  to  me  from 
it,  and  yet  I  was  greatly  nonplussed  to  see  how  it 
could  come  from  this  source  and  how  I  could  be 
the  cause  of  it,  when,  at  the  same  time,  I  knew 
that  I  was  not  in  the  least  particular  led  by  myself, 

■  but  that  I  was  led  to  evil  by  evil  spirits,  and  to 
good  by  the  Lord  through  the  angels,  and  that  too 
in  the  minutest  things,  so  that  nothing  so  insignifi- 
cant can  be  named  that  I  am  not  thus  led  in  it,  as 
I  have  learned  by  the  multiplied  experience  of 
many  years.  In  this  I  have  been  the  more  con- 
firmed from  tlie  fact  that  prior  to  this  occurrence 
many  societies,  consisting  of  from  30  to  50,  or  100 
or  200  spirits,  have  assured  me  that  it  was  they 
who  thus  thought,  willed,  did,  and  inflowed  ;  and 
this  was  asserted  by  societies  round  about  me  one 
after  another.  To  this  I  may  add,  that  some  of 
the  very  worst  spirits  were  present  with  me,  of 
some  of  whom  it  was  said  that  there  could  not  be 
worse,  and  yet  of  whom  the  angels  said  through 
spirits  that  they  could  not  resist  their  influence 
nor  compel  me  in  a  contrary  direction  ;  such  being 

»  the  e(iuilibrium,  and  every  one  being  kept  in  it,  so 
that  the  balance  shall  not  incline  on  either  side. 
When  I  reflected  upon  all  this,  and  that  yet  the 
cause  of  the  evil  should  be  charged  upon  me,  ren- 
dering me  unhappy,  it  was   given  me  to  ponder 

■"  how  this  could  be,  whether  it  were  possibly  owing 
to  the  life  I  had  formerly  led,  which  prevented  its 
being  otherwise,  or  wliether  it  were  foreseen  and 
thus,  as  it  were,  predestinated,  and  yet  that  I  was 
led  in  the  mean  time,  as  all  men  and  spirits  are 
^'ont  to  be,  tliraugh  delights  and  through  hope,  to 
a  kind  of  felicity  which  may  endure  for  a  consid- 
erable time  in  the  other  life,  when  yet  it  is  fore- 
seen that  such  may  be  eventually  unhappy  —  all 
this,  I  say,  I  weighed,  but  at  length  it  was  given 


me  to  see  that  the  Lord  turns  every  thing  to  good, 
but  that  the  world  of  spirits  is  so  bad  that  it  turns 
every  thing  to  evil,  and  becomes  itself  worse  and 
worse,  so  that  the  equilibrium  preponderates  on 
their  side  ;  and  seeing  the  world  of  spirits  is  such, 
it  cannot  be  but  that  Uian  himself  should  become 
worse  by  means  of  its  influx  ;  for  s'o  much  as  the 
world  of  spirits  is  worse,  so  much  less  avails  the 
influent  good  from  the  Lord,  and  so  much  less  can 
man  be  bent  to  good.  —  S.  D.  4285. 

Necessity  for  havin;?  the  Decrees  of  tlie  Mind 
well  terminated. 

2058.  The  interiors  with  man  are  distinguished 
into  degrees,  and  in  every  degree  are  terminated, 
and  by  termination  separated  from  the  inferior 
degree,  thus  from  the  inmost  to  the  outermost: 
The  interior  rational  constitutes  the  first  degree  ; 
in  that  degree  are  the  celestial  angels,  or  in  that 
degree  is  the  inmost  or  third  heaven  ;  the  exterior 
rational  makes  another  degree  ;  in  that  degree  are 
the  spiritual  angels,  or  in  that  degree  is  the  middle 
or  second  heaven ;  tlie  interior  natural,  makes  a 
third  degree ;  in  that  degree  are  good  spirits,  or 
the  ultimate  or  first  heaven  :  the  exterior  natural 
or  the  sensual  makes  a  fourth  degree,  and  in  this 
degree  is  man,  these  degrees  with  man  are  most 
distinct.  Thence  it  is  that  man  as  to  his  interiors, 
if  he  lives  in  good,  is  a  heaven  in  the  least  form, 
or  tliat  his  interiors  correspond  to  the  three  heav- 
ens ;  and  thence  it  is  that  man  after  death,  if  he 
has  lived  the  life  of  charity  and  love,  can  be  trans- 
lated even  into  the  third  heaven ;  but  that  he  may 
!  be  such,  it  is  necessary  that  all  the  degrees  with 
him  be  well  terminated,  and  thus  by  terminations 
!  be  distinct  among  themselves ;  and  when  they  are 
terminated  or  by  terminations  are  made  distinct 
among  themselves,  then  every  degree  is  a  plane, 
in  which  the  good  which  flows  in  from  the  Lord 
rests,  and  where  it  is  received:  without  those  de- 
grees, as  planes,  good  is  not  received,  but  flows 
through,  as  through  a  sieve  or  through  a  perforated 
basket,  even  to  the  sensual,  and  then,  inasmuch  as 
it  is  without  any  direction  in  the  way,  it  is 
changed  into  what  is  filthy,  which  appears  to  those 
who  are  in  it  as  good,  namely,  into  the  delight  of 
self-love  and  the  love  of  the  world,  consequently 
into  the  delight  of  hatred,  of  revenge,  of  cruelty, 
of  adultery,  of  avarice,  or  into  mere  voluptuousness 
and  luxuriousness ;  this  is  the  case  if  things  vol- 
untary with  man  are  without  termination  any 
where  in  the  middle,  or  if  they  are  perforated. 
Whether  there  are  terminations  and  consequent 
planes,  may  also  be  known ;  the  perceptions  of 
good  and  truth,  and  of  conscience  indicate  this ; 
with  those  who  have  perceptions  of  good  and 
truth,  as  the  celestial  angels,  the  terminations  are 
from  the  first  degree  to  the  last,  as  without  the 
terminations  of  each  degree,  such  perceptions 
cannot  be  given.  Witii  those  who  have  con- 
science, as  the  spiritual  angels,  there  are  termina- 
tions also,  but  from  the  second  degree,  or  from 
the  third  to  the  last,  the  first  degree  being  closed 
to  them  :  it  is  said  from  tiie  second  degree,  or  the 
third,  because  conscience  is  twofold,  interior  and 
exterior ;  interior  conscience  is  that  of  spiritual 
good  and  truth,  exterior  conscience  is  that  of  jus- 
tice and  equity  ;  conscience  itself  is  the  interior 
plane,  in  which  the  influx  of  the  divine  good  ter- 
minates. But  they  who  have  not  conscience, ' 
have  not  any  interior  plane  which  receives  influx, 
and  with  them  good  flows  through  even  to  the 
exterior  natural  or  natural  sensual,  and  is  there 
turned,   as  was  said,  into  filthy  deligiits  ;   there 


WRITINGS    OF    EMANUEL    SWEDEXBORG. 


413 


appears  to  thein  sometimes  a  pain  as  of  con- 
science, but  it  is  not  conscience  ;  it  is  a  pain  from 
the  privation  of  their  deliglit,  as  of  honor,  of  gain, 
of  reputation,  of  life,  of  pleasures,  of  the  friend- 
ship of  such  as  themselves,  and  this  is  because 
the  terminations  are  in  such  deli<flits.  P^rom  these 
things  it  may  bfe  evident,  what  is  signified  in  the  spir- 
itual sense  by  the  perforated  baskets.  (Gen.  xl.  1(5.) 
In  tiio  other  life  especially  it  is  discerned  whether 
with  man  things  voluntary  have  been  terminated  or 
not  terminated  ;  with  those  in  whom  they  have  been 
terminated,  there  is  a  zeal  for  spiritual  good  and 
truth,  or  for  what  is  just  and  ecputable,  for  they 
had  done  good  for  the  sake  of  good  or  for  the  sake 
of  trutii,  and  had  acted  justly  for  the  sake  of  what 
is  just  or  equitable,  not  for  the  sake  of  gain,  honor, 
and  the  like.  All  they,  with  whom  the  interior 
things  of  the  will  have  been  terminated,  are  ele- 
vated to  heaven,  for  the  Divine  flowing  in  can  lead 
them ;  but  all  they  with  whom  the  interior  volun- 
tary things  have  not  been  terminated,  convey 
themselves  into  hell,  for  the  Divine  flows  inrough, 
and  is  turned  into  the  infernal,  as  when  the  heat 
of  the  sun  falls  into  filthy  excrements,  whence 
comes  an  offensive  stench  :  consequently  all  they 
who  have  had  conscience,  are  saved,  but  they  who 
have  had  no  conscience,  cannot  be  saved.  Things 
voluntary  are  then  said  to  be  perforated  or  not 
terminated,  when  there  is  no  affection  of  good  and 
truth,  or  of  what  is  just  and  equitable,  but  when 
tliese  things  are  held  respectively  as  vile  or  as 
naugiit,  or  are  esteemed  only  for  the  sake  of  secur- 
ing gain  or  honor.  The  affections  are  what  termi- 
nate and  what  close,  wherefore  also  they  are 
called  bonds,  the  affections  of  good  and  truth  in- 
ternal bonds,  and  the  affections  of  evil  and  the 
false  external  bonds  :  unless  the  affections  of  evil 
and  tlie  false  were  bonds,  man  v.'ould  be  insane, 
for  insanities  are  notiiing  else  thin  the  loosenings 
of  such  bonds,  thus  they  are  non-terminations 
tlierein  ;  but  inasmuch  as  in  these  bonds  there  are 
no  internal  bonds,  therefore  they  arc  insane  within 
as  to  the  thoughts  and  affections,  but  are  moderated 
by  external  bonds,  which  are  the  iifll-ctions  of  gain, 
of  honor,  of  reputation  for  the  sake  of  these,  and 
the  consequent  fears  of  the  law  and  of  the  loss  of 
life.  This  w;is  represented  in  the  Jewish  church 
by  "  that  every  open  vessel  in  the  house  of  a  dead 
person,  over  which  there  was  a  piece  of  cloth  for 
a  covering,  should  be  unclean,"  Numb.  xix.  1.^. 
Like  things  are  also  signified  by  works  full  of  holes 
in  Isaiah  ;  "  They  shall  be  ashamed  who  make 
thread  of  silk,  and  who  weave  works  full  of  holes  ; 
and  the  foundations  thereof  shall  l)e  bruised  ;  all 
that  uKike  the  ponds  of  the  soul  a  reward,"  xix.  0, 
10:  and  by  holes  in  Ezekiel ;  "The  spirit  intro- 
duced the  prophet  to  the  gate  of  the  court,  where 
he  saw,  and  behold  one  hole  in  the  wall;  and  he 
said  lo  him,  come  bore  through  the  wall,  therefore 
he  bored  through  the  wall,  when  lo  one  door; 
then  the  spirit  said  to  him,  enter  in  and  see  the 
abominations  which  they  do  h>'re  ;  when  he  en- 
tered in  and  saw,  behold  every  effigy  of  creeping 
thing  and  beast,  an  abomination,  and  all  the  idols 
of  the  iiouse  of  Israel  depicted  upon  the  wall  round 
about,"  viii.  7-10.  —Jl.  C.  51 15. 

Borrowing,  and  spoiling  the  Egyptians. 

y05i).  Inasmuch  as  it  is  treated  in  these  two  verses 
(Exod.  iii.  '21,  22),  concerning  the  spoiling  of  the 
Egyptians,  by  the  women  of  Israel  borrowing  from 
the  Egyptian  women  silver,  j;'old,  and  garments ;  and 
whereas  it  cannot  be  known  how  this  case  is,  except 
from  revelation  concerning  those  things  which  are 


doing  in  the  other  life,  for  the  internal  sense  in- 
volves such  tilings  as  are  doing  amongst  angels 
and  spirits,  therefore  something  is  to  bo  told  on 
the  subject  That  the  inferior  place  of  heaven 
before  the  Lord's  coming  was  occupied  by  evil 
genii  and  spirits,  and  tiiat  afterwards  they  were 
expelled  thence,  and  that  region  was  given  to  those 
who  are  of  the  spiritual  church,  may  bo  seen  above  ; 
so  long  as  the  evil  genii  and  spirits  were  there, 
they  were  under  th(!  continual  view  of  the  angels 
of  the  superior  heaven  ;  hence  they  were  restrained 
from  doing  evils  openly.  At  this  day  also  some, 
who  ar(!  more  decf'itfiil  tlian  others,  inasmuch  as 
they  deceive  under  the  covering  of  innocence  ano 
charity,  are  beiieatli  the  view  of  the  celestials, 
and  arc  so  long  withlield  from  their  wicked  de- 
ceits :  they  are  directly  above  the  head,  and  the 
celestial  angels,  under  whose  view  they  are,  are 
still  higher.  From  which  circumstances  it  has 
been  given  to  know,  what  was  the  state  of  the  evil 
genii  and  spirits,  who  before  the  commg  of  the 
Lord  occupied  tlie  inferior  region  of  heaven,  name- 
ly, that  at  that  time  they  were  v.-ithheld  by  the  an- 
gels of  the  superior  heaven  from  the  open  commis- 
sion of  evils.  But  how  they  were  withheld  from 
the  open  commission  of  evils,  it  has  also  been 
given  to  know:  they  were  kept  in  external  bonds, 
namely,  in  fear  for  the  loss  of  honor  and  rejjuta- 
tion,  and  in  fear  l^st  they  should  be  deprived  of 
possessions  in  that  region  of  ncavon,  and  lest  they 
should  be  thrust  down  into  hell.  And  then  there 
were  adjoined  to  them  simple  good  spirits ;  as  is 
the  case  with  men  in  the  world,  who,  although 
they  are  inwardly  devils,  are  still  kept  by  those 
external  bonds  in  a  pretended  regard  for  what  is 
honest  and  just,  and  in  well  doing;  and  that  they 
may  be  so  kept,  there  are  adjoined  to  them  spirits 
who  are  in  simple  good.  This  was  the  case 
with  the  evil  who  were  in  the  lower  region  of 
heaven  before  the  Lord's  coming:  and  then  also 
they  could  be  driven  to  speak  truth  and  to  do  good 
by  their  own  proper  loves  ;  in  like  manner  as  evil 
priests,  yea  even  the  Avorst,  who  inwardly  are  dev- 
ils, who  can  preach  the  doctrinals  of  their  own 
church  with  such  ardor  and  prt^tcnded  zeal,  as  to 
move  the  hearts  of  their  hearers  to  piety ;  never- 
theless at  the  time  tiiey  are  in  self-love  and  the 
love  of  the  world ;  for  the  thought  respecting  lien- 
or and  gain  is  what  universally  rules  in  them,  and 
from  that  fire  they  are  excited  so  to  preach ;  the 
evil  spirits  with  whom  they  are  in  association,  and 
who  are  in  like  love,  and"  thence  in  like  thought, 
are  what  lead  them,  and  to  those  are  adjoined  sim- 
ple good  spirits :  from  these  things  it  may  be  man- 
ifest what  the  state  of  heaven  was  before  the 
Lord's  coming.  But  after  his  coming,  the  states 
of  heaven  and  hell  were  altogether  changed, 
for  then  the  evil  genii  and  spirits,  who  occupied 
the  inferior  region  of  heaven,  were  cast  down,  and 
in  their  place,  they  who  were  of  the  spiritual 
church,  were  elevated  thither.  The  evil,  who 
were  cast  down,  were  then  deprived  of  the  exter- 
nal bonds  which,  as  was  said  above,  were  the  fears 
of  the  loss  of  honor  and  reputation,  and  of  the  de- 
privation of  possessions  in  that  region :  thus  they 
were  left  to  their  interiors,  which  were  merely  dia- 
bolical and  infernal,  and  so  they  were  consigned 
to  the  hells.  The  deprivation  of  external  bonds  is 
effected  in  the  other  life  by  the  removal  of  the 
good  spirits  who  were  adjoined  to  them:  when 
these  are  removed,  they  cannot  any  longer  be  in 
any  pretence  of  what  is  good,  just,  and  honest,  but 
they  are  such  as  they  were  inwardly  in  the  world, 
that  is,  such  as  they  were  in  thought  and  will, 


414 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIRITUAL 


which  last  they  had  in  tlie  world  concealed  from 
others;  an  J  then  they  desire  nothing  else  but  to 
do  evil.  These  simple  good  spirits,  who  were  re- 
moved from  them,  were  given  or  adjoinsd  to  those 
who  were  of  the  spiritual  church,  to  whom  that  re- 
gion of  heaven  was  given  for  a  possession :  hence 
it  is  that  these  latter  were  enriched  with  the  truths 
and  goods,  which  were  before  in  the  possession  of 
evil  genii  and  spirits ;  for  enrichment  in  truths  and 
goods  in  the  other  life  is  effected  by  the  adjunc- 
tion of  spirits  who  are  in  truth  and  good,  for  by 
these  communication  is  opened.  These  are  the 
things  which  are  signified  by  the  sons  of  Israel 
not  going  empty  from  Egypt,  and  by  a  woman  bor- 
rowing of  her  who  was  near  her,  and  of  her  that 
dwelt  in  her  house,  vessels  of  silver,  and  vessels 
of  gold,  and  garments,  and  thus  spoiling  the  Egyp- 
tians. Every  one  may  see,  that  unless  such  things 
had  been  represented,  the  Divine  would  never  have 
coannauded  that  the  sons  of  Israel  should  use  such 
artifice  against  the  Egyptians,  for  every  thing  of 
the  sort  is  at  the  utmost  distance  from  the  Divine. 
But  whereas  the  Israelitish  pe6ple  were  altogether 
representative,  it  was  permitted  them  by  the  Di- 
vine to  do  so,  because  it  was  so  done  with  the  evil 
in  the  other  life :  it  is  to  be  known  that  very  many 
things,  which  are  commanded  by  Jehovah  or  the 
Lord,  in  the  internal  sense  do  not  signify  that  they 
were  commanded,  but  that  they  were  permitted. 
—  JL  C.  6914. 

Destructiou  of  Children  by  the  Bears. 

2(K30.  "  When  Elisha  went  up  to  Bethel,  as  he 
was  going  in  the  way,  there  came  little  children 
out  of  tlie  city  and  mocked  him,  and  said  to  him, 
go  up  thou  bald  head,  go  up  thou  bald  head  •,  and 
he  looked  back  behind  him,  and  saw  them,  and 
cursed  them  in  the  name  of  Jehovah ;  and  there 
came  two  bears  out  of  the  forest,  and  tore  in  pieces 
forty-two  children  of  them  "  (ii.  23,  24) :  why  the 
little  children  were  cursed  by  Elisha  and  there- 
fore torn  in  pieces  by  two  bears,  because  they 
called  him  bald  head,  cannot  be  known,  unless  it 
be  known  what  Elisha  represented,  and  what  a 
bald  head  signifies,  and  what  also  is  signified  by 
the  bears :  that  this  was  not  done  by  Elisha  from 
immoderate  anger  and  without  just  cause,  may  be 
evident  from  this  consideration,  that  he  could  not 
be  so  cruel  to  little  children  for  only  saying,  go  up 
tliou  bald  head  ;  it  was  indeed  a  reproach  against 
the  prophet,  but  not  a  sufficient  cause  for  them  to 
be  torn  in  pieces  by  bears;  but  this  circumstance 
took  place,  because  Elisha  represented  the  Lord 
as  to  the  Word,  thus  the  Word  which  is  from  the 
Lord :  by  bald  head  was  signified  the  Word  de- 
prived of  the  natural  sense,  which  is  the  sense 
of  the  letter,  and  by  the  bears  out  of  the  wood 
is  signified  the  power  derived  from  the  natural  and 
literal  sense  of  the  Word,  as  was  said  above  ;  and 
by  those  children  were  signified  those  who  blas- 
pheme the  Word  on  account  of  its  natural  sense 
being  such  as  it  is ;  by  forty-two  is  signified  blas- 
pheming ;  hence  then  it  is  evident,  that  by  those 
things  was  represented,  and  thence  signified,  the 
punishment  of  tlie  blaspheming  of  the  Word,  for 
all  the  power  and  sanctity  of  the  Word  resides 
collected  in  the  literal  sense,  for  if  this  sense  was 
not,  there  would  not  be  any  Word,  inasmuch  as 
without  it  the  Word  would  be  like  a  house  with- 
out a  foundation,  which  would  vibrate  in  the  air, 
and  thence  fall  to  pieces  and  be  destroyed  ;  it 
would  be  also  like  a  man  without  a  skin,  which 
covers  and  contains  the  enclosed  viscera  in  their 
sitaation  and   order ;   and  whereas   baldness   has 


such  a  signification,  and  by  Elisha  was  represented 
the  Word,  therefore  the  children  were  torn  in  pieces 
by  bears,  by  which  was  signified  the  power  derived 
from  the  natural  sense  of  the  Word,  which  is  the 
sense  of  the  letter,  as  well  with  the  good  as  with 
the  bad.  From  these  considerations  also  it  is 
evident,  that  the  historical  parts  of  the  Word,  as 
well  as  the  prophetical  parts,  contain  a  spiritual 
sense.  —  Jl.  E.  781. 

Jonah  and  the  Whale. 

2061.  "  The  waters  compassed  me  about,  even 
to  the  soul :  the  depths  closed  me  round  about ; 
the  weeds  were  wrapped  about  my  head :  I  went 
down  to  the  cuttings  off  of  the  mountains ;  the 
earth  with  her  bars  was  about  me  forever :  yet 
thou  hast  brought  up  my  life  from  the  pit,  O  Je- 
hovah my  God,"  (Jonah  ii.  5,  6:)  the  temptations 
of  the  Lord  in  his  combats  against  the  hells  are 
thus  prophetically  described  by  Jonah,  when  he 
was  in  the  belly  of  the  great  fish  ;  as  they  are  also 
described  in  other  parts  of  the  Word,  particularly 
in  the  Psalms  of  David  :  a  person  in  temptation  is 
in  the  hells  ;  this  depending,  not  upon  place,  bat 
upon  sta^e.  —  Jl.  C.  1601. 

2062.  Whales  or  great  fishes  are  sometimes 
mentioned  by  the  prophets,  and  are  used  to  signify 
the  common  principles  of  scientifics,  or  scientifics 
in  general,  as  in  Ezekiel :  "  Behold,  I  am  against 
thee,  Pharaoh,  king  of  Egypt,  the  great  wJiale  that 
lieth  in  the  midst  of  his  rivers,  which  hath  said. 
My  river  is  mine  own,  and  I  have  made  it  for  my- 
self" (xxix.  3).  And  in  another  place  :  "  Take  up 
a  lamentation  for  Pharaoh  king  of  Egypt,  and  say 
unto  him.  Thou  art  as  a  whale  in  the  seas,  and 
thou  earnest  forth  with  thy  rivers,  and  troubledst 
the  seas  with  thy  feet "  (xxxii.  2) ;  by  which  are  • 
signified  such  persons  as  desire  to  enter  into  the 
mysteries  of  faith  by  scientifics,  that  is,  of  them- 
selves. Again,  in  Isaiah  :  "  In  that  day  the  Lord, 
with  his  sore  and  great  and  strong  sword,  shall 
punish  leviathan  the  piercing  serpent,  even  levia- 
than that  crooked  serpent,  and  he  shall  slay  the 
whale  that  is  in  the  sea"  (xxvii.  1):  by  slaying  the 
ivhale  that  is  in  the  sea,  is  signified  tliat  such  per- 
sons are  ignorant  of  common  principles  of  truth. 
So  in  Jeremiah  :  "  Nebuchadnezzar,  the  king  of 
Babylon,  hath  devoured  me,  he  hath  crushed  me, 
he  hath  made  me  an  empty  vessel,  he  hath  swal- 
lowed me  up  like  a  wlutle,  he  hath  filled  his  belly 
with  my  delicacies,  he  hath  cast  me  out"  (Ii.  34): 
whereby  is  signified  that  he  had  swallowed  up  the 
knowledges  of  faitli,  here  called  delicacies,  as  the 
whale  did  Jonah  ;  a  ivJiale  signifying  tiiose  who 
possess  the  common  or  general  knowledges  of 
faith,  as  scientifics,  and  apply  them  to  such  evil 
purposes.  —  .4.  C.  42, 

206.3.  To  the  left,  at  some  distance  from  that 
place,  on  the  left  bank,  there  appear  huge  fishes, 
called  whales  ;  they  are  monstrous,  and  swallow 
up  men,  and  lacerate  them  with  their  jaws,  while 
in  the  act  of  swallowing  them,  and  [afterwards] 
they  vomit  them  up.  —  6'.  D.  1382. 

2064.  When  the  same  spirit  was  in  the  lower 
earth,  enveloped  in  the  coarse  cloth,  or  woollen 
veil,  there  suddenly  appeared  a  table  with  great 
fishes,  one  of  which,  with  a  [monstrous]  gorge, 
swallowed  him  while  crying  out :  —  [this  appear- 
ance] signified  the  natural  things  ^vhich  he  loved 
in  preference  to  spiritual  things.  —  5.  D.  1387. 

2065.  Representations  in  the  other  life,  such  as 
the  punishments  of  the  miserable,  appear  indeed 
as  fantasies,  but  still  they  are  actual,  —  because 
those  who  suffer  punishments,  have  sensation  ;  they 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


415 


feel  them,  and  are  tormented  altogether  as  thouji^h    rooms  themselves,  by  (ho  courts,  by  the  windows, 


they  were  in  the  body,  and  sustained  tliein  in  the 
body,  — a  fact  which  is  abundantly  evident. 

206G.  Moreover,  similar  [thinf^s]    exist   also  in 


and  by  the  various  dec  )r.itions.  That  this  is  the 
case,  is  incredible  to  man  at  this  day,  especially  if 
he  be  a  mere  natural  man,  because  such  things 


the  world,  for  all  those  tiiinijs  actually  exist  [even]  j  are  not  manifested  before  the  senses  of  the  body, 
upon  earth ;  so  that  it  cannot  but  be,  that  they  i  nevertheless  that  such  thinjrs  were  seen  by  the 
signify  [spiritual  things],  as  that  Jonah  was  swal- 1  prophets,  when  their  interiors  were  open  into 
lowed  by  a  whale,  which  actually  liappened  in  the  ,  heaven,  is  evident  from  the  Word;  thev  have  also 


world ;  as  also  did  the  miracles  of  Egypt,  and 
many  other  [necessary  effects]  called  miracles.  — 
6".  D.  1390,  i;3l)l. 

Boring  the  Ear  with  an  Awl. 

20(57.  "Then  his  lord  shall  bring  him  to  God, 
and  shall  bring  him  to  a  door  or  to  a  post,  and  his 
lord  shall  bore  his  ear  with  an  awl,  and  he  shall 
serve  him  forever."  Exod.  xxi.  (!.  Who  cannot 
see  that  this  ritual  concerning  men  servants  who 
were  to  remain,  contains  in  it  an  arcanum,  and  in- 
deed a  Divine  arcanum,  for  it  was  dictated  and 
commanded  by  Jeiiovah  from  mount  Sinai.  They 
who  do  not  believe  that  there  is  any  thing  more  ho- 
ly or  Divine  in  the  Word,  than  what  appears  in 


been  apperceived  and  seen  by  myself  a  tliousand 
times  ;  I  have  also  frequently  heard  them  say,  that 
the  doors  of  their  a[)artments  were  open  when 
their  thoughts  were  comnmnicated  with  mo.  and 
that  they  were  shut  when  they  were  not  communi- 
cated. Hence  it  is  that  mention  is  made  of  door.^ 
in  the  Word,  where  it  is  treated  concerning  com- 
munication, as  in  Isaiah  ;  "  Go  away  my  people, 
enter  into  thy  chambers,  and  shut  thy  door  after 
thee,  hide  thyself  as  for  a  little  momentj  until  anger 
passetli  away,"  xxvi.  20  ;  where  to  shut  the  door 
after  them,  until  anger  passeth  away,  denotes  non- 
communications with  evils,  which  are  anger.  And 
in  John  ;  "  Verily,  verily,  I  say  unto  you,  be  that 
enteretii  not  in  by  the  door  into  the  shecpfold,  but 
the  letter,  must  needs  wonder,  that  these  and  sev-J-climbeth  up  some  other  way,  tUe  same  is  a  thief 


eral  things  besides,  which  are  contained  in  this 
chapter  and  in  the  following,  were  dictated  viva 
voce  by  Jehovah  ;  for  they  appear  in  the  letter  to 
be  such  things  as  are  contained  in  the  laws  of 
nations  ;  as  this  concerning  men  servants,  that  such 
of  them  as  were  not  willing  to  go  forth  from  service, 
should  be  brought  to  a  door  or  to  a  post  and  should 
have  an  ear  bored  through  with  an  awl  by  their 
Lord.  This  in  the  sense  of  the  letter  does  not  sa- 
vor of  any  thing  Divine,  but  still  it  is  most  Divine  ; 
nevertheless  this  does  not  appear  except  by  the  in- 
ternal sense  ;  the  internal  sense  is,  that  they  who 
are  in  truths  alone,  and  not  in  correspondent 
good,  but  still  in  the  delight  of  the  remembrance 
of  spiritual  goods,  have  some  communication  and 
conjunction  with  spiritual  good:  this  was  repre- 
sented by  the  ear  of  the  man  servant  being  bored 
through  at  a  door  or  at  a  post  by  his  Lord,  for  a  door 
denotes  communication,  a  post  denotes  conjunction, 
the  ear  denotes  obedience,  and  to  bore  it  through 
with  an  awl  is  representative  of  the  state  in  which 


and  a  robber ;  but  he  who  entereth  in  by  the  door 
is  the  shepherd  of  the  sheep :  I  am  the  door,  by 
Me  if  any  one  enter  in,  he  shall  be  saved,"  x.  1, 
2,  9 :  to  enter  in  by  the  door  denotes  by  the  truth 
which  is  of  faith  to  the  good  of  charity  and  love, 
thus  to  the  Lord,  for  the  Lord  is  good  itself;  He  is 
also  the  truth  which  introduces,  thus  likewise  the 
door,  for  faith  is  from  Him.  That  by  door  is 
signified  comunication  appears  like  a  metaphorical 
way  of  speaking  or  comparison,  but  in  the  Word 
no  metaphorical  speech  or  comparison  is  used,  but 
real  correspondences ;  even  the  comparisons  are 
there  made  by  such  things  as  correspond,  as  may 
be  manifest  from  what  has  been  said  concerning 
a  door,  namely,  that  doors  actually  appear  in  heav- 
en to  angels  and  spirits,  and  their  opening  and 
shutting  are  according  to  communications;  so 
also  in  other  cases. 

20(J8.  That  the  boring  of  the  ear  with  an  awl 
by  his  lord  is  a  representative  of  obedience,  is  evi- 
dent also  from  this,  that  to  fix  the  ear  to  a  door  is 


he  was  to  remain  ;  thus   the  angels  who  are  with   to  cause  attention  to  be  had  to  those  things  which 


man  whilst  he  reads  this  Word,  perceive  these; 
things  ;  for  the  angels  do  not  think  of  a  door,  nor 
of  a  post,  nor  of  an  ear  nor  its  boring,  nor  even  of  a 
man  servant,  but  instead  thereof  they  think  of  the 
aforesaid  communication  and  conjunction:  for  the 
angels  are  in  the  intelligence  of  such  things, 
because  they  are  in  light ;  and  the  things  presented 
to  them  are  spiritual  and  celestial,  but  not  natural 
and  worldly,  such  as  are  the  things  contained  in 
the  sense  of  the  letter  of  the  Word,  for  the  sense 
of  the  letter  of  the  Word  is  natural  and  worldly, 
but  its  internal  sense  is  spiritual  and  celestial  ; 
the  former  is  for  men,  the  latter  for  angels  ;  hence 
by  the  Word  there  is  communication  and  conjunc- 
tion of  heaven  with  man.  That  the  arcana,  which 
are  contained  in  this  process  of  the  men  servants 
remaining  with  their  Lord,  maybe  further  mani- 
fested, it  is  to  be  told  whence  it  is  that  door  and 
post  signify  communication  and  conjunction.  An- 
gels and  spirits  have  habitations,  which  appear 
altogether  as  those  which  are  in  the  world  ;  and 
what  is  an  arcanum,  all  and  single  things  which 
appear  in  their  habitations,  are  significative  of 
spiritual  things ;  they  flow  forth  also  from  the 
spiritual  things  which  are  in  heaven,  and  which 
ire  thence  in  their  minds :  the  conmiunications  of 
truth  with  good  are  presented  there  by  doors,  and 
conjunctions   by  posts,  and    other   things   by  the 


his  lord,  who  is  in  the  chamber,  commands,  thus 
it  denotes  to  hear  continually,  consequently  to 
obey,  here  in  the  spiritual  sense  the  things  which' 
good  wills  and  commands,  for  by  the  lord  of  the 
servant  is  represented  spiritual  good.  Inasmuch 
as  tlie  ear  signifies  hearing  which  is  of  obedience, 
hence  from  an  origin  out  of  the  spiritual  world  has 
flown  into  human  speech  [the  expression]  to  pluck 
the  ear,  denoting  to  cause  a  person  to  be  attentive 
and  to  remember  ;  in  like  manner  the  expression 
of  hearing  and  hearkening  to  any  one,  denoting  to 
obey  ;  for  the  interior  sense  of  a  great  number  of 
expressions  has  flowed  from  correspondences  out 
of  the  spiritual  world  ;  in  like  manner  as  when 
mention  is  made  of  spiritual  light  and  the  sight 
thence,  to  denote  the  things  which  arc  of  faith  ; 
also  of  spiritual  fire  and  the  life  thence  as  denoting 
the  things  which  are  of  love.  — .J.  C.  8988-8991. 

Apparent  Contradiction,  as  to  the  Number  of 
Years  which  the  Israelites  dwelt  in  Egypt. 

2069.  It  is  said  that  the  dwelling  of  the  sons  of 
Israel,  which  they  dwelt  in  Egypt,  was  thirty  years 
and  four  hundred  years ;  and  further,  that  at  the 
end  of  thirty  years  and  four  hundred  years,  in  this 
same  day,  all  the  armies  of  Jehovah  went  forth 
from  the  land  of  Egypt :  when  yet  the  dwelling  of 
the  sons  of  Israel,  from  the  going  down  of  Jacob 


416 


COMPENDIUM   OF   THE   THEOLOGICAL  AND   SPIRITUAL 


into  E<rypt  to  the  departure  of  his  posterity  at  this  sncceedinsf  each  other  in  a  beautiful  and  orderly 

time,  was  not  more  tlian.lialf  that  tmne,  "namely,  connection,  and   relating  to  the  internal  and  ex- 

215  years,  as  is  verv  manifest  from  the  chronology  tornal  man,  to  the  various  states  of  the  church,  to 

of  the  sacred  scriptures.     For  Moses  was  born  of  heaven  itself,  and  in  their  inmost  sense  to  the  Lord. 

Amram,  Amram  of  Kchath,  and  Kchath  of  Levi,  The  fourth  style   is  that  of  the  Psalms  of  David, 

and   Kehath  togetlier  with  his  father  Levi  came  which   is   intermediate   between   the    prophetical 

into  Egypt,  Gen.  xlvi.  11:  the  age  of  the  life  of  style  and  that  of  common  speech.     Here,  under 

Kehath"  was   a   hundred    and   thirty-three   years,  the  person  of  David  as  a  king,  the  Lord  is  treated 

Exod.  vi.  18,  and  the  age  of  the  life  of  Amram,  I  of  in  the  internal  sense.  —  A.  C.  GO. 

from  whom  came  Aaron  and  Moses,  was  137  years.  Education  of  Virgins  in  the  other  Life  and  iu 


verse  20  of  the  same  chapter ;  and  Moses  was  a 
man  of  eighty  years,  when  he  stood  before  Pha- 
raoh, Exod.  vii.  7  :  it  is  not  mentioned  in  what  year 


Heaven. 

2071.  They  are  kept  three,  four,  or  five  together, 
and  each  has  her  own  chamber,  and  her  own  bed ; 


of  the  age  of  Kehath  Amram  was  born,  nor  in  what,  adjoining    which    is    a    small    chamber   for   their 
year  of  the  age  of  Amram  Moses  was  born  ;^but  |  dothes,  and  for  utensils.   They  have  also  perfume 

given  unto  them  ;  as  also  boxes,  or  drawers,  with 
which  they  are  much  delighted,  and  in  which  they 
keep  such  articles  as  they  esteem. 

2072.  They  are  always  kept  occupied  in  their 
proper  work,  that  is,  needlework.  This  often 
consists  of  embroidery  upon  white  linen,  whereon 
they  work  nosegaj's  and  similar  things ;  and  they 
apply  the  articles  they  produce,  cither  to  their 
own  use,  or  to  make  presents  to  others  :  they  never 
sell  them. 

2073.  They  have  clothes  for  tlieir  common  use, 
and  better  clothes  for  festival  days,  given  them 
gratis,  without  their  knowledge  of  how,  or  from 
whence,  they  came. 

2074.  They  have  likewise  a  little  garden,  in 
which,  as  long  as  they  continue  maids,  there  are 
many  sorts  of  flowers,  but  not  fruits,  until  they 
become  wives. 

2075.  When  they  see  spots  on  their  dress,  it  is 
a  sign  that  they  have  thought  something  amiss, 
and  done  something  that  they  ought  not  to  have 
done.  The  spots  cannot  be  washed  out,  as  from 
garments  in  tlie  world.  In  consequence  of  seeing 
these  spots,  they  are  induced  to  examine  them- 
selves, to  discover  the  cause  ;  and  when  they  have 
found  out  what  they  have  thought  and  done  amiss, 
and  thus  have  discovered  their  faults  and  their 
evils,  if  they  repent  of  them,  the  spots  vanish  from 
their  garments  of  themselves.  In  like  manner, 
when  they  find  some  of  their  garments  wanting 
in  their  chamber,  they  immediately  know  that  they 
have  done  something  wrong,  and  their  minds 
ponder  upon  it,  in  order  to  find  what  it  is ;  and  if 
they  cannot  obtain  tlie  knowledge  themselves, 
there  is  a  married  female  who  informs  them.  If 
they  find  a  new  garment  in  their  chamber,  they 
inwardly  rejoice,  because  they  hereby  know  that 
they  have  done  well. 

2076.  Moreover,  when  thev  see  that  the  flowers 


that  there  were  not  430  years,  may  be  manifest, 
for  the  years  of  their  ages  do  not  amount  to  430, 
but  three  hundred  and  fifty,  as  is  plain,  if  the  years 
of  the  age  of  Kehath,  13:i,  be  added  to  the  years 
of  the  age  of  Amram,  137;  and  these  to  the  80 
years  of  Moses  when  he  stood  before  Pharaoh ; 
still  less  if  the  years  from  their  nativities  be  add- 
ed;  that  they  were  215  years  may  be  seen  from 
chronologists.  But  from  the  descent  of  Abraham 
into  Egypt  to  the  departure  of  the  sons  of  Israel 
were  four  hundred  and  thirty  years,  see  also  chro- 
nology. Hence  now  it  may  136  manifest,  that  by 
430  years  is  here  meant  the  entire  period  of  time 
from  Abraham,  and  not  from  Jacob.  That  these 
years  were  designed,  and  were  called  the  years  of 
the  dwelling  of  the  sons  of  Israel  in  Egypt,  is  on 
account  of  the  internal  sense,  in  which  by  them  is 
signified  a  full  state  and  duration  of  the  vastation 
of  those  who  were  of  the  spiritual  church,  and 
were  detained  in  the  lower  earth  even  to  the 
Lord's  coming,  and  were  then  liberated.  —  A.  C. 
7985. 

Four  different  Styles  of  the  Word. 

2070.  There  are  four  different  styles  in  Mliich 
the  Word  is  written.  The  first  was  in  use  in  the 
Most  Ancient  Church,  whose  method  of  express- 
ing themselves  was  such,  that  when  they  men- 
tioned earthly  and  worldly  things,  they  thought  of 
the  spiritual  and  celestial  things  which  they  rep- 
resented, so  that  they  not  only  expressed  tiiem- 
selves  by  representatives,  but  also  reduced  their 
thoughts  into  a  kind  of  series,  as  of  historical 
particulars,  in  order  to  give  them  more  life  ;  and 
in  this  they  found  their  greatest  delight.  This 
style  is  meant  when  Hannah  prophesied,  saying, 
"  Speak  ye  v.hat  is  high,  high,  let  what  is  ancient 
come  forth  from  your  mouth"  (1  Sam.  ii.  3).  Such 
representatives  are  called  by  David,  dark  sayings 
of  old,  Psalin  Ixxviii.  2,  &c.  PVom  the  posterity  j  in  their  little  garden  have  become  faded,  or 
of  the  Most  Ancient  Church,  Moses  received  what  i  changed  into  an  inferior  sort,  they  apply  their 
he  wrote  concerning  the  creation,  the  garden  of  '  minds  to  ascertain  the  cause.  If  they  should  be 
Eden,  &c.,  till  the  time  of  Abram.  The  second  '  changed  into  better  and  more  beautiful  flowers, 
style  is  the  historical,  occurring  in  tlie  books  of  1  they  are  glad,  because  it  is  a  sign  that  they  have 
Moses  from  the  time  of  Abram,  and  afterwards  in  ^  well  employed  their  thoughts. 
Joshua,  Judges,  Samuel,  and  the  Kings,  in  which  |  2077.  Likewise  they  have  pieces  of  money  given 
the  historical  facts  actually  occurred  as  they  are  i  them,  both  of  silver  and  of  gold  ;  these  they  take 
related  in  the  letter,  although  all  and  each  of  them  ;  great  care  of,  because  they  are  signs  of  diligence 
contains  things  altogether  different  in  tlie  internal  |  and  virtue.  They  have  also  the  written  Word, 
sense,  whereof,  by  the  divine  mercy  of  the  Lord,  and  a  Psalm  or  Hymn  Book,  which  they  take  with 
we  shall  speak  in  its  place  and  order.     The  third   them  to  the  place  of  worship.     They  also  occupy 


style  is  the  prophetical,  which  took  its  rise  from 
that  which  was  esteemed  so  highly  in  the  Most 
Ancient  Church.  This  style,  however,  is  not 
continuous,  and  in  appearance  historical,  like  the 
most  ancient,  but  broken  and  interrupted,  being 
scarcely  ever  intelligible  except  in  the  internal 
sense.     In  this  are  contained  the  greatest  arcana, 


themselves  in  reading  them  ;  and  if  they  neglect 
to  do  so,  or  if  they  have  acted  passionately  to- 
wards others,  or  practised  arts  of  allurement,  the 
Word  vanishes. 

2078.  They  are,  at  times,  visited  and  examined 
by  the  preachers.  —  Maiiuscripls  of  Swedaiborg. 
5r)60-5667. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


417 


Habit  or  naming  the  Devil. 

2079.  There  was  a  certain  spirit  well  disposed, 
but  who,  when  he  saw  any  tiling  disagreeable  or 
shameful  [lurpe),  was  excited  by  otiier  spirits  and 
said,  that  what  lie  saw  was  more  iiirly  and  abomina- 
ble than  tlie  devil.  Tims  this  form  of  speech,  wliich 
consisted  in  naming  the  devil,  iiad  become  familiar 
to  him.  The  spirits  [with  whom  he  was  associated] 
were  indignant  that  h<;  should  so  frequently  use  tiiis 
mode  of  expression,  when  he  indeed  restrained  him- 
self for  a  time  ;  but  still  lie  continued  to  speak  in  tliis 
manner,  wherefore  he  was  let  into  the  veil  [a  mod(> 
of  punishment]  as  into  a  sack,  where  he  suffered 
anxiety.  When  he  was  delivered,  he  came  to  me, 
and  I  perceived  tlie  anxiety  and  terror  which  lie 
had  suffered  ;  he  told  ine,  tiiat  when  he  was  in  the 
veil,  he  despaired  of  ever  being  delivered.*  — 5.  D. 
405U. 

How  the  Angels  do  not  know  us. 

2080.  For  a  long  time  I  thought  that  the  more 
interior  angels  knew  what  I  did,  and  thought,  be- 
cause I  considered  that  the  evil  intentions  and  false 
persuasions  of  wicked  spirits  were  restrained  by  I 
them.  But  sometimes  when  it  was,  of  the  Ijord's  ! 
divine  mercy,  permitted  me  to  speak  with  others 
■who  transferred  tlieir  intellectual  operations  to  me, 
they  said,  that  they  knew  not  in  the  least,  nor  did 
tliey  see,  wliat  I  was  doing,  as  tlic  spirits  nearest  to 
me  did.  But,  tliey  said,  tiiat  they  were  continually 
reacting  against  the  endeavijrs  and  acts  of  evil  spir- 
its, or  of  their  sphere,  which  they  exquisitely  knew, 
but  from  whicli  cause  and  from  what  man  they  know 
not.  Thus  it  is  only  the  Lord  who  sees  and  knows 
every  particular,  and  wlio  acts  by  the  angels,  and 
who  thus  disjioses  all  human  endeavors ;  this  is 
what  is  meant  when  it  is  said:  "  Abraham  doth  not 
know  us."  To-day,  by  a  certain  abstract  thought, 
something  ascended  to  the  angels,  by  which  they 
were  moved,  at  which  they  were  surprised,  and  thus 
they  spake  with  inc  through  others.  Nor  are  the  an- 
gels willing  to  know  what  is  transacted  upon  earth, 
because  they  know  that  every  tiling  [as  to  the 
Church]  is  perverted  and  devastated,  wherefore  they 
desire  that  the  Lord's  kingdom  may  come,  hoping 
that  thus  a  communication  may  be  opened  between 
them  and  mankind.  —  S.  D.  20G. 

Origin  of  the  Love  of  Infants. 

2081.  It  appears  as  if  motliers  had  the  love  of  in- 
fants from  the  nourishing  of  tiiem  in  the  womb  from 
tlieir  own  blood,  and  thence  from  the  appropriation 
of  their  own  life,  and  tiius  from  sympathetic  union  ; 
but  still  this  is  not  tiie  origin  of  that  love,  since  if, 
without  the  mother's  knowledge,  another  infant 
.should  be  substituted  after  birth  in  the  place  of 
Uie  genuine  one,  it  would  be  loved  with  equal 
tenderness  as  it  would  if  it  were  her  own  ;  besides, 
infants  are  sometimes  loved  by  nurses  more  than  by 
mothers.  From  these  things  it  Hows,  that  this  love 
is  from  no  other  source  than  from  the  conjugial  love 
implanted  in  every  woman,  to  which  is  adjoined  the 
love  of  conceiving,  from  tlie  delight  [jucundo)  of 
wliich  the  wife  is  prepared  for  reception  ;  this  is  the 
first  of  tins  love,  which,  with  its  delight,  after  the 
birth,  fully  passes  over  to  the  child  born.  —  C.  L. 
:3!»3. 

*  From  this  we  Icarii  how  sinful  .ind  dangerous  it  i-;  to  con- 
tract any  profane  hablt-s  c.f  speech,  since  all  our  works  and  liahits 
follow  us  into  the  other  life.  "  F.cery  ill- word,  (says  the  Lord,) 
tliat  men  shall  speak,  l/iry  sIihU  give  account  tliereof  in  the  day  of 
judgment."  —  [Matt,  xiu  :ilj.j  —  7'r. 
do 


2082.  The  sphere  of  innocence  flows  into  infants, 
and  through  them  into  the  parents,  and  affects 
them.  The  innocence  whicli  (lows  in  is  from  the 
Lord,  because  He  is  innocence  itself.  This  inno- 
cence of  the  Lord  flows  into  the  angels  of  the  third 
heaven,  where  all  are  in  the  innocence  of  wisdom, 
and  passes  through  the  inferior  heavens,  but  only 
througli  the  innocences  of  the  angels  there,  and  thu8 
immediately  and  mediately  into  infants ;  these  arc 
scarcely  otherwise  than  as  sculptile  forms,  but  still 
receptible  of  life  from  tlie  Lord  tlirough  the  heavens. 
But  unless  the  parents  also  received  the  influx  into 
their  souls,  and  in  the  inrnosts  of  their  minds,  in 
vain  would  they  be  affected  by  the  innocence  of  in- 
fants. There  must  be  something  adc(|uate  and 
homogeneous  in  another,  by  means  of  which 
communication  may  be  effected,  and  which  will 
make  reception,  affection,  and  thence  conjunction. 
Thence  now  it  is,  that  innocence,  flowing  into  the 
souls  of  parents,  conjoins  itself  with  the  innocence 
of  infants.  That  this  conjunction  is  effected 
through  the  medium  of  the  senses  of  the  body,  but 
especially  by  means  of  the  touch,  with  parents,  ex- 
perience may  teach  ;  ag  that  the  sight  is  inmostly 
delighted  from  beholding  them,  the  hearing  from 
their  speech,  the  smell  from  their  odor.  That  com- 
munication, and  thence  conjunction,  of  innocences 
is  especially  effected  by  means  of  the  touch,  is 
evidently  seen  from  the  pleasantness  of  carrying 
them  upon  the  arms,  from  embracing  and  kissing 
them,  more  particularly  with  mothers,  who  are  de- 
lighted with  the  resting  of  their  mouth  and  face 
upon  their  bosoms,  and  at  the  same  time  from  the 
touch  of  the  palms  of  their  hands  there  ;  in  general 
from  the  suction  of  the  breasts  and  the  yielding  of 
milk  ;  besides  from  the  stroking  of  their  naked 
body,  and  from  the  unwearied  pains  of  swathing 
and  cleaning  them  upon  their  knees.  That  by  the 
sense  of  touch  communications  of  love  and  its  de- 
lights between  consorts  are  effected,  has  been  sev- 
eral times  demonstrated  above  ;  that  by  it  are  also 
effected  communications  of  the  mind,  is  because  the 
hands  are  the  ultimates  of  man,  and  his  firsts  are 
simultaneously  in  the  ultimates  ;  by  means  of  this 
all  things  of  the  body  and  all  things  of  the  mind, 
which  are  intermediate,  are  also  held  together  in 
an  unsevered  connection;  thence  it  is  that  Jesus 
touched  infants.  Matt.  xvii.  G;  Mark  x.  1.3,  IG ; 
and  that  He  healed  the  sick  by  the  touch  ;  and  that 
they  were  healed  who  touched  Him;  thence  also  is 
it,  that  inaugurations  into  the  priesthood  are  at  this 
day  performed  by  the  laying  on  of  hands.  From 
these  things  it  is  manifest,  that  the  innocence  of 
parents  and  the  innocence  of  infants  meet  each 
other  by  means  of  the  touch,  especially  of  the  hands, 
and  thus  they  conjoin  themselves  as  it  were  by 
kisses.  — -  C.  L.  395,  39G. 

Recession  of  infant  Innocence,  and  hence  of 
parental    Love. 

2083.  In  that  degree  in  which  innocence  witV 
infants  recedes,  affection  and  conjunction  are  also 
remitted,  and  that  successively,  even  to  separation. 
That  the  love  of  infants,  or  siovfre,  recedes  from  par- 
ents, according  to  the  recession  of  innocence  from 
them,  and  that  it  recedes  even  to  a  separation  of 
the  children  from  the  house,  with  men,  and  even  to 
a  rejection  from  presence  and  to  a  forgetfulness 
that  they  are  of  their  stock,  with  beasts  and  birds, 
is  known.  From  this,  as  from  a  confirmed  indica- 
tion, it  may  also  be  evident,  that  innocence,  flow- 
ing in  on  each  side,  produces  the  love  called 
storge.  —  C.  L.  398. 


418 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


Qaality  of  the  Love  or  Infants  and  Children, 
with  the  spiritual  and  the  natural. 

2084.  The  love  of  infants  with  spiritual  consorts 
is,  as  to  appearance,  like  the  love  of  infants  with 
natural  consorts ;  but  it  is  more  internal,  and 
thence  more  tender,  because  that  love  exists  from 
innocence,  and  from  the  more  immediate  recep- 
tion, and  thus  more  present  perception,  of  it  with 
themselves ;  for  the  spiritual  are  so  far  spiritual  as 
they  partake  of  innocence.  But  indeed  the  spirit- 
ual fathers  and  mothers,  after  they  have  tasted  the 
sweetness  of  innocence  with  their  infants,  love 
their^  children  altogether  otherwise  than  natural 
fathers  and  mothers:  the  spiritual  love  the  chil- 
dren from  their  spiritual  intelligence  and, moral 
life;  thus  they  love  them  from  the  fear  of  God, 
and  from  actual  piety  or  the  piety  of  life,  and  at 
the  same  time  from  the  affection  for,  and  applica- 
tion to,  uses  which  are  of  service  to  society,  thus 
from  the  virtues  and  good  morals  with  them ;  from 
the  love  of  these  principally  they  provide  for  and 
supply  their  necessities ;  wherefore,  if  they  do  not 
see  such  things  in  them,  they  alienate  the  mind 
(animum)  from  them,  and  only  from  duty  do  any 
thing  for  them.  With  natural  fathers  and  mothers, 
the  love  of  infants  is  indeed  also  from  innocence ; 
but  this,  when  received  by  them,  is  wrapped  around 
their  proper  love,  and  thence  from  the  latter,  and 
at  the  same  time  from  the  former,  they  love  the  in- 
fants, by  kissing,  embracing,  carrying,  bringing 
them  to  their  bosoms,  and  caressing  them  above  all 
measure,  and  regard  them  as  one  heart  and  one  soul 
with  themselves ;  and  then,  after  the  state  of  their 
infancy,  even  to  youth,  and  beyond  it,  while  inno- 
cence no  longer  operates  any  thing,  they  love  them 
not  from  any  fear  of  God,  and  actual  piety  or  piety 
of  life,  nor  from  any  rational  and  moral  intelligence 
with  them;  and  but  little,  and  scarcely  at  all,  do 
they  look  at  their  internal  affections,  and  thence  at 
their  virtues  and  good  morals,  but  only  at  the  ex- 
ternals, which  they  f  ivor  ;  to  these  they  adjoin,  af- 
fix and  agglutinate  their  love ;  thence  also  they 
shut  the  eyes  to  their  vices,  excusing  and  favoring 
them  :  the  reason  is,  because  with  them  the  love  of 
their  progeny  is  also  the  love  of  themselves,  and 
this  adheres  to  the  subject  on  the  outside,  and  does 
not  enter  into  it,  as  neither  does  the  love  itself  into 
themselves. 

2085.  Of  what  quality  the  love  of  infants  is,  and 
the  love  of  children,  wiiii  the  spiritual,  and  what 
with  the  natural,  is  evidently  seen  from  them  after 
death;  for  most  fathers,  when  they  come  thither, 
recollect  their  children,  who  had  deceased  before 
thein,  and  also  they  become  present,  and  recognize 
each  other.  The  spiritual  fathers  only  look  at  them, 
and  inquire  in  what  state  they  are,  and  rejoice  if  it 
is  well  with  tliem,  and  grieve  if  it  is  ill ;  and  after 
some  conversation  with  them,  instruction  and  ad- 
monition concernmg  a  heavenly  moral  life,  they 
separate  themselves  from  them,  and  before  sepa- 
ration teach  them,  that  they  are  no  longer  to  be 
remembered  as  fathers,  because  the  Lord  is  the 
sole  Father  to  all  in  heaven,  according  to  His 
words.  Matt,  xxiii.  1),  and  that  they  never  remem- 
ber them  as  children.  But  natural  fathers,  as 
soon  as  they  observe  themselves  living  after  death, 
and  recall  to  their  memory  the  children  who  had 
deceased  before  them,  and  also  become  present 
according  to  tlieir  longing  desire,  are  forthwith 
conjoined,  and  cohere  as  bundles  of  rods  tied  to- 
gether ;  and  then  the  father  is  continually  delight- 
ed from  the  sight  of  them,  and  from  conversation 
with  theia.     If  it  is  said  to  the  father,  that  some 


of  those  children  of  his  are  satans,  and  that  th.  y 
have  done  injuries  to  the  good,  he  nevertheleto 
holds  them  together  in  a  globe  around  him,  or  in  a 
company  before  him ;  if  he  himself  sees  that  they 
commit  mischief  and  do  evils,  still  he  does  not  a't 
all  attend  to  those  things,  nor  dissociate  any  one 
from  himself;  wherefore,  lest  such  a  mischievous 
cohort  should  continue,  they  are  from  necessity 
sent  away  together  into  hell,  and  there  the  father, 
in  presence  of  the  children,  is  shut  up  in  confine- 
ment, and  the  children  are  separated,  and  each  is 
sent  away  to  the  place  of  his  life.  —  C.  L.  40.5, 
40G. 

Concerning  Dippel.    Remarkable  Coinci> 
dence. 

208G.  A  certain  one  was  for  some  time  at  my 
lefl  side,  who  attcriipted  wicked  things  ;  I  did  not 
know  who  he  was,  because  he  acted  with  much 
subtlety,  so  that  I  was  scarcely  aware  of  his  influ- 
ence, but  yet  it  was  given  me  to  perceive  it.  He 
was  also,  as  it  were,  within  rne  on  the  left  side, 
and  I  called  him  a  most  vile  devil.  He  then  re- 
ceded to  a  station  in  front  a  little  higher  up,  and 
spake,  but  he  induced  a  common  (or  general) 
sphere  of  ideas,  which  cannot  be  described.  It 
was  however  such  that  there  was  no  idea  of  par- 
ticulars, and  yet  he  spake  as  if  from  particulars, 
for  all  discourse  is  of  particulars.  A  similar 
sphere  I  do  not  recollect  of  having  perceived  be- 
fore, that  is,  of  one's  speaking  in  such  a  general 
kind  of  sphere.  His  sphere  therefore  was  the 
sphere  of  his  nature,  the  nature  of  one  who  was 
bound  to  no  principles,  but  was  in  general  op- 
posed to  all,  whoever  they  might  be,  of  whatever 
principle  or  whatever  faith.  He  therefore  arrayed 
himself  against  all,  and  could  ingeniously  refute 
and  vilify  them,  while  he  himself  knew  nothing  of 
truth  and  good.  I  afterwards  wondered  that  such 
a  genius  (or  character)  should  exist  —  one  that 
could  refute  others  with  so  much  dexterity,  and 
sting  them  so  keenly,  when  yet  it  was  not  from 
the  knowledge  of  truth. 

2087.  He  afterwards  approached  nearer,  and 
appeared  at  first  black  in  the  face.  At.  length  ad- 
vancing still  nearer,  and  being  in  a  certain  light, 
he  took  an  earthen  flask,  of  a  grayish  white  ap- 
pearance, and  came  up  to  me  with  the  flask  in  his 
hand,  that  he  might  offer  it  to  me  to  drink  from,  at 
the  same  time  insinuating  that  it  (contained)  ex- 
cellent wine,  so  that  I  began  to  be  almost  per- 
suaded to  comply,  for  I  knew  not  who  he  was ;  but 
I  was  presently  informed  that  it  was  Dippel,  and 
that  he  displayed  this  flask  of  wine  because  he  for- 
merly practised  the  same  stratagem,  when  in  con- 
sequence of  his  becoming  angry  with  any  one  for 
contradicting  him,  he  would  give  him  wine  con- 
taining some  poisonous  mixture,  that  he  might  de- 
stroy his  understanding,  and  cause  him  to  know  no 
more  what  he  said  than  if  he  had  been  an  infant. 
He  was  moreover  of  such  a  character  in  respect 
to  those  whom  he  deceived,  from  whom  he  took 
away,  as  it  were,  all  understanding  of  truth  and 
good  ;  and  even  those  who  adhered  to  him  (seemed 
to  know  nothing)  except  his  own  opinion.  I  had 
myself  been  among  those  who  adhered  to  him,  and 
had  heard  the  various  things  collected  from  his 
writings,  but  could  not  retain  in  memory  the  least 
item,  nor  know  what  I  thought,  nor  even  help 
thinking  things  absurd.  Such  was  his  contrariety 
even  to  those  who  adhered  to  him,  as  to  take  away 
all  their  intelligence  of  truth  and  good,  and  leav- 
ing them  in  a  kind  of  delirium,  not  knowing  what 
they  were  about;  yet  still  they  adhered  to  him. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


419 


Whether  therefore  he  gave  such  a  poisonous 
draught  to  any  one,  or  whether  by  the  flask  and 
the  wine  was  signified  such  a  quality  in  himself 
which  he  imparted  to  others  who  adhered  to  him, 
I  know  not;  it  might  be  both. 

2088.  His  quality  was  represented  to  me  by  a 
great  hurdle  (or  crate)  of  teelh  of  a  yellowish  hue, 
like  teeth  indeed,  but  so  large  as  to  be  monstrous, 
so  that  the  entire  face  was  apparently  nothing  but 
teeth.  —  S.  D.  3485-3487.* 


*  It  will  be  observed  that  tliis  personage  is  iiitrodiiocd  by  Swc- 
ilenborg  without  any  note  of  his  cliararter  or  profession  while  liv- 
ing, but  "  liaviriK  recently  met  with  a  sketch  of  his  history  (says 
one)  in  Jung  Stilliiig's  Theobald,  or  the  Fanatic,  we  here  insert 
it,  together  with  the  article  from  the  Diary,  that  the  reader  may 
judge  of  the  points  of  coincidence  between  the  character  of  the 
man  in  this  world,  and  his  state  in  the  next. 

Stilling,  having  described  the  extremely  depressed  state  of  re- 
ligion in  Germany,  and  other  countries  of  Europe,  at  about  the 
middle  of  the  last  century,  goes  on  to  say  :  —  "  In  this  exceeding- 
ly low  state  of  the  church,  two  men  made  their  appearance,  es- 
sentially different  in  character,  who  proved  a  severe  scourge  to 
tlie  clergy.  The  one  was  the  well-known  Hochman,  whose 
name  was  familiar  throughout  tJie  Netherlands  ;  and  the  other 
was  llic  distinguished  Dr.  Dippel,  or  as  he  terms  himself  in  his 
writings.  Christian  Democritus.  These  two  men  were  the  chief 
promoters  of  enthusiasm,  pietism,  separatism,  and  I  may  add  of 
irue  religion,  in  Germany."  After  devoting  several  pages  to  a 
graphic  account  of  the  life  and  labors  of  Hochman,  he  continues: 
— "  I  have  thus  far  endeavored  to  portray  the  character  of  one 
of  the  founders  of  separatism  ;  I  now  proceed  to  describe  the  oth- 
er, the  foro-nieiitioiied  Dr.  Dippel.  'J'his  man,  if  I  mistake  not, 
was  a  Saxon  by  birth  ;  he  studied  at  Strasburg,  but  having  fallen 
in  with  the  writings  of  Paracelsus  and  Bchnien,  and  other  niy.s- 
tics,  he  fully  adopted  their  principles.  His  design  was  to  become 
a  professor  of  theology,  but  he  was  disappointed  in  his  hopes  of 
promotion.  He  was  a  man  of  a  powerful  mind,  stern  of  purpose, 
haughty  in  demeanor,  aspiring  in  disposition,  and  witlial  |H)s- 
sessod  of  a  talent  of  most  biting  sarcasm,  that  made  him  proof 
against  every  thing  like  fear.  He  would  have  been  a  clergyman, 
and  I  fully  believe  that  had  he  taken  orders,  he  would  soon  have 
risen  from  the  lowest  to  the  very  highest  degree  of  promotion. 
The  sjiirit  of  reform  was  deeply  inlaid  in  his  character  ;  and  his 
perpetual  clforts  to  reduce  the  power  of  the  clergy,  drew  upon 
iiim  universal  hatred.  He  thereby  lost  all  hopes  of  promotion, 
and  accordingly  betook  liim.self  to  the  study  of  medicine,  in  which 
he  made  wonderful  proficiency.  During  the  celebrated  visit  of 
tile  Czar  I'cter  to  Germany,  Dippel  was  induced  by  S(jnie  means 
til  accompany  him  to  Russia,  and  was  there  soon  promoted  to  the 
office  of  chief  physician.  It  is  well  known  that  the  Czar  with  all 
Ills  great  talents,  was  often  disposed  to  exceed  the  bounds  of  mod- 
vralioii,  and  was  at  times  excessively  severe  in  his  treatment  of 
those  under  him.  We  ought  not  however  to  judge  him  by  the 
same  rules  that  we  would  a  ruler  of  a  highly  civilized  people. 
lie  had  a  rude  nation  to  govern,which,  as  obstinate  children,  often 
needed  the  rod,  when  milder  and  more  rational  methods  were 
unavailing.  Dippel  could  not  endure  the  perpetual  hanging  and 
knoutiiig  which  he  was  caused  to  witness,  and  proceeded  to  re- 
nionslrale  with  the  emperor,  but  as  that  was  useless,  he  under- 
took to  reprimand  him,  and  the  consequence  was  that  he  was 
Roon  cashiered  from  his  .service.  Dippel  went  from  Moscow  to 
Stockholm,  in  Sweden,  where  he  remained  for  some  time,  and 
performed  many  wonderful  cures,  for  he  wa.s  in  fact  a  highly  ca- 
pable physician 

"There  is  one  amusing  instance  of  his  ingenuity  which  I  must 
here  undertake  to  describe.  In  order  to  illustrate  the  character  of 
the  man.  A  certain  distinguished  citizen  of  Stockholm  became 
hypochondriacal,  and  was  seized  with  the  fancy  that  he  must  lie 
perpetually  in  bed.  He  had  no  rest  either  day  or  night,  from  the 
apprehen.sion  that  whenever  he  opened  his  eyes  he  saw  a  ghost 
before  him.  The  wretched  man  was  reduced  exceedingly  low, 
and  all  the  physicians  who  had  attempted  to  cure  him,  were  baf- 
fled and  gave  him  up  in  despair.  A  number  believed  that  he  was 
bewitched.  At  length  Dippel  was  consulted.  He  visited  him, 
and  without  saying  a  wurd  paced  up  and  down  the  room  with 
tlie  utmost  gravity,  and  ever,  now  and  then  cast  a  majestical 
glance  toward  the  bed.  He  then  .sat  down  near  the  sick  man : 
Dippel  was  a  man  of  most  dignihcd  appearance,  a  certain  majes- 
ty lay  in  his  countenance  that  could  be  more  easily  seen  than 
described;  he  also  went  very  richly  dressed.  'I  uiulerstand,' 
said  he,  '  that  you  are  vexed  by  a  giiost.' '  '  O,  yes,  it  has  tor- 
mented me  so  long  that  1  fear  1  shall  die,  and  then  God  only 
knows  what  will  become  of  me."  '  That  is  a  most  dreadful  ca- 
lamity—  but  where  is  it,  I  do  not  see  it ."  '  'i'here  it  presses  it- 
self up  close  to  the  wall  ;  (J,  I  wish  somebody  could  once  see  it 
—  look  there  at  its  horrible  countenance  —  how  it  grins;  it  is 
dressed  in  a  gray  coat,  and  glides  along  there  toward  the  corner.' 
Dippel  pretended  to  look  for  it,  and  then  said,  '  Now  I  will  open 
my  eyes,  and  then  I  think  I  shall  see  it.'  He  accordingly  anoint- 
ed his  eyes  and  went  through  certain  ceremonies.  Now  he  pro- 
fessed to  see  the  ghost  as  well  as  the  man  himself.  '  Ves,'  said 
lie, 'it  is  a  monstrous  fellow,  but  I  will  soon  drive  him  to  his 
own  abode,  that  he  shall  never  be  permitted  to  set  foot  upon 
eartii  again.'  He  then  described  the  ghost  minutely  to  the  man, 
and  showed  him  where  it  moved  .so  accurately  that  the  sick  man 
cried  out  with  joy.  '  There  now  am  I  not  right;  and  you,  sir,  1 
believe,  are  the  only  man  that  can  help  me.'  Dippel  then  re- 
turned home,  and  masked  one  of  bis  servants  in  a  form  e.xactly 


The  People  of  France. 

2089.  "The  ten  horns  which  thou  sawest,  are 
ton  kings  who  have  received  no  kingdoms  as  yet,'* 
(Rev.  xvii.  12,;  signifies,  the  Word  as  to  its  power 
derived  from  divint;  truths  among  those  who  are  in 
th(!  kii^gdoiii  of  France,  and  are  not  so  much  un- 
der tlie  yoke  of  the  po|)ish  dominion,  with  whom, 
nevertheless,  there  is  not  as  yet  a  church  altogeth- 
er separated  from  tlie  Roman  Catholic  religion. 
.  .  .  It  is  said  that  there  is  not  as  yet  among 
those  who  are  in  the  kingdom  of  Franco  a  church 
altogether  separated  fi»m  the  Roman  Catholic  re- 
ligion, because  they  adhere  to  that  religion  in  its 
exU'rnals,  but  not  so  much  in  internals.  Exter- 
nals are  formalities,  and  internals  are  essentials. 
The  reason  why  they  still  adhere  to  it,  is,  because 
there  are  so  many  monasteries  there,  and  because 
the  priesthood  there  is  under  the  pope's  jurisdic- 
tion, and  these  are  guided  in  every  formality  ac- 
cording to  papal  edicts  and  statutes,  from  which 
circumstance  many  do  still  continue  in  the  essen- 
tials of  that  religion,  wherefore  the  church  there  is 
not  yet  separated.  This  is  what  is  signified  by 
their  having  received  no  kingdom  as  yet.  — A.  R. 
740. 

The  Priesthood. 

2090.  The  clergy,  because  they  are  to  teach 
doctrine  from  the  Word  concerning  the  Lord,  and 
concerning  redemption  and  salvation  by  Him,  are 
to  be  inauguratetl  by  the  covenant  [or  promise, 
sponsioneni]  of  the  Holy  Spirit,  and  by  the  repre- 
sentation of  its  translation ;  but  it  is  received  by 
the  clergy  according  to  the  faith  of  their  life. 

2091.  The  Divine  (Proceeding),  which  is  under- 
stood by  the  Holy  Spirit,  proceeds  from  the  Lord 
through  the  clergy  to  the  laity,  by  preachings,  ac- 
cording to  the  reception  of  the  doctrine  of  truth 
thence  derived.  And  also  by  the  sacrament  of 
the  Holy  Supper,  according  to  repentance  before 
receiving  it.  —  Canons  of  the  JVew  Church,  p. 
30. 

2092.  With  respect  to  priests,  they  ought  to 
teach  men  the  way  to  heaven,  and  also  to  lead 
them  ;  they  ought  to  teach  them  according  to  the 
doctrine  of  their  church  derived  from  the  Word, 
and  they  ought  to  lead  them  to  live  according  to 
it.     Priests  who  teach  truths,  and  thereby  lead  V> 

corresponding  to  the  ghost  described  to  him  by  his  patient.  In 
the  evening  he  went  with  his  servant,  and  placed  him  near  the 
foot  of  the  lied  behind  the  curtain,  so  that  the  sick  man  might  not 
see  him.  He  then  commenced  his  conjurations,  and  the  servant 
softly  slipped  out  along  the  wall.  When  the  sick  man  opened 
his  eyes  he  saw  the  ghost  more  plainly  than  ever ;  and  Dippel 
began  to  exorcise  the  ghost  with  a  whip,  and  to  conjure  it,  until 
he  induced  it  to  promise  to  take  its  departure,  and  nevermore 
trouble  his  patient.  He  then  used  tunic  medicines,  and  restored 
the  sick  man  to  the  perfect  enjoyment  of  health. 

"  His  rancor  against  the  clergy  found  full  nourishment  in  Swe- 
den, where  ignorance,  stupidity  and  spiritual  arrogance,  flour- 
ished in  a  still  greater  degree  than  in  Germany  it.self.  He  spnkc 
and  wrote  against  the  clergy,  and  was  so  extremely  caustic,  in  his 
satires,  that  ho  was  apprehended,  and  imprisoned  in  the  isle  ol 
Dornholm.  How  long  he  remained  there  I  am  not  able  to  state, 
nor  indeed  the  mode  of  his  release.  Suffice  it  to  s.iy  that  he  re- 
turned to  Germany,  and  after  many  wonderful  trials  and  perse- 
cutions, which  he  drew  upon  himself  by  his  haughty  anil  censo- 
rious disposition,  he  eventually  took  refuge  at  IScrlinberg.  In 
this  and  the  neighboring  regions,  he  acquired  an  astonishing  in- 
fluence, spreading  fur  and  wide  tlie  principles  of  the  most  rigid 
separatism.  His  writings  all  show  an  overbearing,  imperious, 
and  satirical  character;  and  his  admirers  and  followers  were 
persons  of  the  same  unpleasant  and  unendurable  disposition. 
Dippel's  religious  principles  were  a  mixture  of  Socinianisin  and 
Naturalism.  Towards  the  end  of  life  he  viewed  Christ  as  an  in- 
different being.  He  united  the  morality  of  the  mystics  with  the 
doctrines  of  the  later  theologians,  and  with  certain  otiicr  fanati- 
cal sentiments.  His  whole  system,  if  it  may  be  termed  such, 
was  a  singular  Koagepodge.  I  can  certify  to  the  truth  of  what 
1  say  in  relation  to  his  character,  for  he  resided  in  my  own  im- 
mediate vicinity,  and  all  that  1  state  is  what  1  know  personally, 
or  have  derived  from  undoutled  authority."  —  StiUing's  Theo- 
bald,  p.  25-i^ 


420 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


the  good  of  life,  and  so  to  the  Lord,  are  the  good 
shepherds  of  the  sheep  ;  but  they  who  only  teach, 
and  do  not  lead  to  the  good  of  life,  and  so  to  the 
Lord,  are  the  evil  shepherds. 

2093.  Priests  ought  not  to  claim  to  themselves 
any  power  over  the  souls  of  men,  inasmuch  as 
they  do  not  know  in  what  state  the  interiors  of  a 
man  are  ;  still  less  ought  they  to  claim  the  power 
of  opening  and  shutting  heaven,  since  that  power 
belongs  to  the  Lord  alone. 

2094.  Dignity  and  honor  ought  to  be  paid  to 
priests  on  account  of  the  sanctity  of  their  office ; 
but  they  who  are  wise  give  the  honor  to  the  Lord, 
from  whom  all  sanctity  is  derived,  and  not  to  them- 
selves ;  whilst  they  who  are  not  wise  attribute  the 
honor  to  themselves,  whereby  they  take  it  from 
the  Lord.  They  who  attribute  honor  to  them- 
selves, on  account  of  the  sanctity  of  their  office, 
prefer  honor  and  gain  to  the  salvation  of  souls, 
which  they  ought  to  provide  for ;  but  they  who 
give  the  honor  to  the  Lord,  and  not  to  themselves, 
prefer  the  salvation  of  souls  to  honor  and  gain. 
The  honor  of  any  employment  is  not  in  the  person, 
but  is  adjoined  to  him  according  to  the  dignity  of 
the  thing  which  he  administers  ;  and  what  is  ad- 
joined does  not  belong  to  the  person  himself,  and 
is  also  separated  from  him  with  the  employment. 
All  personal  honor  is  the  honor  of  wisdom  and  the 
fear  of  the  Lord. 

2095.  Priests  ought  to  teach  the  people,  and 
to  lead  them  by  means  of  truths  to  the  good  of 
life,  but  still  they  ought  to  force  no  one,  since  no 
one  can  be  forced  to  believe  contrary  to  what  he 
thinks  from  his  heart  to  be  truth.  He  who  believes 
otherwise  than  the  priest,  and  makes  no  disturb- 
ance, ought  to  be  left  in  peace  ;  but  he  who  makes 
disturbance  ought  to  be  separated  ;  for  this  also  is 
agreeable  to  order,  for  the  sake  of  which  the 
priesthood  is  established.  —  H.  D.  315-318. 

Baptism. 

2096.  Baptism  is  an  introduction  into  the  Chris- 
tian church,  and  was  instituted  in  the  place  of 
circumcision.  As  circumcision  was  a  sign  that 
they  were  of  the  Israelitish  church,  so  baptism  is  ; 
a  sign  that  they  are  of  the  Christian  church.  Cir- 
cumcision signified  the  rejection  of  the  lusts  of 
the  flesh,  and  thus  purification  from  evils  ;  baptism 
also  signifies  the  like.  .  •  .  The  reason  why 
John  baptized  in  the  Jordan,  was  because  the 
entrance  into  the  land  of  Canaan  was  through 
that  river ;  and  by  the  land  of  Canaan  was  signi- 
fied the  church,  because  it  was  there ;  and  thence, 
by  the  Jordan,  introduction  into  it. 

2097.  Itt  the  heavens  infants  are  introduced  by 
baptism  into  the  Christian  heaven,  and  angels  are 
there  assigmnl  to  them  by  the  Lord,  to  take  care  of 
them.  Wherefore,  as  soon  as  infants  are  baptized, 
angels  are  appointed  over  them,  by  whom  they 
are  kept  in  a  state  of  receiving  faith  in  the  Lord  ; 
and  as  they  grow  up,  and  come  to  the  exercise  of 
their  own  right  and  their  own  reason,  the  guardi- 
an angels  leave  them,  and  they  associate  to  them- 
selves such  spirits  as  make  one  with  their  life  and 
faith.  Whence  it  is  manifest,  that  baptism  is  an 
insertion  among  Christians  also  in  the  spiritual 
world. 

2098.  That  not  only  infants,  but  also  all,  are 
inserted  by  baptism  among  Christians  in  the  spir- 
itual world,  is  because  people  and  nations  in  that 
»»orld  arc  distinguished  according  to  their  religions ; 
Christians  are  in  the  middle,  Mahometans  around 
them,  idolaters  of  various  kinds  behind  them,  and 
Jews  at  the  sides.     Moreover,  all  of  the  same  re- 


ligion are  arranged  into  societies  in  heaven  ac- 
cording to  the  affections  of  love  to  God  and  to- 
wards the  neighbor  ;  in  hell  into  congregations 
according  to  the  affections  opposite  to  those  two 
loves,  thus  according  to  the  lusts  of  evil.  On  the 
distinct  arrangement  there,  the  preservation  of  the 
whole  universe  depends,  and  this  distinction  can- 
not be  effected,  unless  every  one,  after  he  is  born, 
be  known  by  some  sign,  indicating  to  what  reli- 
gious assembly  he  belongs ;  for  without  the 
Christian  sign,  which  is  baptism,  some  Mahometan 
spirit,  or  some  one  of  the  idolaters,  might  apply 
himself  to  Christian  infants  newly  born,  and  also 
to  children,  and  infuse  into  them  an  inclination  for 
his  religion,  and  thus  draw  away  their  mind  and 
alienate  them  from  Christianity,  which  would  be 
to  distort  and  destroy  spiritual  order.  —  T.  C.  R. 
()74,  077,  678. 

2099.  From  what  has  been  said  before  and  now, 
it  may  be  seen,  that  the  three  uses  of  baptism  co- 
here as  one  ;  in  like  manner  as  the  first  cause,  the 
mediate  cause,  which  is  the  efficient,  and  the  ulti- 
mate cause,  which  is  the  effect,  and  the  end  itself 
for  tlie  sake  of  which  the  former  were.  For  the 
first  use  is,  that  one  may  be  named  a  Christian  ;  tlie 
second,  following  from  this,  is,  that  he  may  know 
and  acknowledge  the  Lord  the  Redeemer,  Regen- 
erator and  Savior  ;  and  the  third  is,  that  he  may  be 
regenerated  by  Him,  and  when  this  is  done,  he  is 
redeemed  and  saved.  Since  these  three  uses  follow 
in  order,  and  join  themselves  together  in  the  last, 
and  thence,  in  the  idea  of  the  angels,  cohere  as 
one,  therefore,  wlien  baptism  is  performed,  read 
in  the  Word,  and  named,  the  angels  who  are  pres- 
ent do  not  understand  baptism,  but  regeneration  ; 
wherefore  by  these  words  of  the  Lord,  "  Whosoever 
believcth  and  is  baptized,  shall  be  saved,  but  who- 
soever believeth  not  shall  be  condemned,"  Mark 
xvi.  16,  this  is  understood  by  the  angels  in  heaven, 
that  he  who  acknowledges  the  Lord  and  is  regen- 
erated is  saved.  —  T.  C.  R.  685. 

2100.  As  to  what  concerns  the  baptism  of  John, 
it  represented  the  cleansing  of  the  external  man  ; 
but  the  baptism  which  is  at  this  day  with  Chris- 
tians, represents  the  cleansing  of  the  internal 
man,  which  is  regeneration :  wherefore  it  is  read, 
that  John  baptized  with  water,  but  that  the  Lord 
baptizes  with  the  Holy  Spirit  and  fire  ;  and  there- 
fore the  baptism  of  John  is  called  the  baptism  of 
repentance.  —  T.  C.  R.  690. 

2101.  Since  baptism  is  for  a  sign  and  for  a 
memorial  of  those  things,  therefore  a  man  may  be 
baptized  when  an  infant,  and  if  he  be  not  bap- 
tized then,  he  may  be  baptized  when  he  is  an  adult- 

2102.  Let  it  be  known  therefore  to  those  who 
are  baptized,  that  baptism  itself  gives  neither 
faith  nor  salvation,  but  tluit  it  testifies  that  they 
will  receive  faith,  and  that  they  will  be  saved,  if 
they  are  regenerated.  —  H.  D.'206,  207. 

The  Holy  Supper. 

2103.  Baptism  is  an  introduction  into  the  church, 
but  the  Holy  Supper  is  an  introduction  into  heav- 
en. Those  two  sacraments,  baptism  and  the  holy 
supper,  are  as  it  were  two  gates  to  eternal  life. 
Every  Christian  man  by  baptism,  which  is  the  first 
gate,  is  admitted  and  introduced  into  the  things 
which  the  church  teaches  from  the  Word  concern- 
ing another  life  ;  which  all  are  means  by  which 
man  may  be  prepared  for  and  led  to  heaven.  The 
other  gate  is  the  holy  supper,  through  which  every 
man  who  has  suffered  himself  to  be  prepared  and 
led  by  the  Lord,  is  admitted  and  introduced  into 
heaven.  —  T.  C.  R.  721. 


WRITINGS   OF   EMANUEL   SWEDEKBORG. 


421 


2104.  The  Holy  Supper  was  instituted  by  tlin 
Lord,  that  by  means  thereof  there  may  be  a  con- 
junction of  the  church  with  lieaveii,  tluis  witli  the 
Lord;  it  is  therefore  the  most  holy  thing  of  wor- 
ship. 

2105.  But  in  wliat  manner  conjunction  is  effected 
by  it  is  not  apprehended  by  those  wlio  do  not  iinow 
any  thing  concerninn"  the  internal  or  spiritual  sense 
of  the  Word,  for  they  do  nut  tliink  beyond  the  ex- 
ternal sense,  which  is  the  sense  of  the  letter. 
From  the  internal  or  spiritual  sense  of  the  Word 
it  is  known  what  is  signified  by  body  and  blood, 
and  what  by  bread  and  wine,  also  what  ia  signified 
by  eating. 

2101).  In  that  sense,  the  body  or  flesh  of  the 
Lord,  is  the  good  of  love,  as  is  the  bread  likewise ; 
and  'he  blood  of  the  Lord  is  the  good  of  faith,  as 
is  the  wine  likewise ;  and  eating  is  appropriation 
and  civnjunction.  The  angels,  who  are  attendant 
on  man  when  he  receives  the  sacrament  of  the 
supper,  understand  those  things  in  no  other  man- 
ner;  for  they  perceive  all  tilings  spiritually. 
Hence  it  is  that  a  holy  principle  of  love  and  a 
holy  principle  of  faith  then  flow  in  with  man  from 
the  angels,  thus  tiirough  heaven  from  the  Lord  ; 
hence  there  is  conjunction. 

2107.  From  these  considerations  it  is  evident,  tliat 
when  man  takes  the  bread,  which  is  the  boiiy,  ho  is 
conjoined  to  tiie  Lord  by  means  of  the  good  of  love 
to  Him  from  Him ;  and  when  he  takes  the  wine, 
which  is  the  blood,  he  is  conjoined  to  the  Lord  by 
means  of  the  good  of  faith  in  Him  from  Him.  But 
It  is  to  be  noted,  that  conjunction  witli  the  Lord 
by  means  of  the  sacrament  of  the  supper  is  eff"ect- 
ed  solely  with  those  who  are  in  the  good  of  love 
to,  and  faith  in,  the  Lord  from  the  Lord  ;  with 
these  there  is  conjunction  by  means  of  the  holy 
supper  ;  with  others  there  is  presence,  but  not  con- 
junction. 

2108.  Besides,  the  holy  supper  includes  and 
comprehends  all  the  divine  worship  instituted  in  the 
Israelitish  church ;  for  the  burnt  offerings  and 
sacrifices,  in  which  the  worship  of  that  church 
principally  consisted,  were  called,  in  a  single  word, 
bread  ;  hence  also  the  holy  supper  is  its  comple- 
tion. — /i.  D.  210-214. 

2109.  Those  come  to  the  Holy  Supper  worthily, 
who  are  in  faith  in  the  Lord,  and  in  charity  to- 
wards the  neighbor,  thus  who  are  regenerate.  — 
T.  C.  R.  722. 

2110.  The  Holy  Supper  is  to  those  who  come 
to  it  worthily,  as  a  signing  and  seal  that  they  are 
the  sons  of  God,  because  the  Lord  is  then  present 
as  to  his  Human. 

2111.  But  those  who  die  in  infancy  or  child- 
hood, and  thus  do  not  attain  such  an  age  that  they 
can  worthily  come  to  the  Holy  Supper,  are  in- 
troduced by  the  Lord  by  means  of  baptism. 

2112.  The  Holy  Supper  is,  therefore,  as  it  were 
a  signing,  a  seal,  a  ticket,  and  the  witnessing  of  a 
commission,  even  before  the  angels,  that  they  are 
the  sons  of  God,  and  moreover  as  a  key  to  the 
house  in  heaven  where  they  will  dwell  to  eternity. 
—  T.  a  R.  728-730. 

The  Tea  Commandments. 

2113.  There  is  not  a  nation  in  the  whole  world 
which  does  not  know,  that  it  is  evil  to  kill,  to  com- 
mit adultery,  to  steal,  and  to  testify  falsely  ;  and 
also,  unless  these  evils  were  guarded  against  by 
laws,  that  kingdom,  republic,  and  any  established 
society  whatever,  would  be  done  with.  Who, 
then,  can  suppose,  that  the  Israelitish  n:ition  was 
so  stupid  above  others,  that  it  did  not  know  that 


'  those  things  were  evils  ?  On  which  account  one 
may  wonder  that  those  laws,  universally  known 
in  the  world,  were  pronmlgated  with  so  great  a 
miracle  from  mount  Sinai  by  Jehovah  himself. 
But  hear  ;  they  were  promulgated  with  so  great  a 
miracle,  that  they  iniglit  know,  that  those  laws 
were  not  only  civil  and  moral  laws,  but  also  divine 
laws  ;  and  that  to  do  contrary  to  them,  was  not 
only  to  do  evil  against  the  neighbor,  that  is,  a 
fellow-citizen  and  society,  but  was  also  to  sin 
against  God.  Wherefore  those  laws,  by  promul- 
gation from  mount  Sinai  by  Jehovah,  were  made 
also  laws  of  religion.  It  is  evident,  that  wJiLit- 
evcr  Jehovah  commands,  He  commands,  that  it 
may  be  of  religion,  and  thus  that  it  is  to  be  done 
for  the  sake  of  salvation.  But  before  the  com- 
mandments are  explained,  something  is  to  be  pre- 
mised concerning  their  holiness,  that  it  may  be 
manifest  that  religion  is  in  them. 

2114.  The  commandments  of  the  decalogue, 
because  tliey  were  the  first  fruits  of  the  Word, 
and  tlience  the  first  fruits  of  the  churcii  about  to 
be  instituted  with  tlie  Israelitish  nation,  and  be- 
cause they  were,  in  a  short  summary,  an  assem- 
blage of  all  things  of  religion,  by  which  conjunc- 
tion of  God  with  man  and  of  man  witli  God  is 
given,  therefore  they  were  so  holy,  that  nothing 
is  holier.  That  they  were  most  holy,  is  evidently 
manifest  from  these  things  following:  That  the 
Lord  Jehovah  himself  descended  upon  mount 
Sinai  in  fire  and  with  angels,  and  thence  promul- 
gated them  with  a  living  voice,  and  that  the  moun- 
tain was  hedged  around,  lest  any  should  draw 
near  and  die.  That  neither  the  priests  nor  the 
elders  approached,  but  Moses  alone.  That  those 
commandments  were  written  upon  two  tables  of 
stone,  by  the  finger  of  God.  That  when  Moses 
brought  down  those  tables  the  second  time,  his 
face  beamed.  TJiat  the  tables  were  afterwards 
laid  up  in  the  ark,  and  the  latter  inmostly  in  the 
tabernacle,  and  over  it  was  set  the  propitiatory, 
and  upon  this  were  placed  cherubs  of  gold  ;  that 
this  inmost  in  the  tabernacle,  where  tlie  ark  was, 
was  called  the  holy  of  holies.  That  without  the 
veil,  within  which  that  ark  was,  were  arranged 
many  things,  whicli  represented  the  holy  tilings  of 
heaven  and  the  church,  which  were  the  table  over- 
laid with  gold,  upon  which  was  the  bread  of  faces ; 
the  golden  alter,  uj)on  which  incense  was  burned  : 
and  the  golden  candlestick  with  seven  lamps  ;  also 
the  curtains  round  about,  of  fine  linen,  purple  and 
scarlet.  The  holiness  of  the  whole  of  this  taber- 
nacle was  from  notliing  else,  than  from  tlie  law 
which  was  in  the  ark.  On  account  of  the  holiness 
of  the  tabernacle,  from  the  law  in  the  ark,  all  the 
Israelitish  people  by  command  encamped  around 
it,  in  order,  according  to  the  tribes,  and  marched 
in  order  after  it ;  and  then  a  cloud  was  over  it  by 
day,  and  a  fire  by  night.  On  account  of  the  holi- 
ness of  that  law,  and  the  presence  of  Jehovah  in 
it,  Jehovah  spoke  with  Moses  upon  the  propitia- 
tory between  the  cherubs,  and  the  ark  w-as  called 
Jehovah  there.  That  it  was  not  lawful  for  Aaron 
to  enter  within  the  veil,  except  with  sacrifices  and 
incense,  lest  he  should  die.  On  account  of  the 
presence  of  Jehovah  in  that  law  and  around  it, 
miracles  also  were  done  by  the  ark  in  which  that 
law  was ;  as  that  the  waters  of  the  Jordan  were 
divided  ;  and,  while  the  ark  rested  in  the  middle 
of  it,  the  people  passed  over  on  dry  ground.  That 
by  its  being  carried  around,  the  walls  of  Jerichc 
fell  down.  That  Dugoii,  the  god  of  the  Philis- 
tines, first  fell  on  his  face  before  it,  and  afterwards 
being  severed  from  the  head  with  the  two  palm-s 


422 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SriRITUAL 


of  the  hands,  lay  upon  the  threshold  of  the  tem- 
ple. That  on  account  of  it,  the  Bethshernites 
were  smitten,  to  several  thousands.  That  Uzzah, 
because  he  touched  it,  died.  That  this  ark  was 
introduced  by  David  into  Zion,  Avith  a  sacrifice 
and  jubilations;  and  afterwards  by. Solomon  into 
the  temple  at  Jerusalem,  where  it  made  its  secret 
recess,  besides  many  other  things  ;  from  which  it 
is  manifest,  that  the  decalogue  was  holiness  itself 
in  the  Israelitish  church.  —  T.  C.  R.  282,  283. 

2115.  So  great  holiness  and  so  great  power 
were  in  that  law,  because  it  was  a  summary  of  all 
things  of  religion  ;  for  it  was  written  upon  two 
tables,  one  of  which  contains,  in  a  summary,  all 
things  which  regard  God ;  and  the  other,  in  a 
summary,  all  things  which  regard  man  :  therefore 
the  commandments  of  that  law  are  called  The 
Ten  Words,  Ex.  xxxiv.  28  :  Deut.  iv.  13 ;  ix.  4. 
They  were  so  called,  because  ten  signifies  all, 
and  words  signify  truths  ;  for  there  were  more  than 
ten  words. 

21 IG.  From  a  sight  of  the  two  tables,  it  is  mani- 
fest, that  they  were  so  conjoined,  that  God  from 
his  table  may  look  to  man,  and  that  man  from  his 
may  look  to  God,  reciprocally ;  and  thus  that 
there  is  a  reciprocal  looking,  which  is  such,  that 
God,  on  his  part,  never  ceases  to  look  at  man,  and 
to  work  such  things  as  are  of  his  salvation  ;  and 
if  man  receives  and  does  those  things  which  are 
in  his  table,  reciprocal  conjunction  is  effected.  — 
T.  C.  R.  28G,  287. 

2117.  That  the  decalogue,  in  the  spiritual  and 
celestial  sense,  contains,  universally,  all  the  pre- 
cepts of  doctrine  and  of  life,  thus  all  things  of 
faith  and  charity,  is  because  the  Word,  in  the 
sense  of  the  letter,  in  every  and  each  thing  of  it, 
or  in  the  whole  and  in  every  part,  contains  two  in- 
terior senses ;  one  which  is  called  spiritual,  and 
another  which  is  called  celestial ;  and  because,  in 
these  senses,  divine  truth  is  in  its  light,  and  divine 
goodness  in  its  heat.  Now,  because  the  Word, 
in  the  whole  and  in  every  part,  is  such,  it  is  ne- 
cessary that  the  ten  commandments  of  the  deca- 
logue be  explained  according  to  those  three  senses, 
which  are  called  natural,  spiritual,  and  celestial. 
-  T.  C.  R.  289. 

The  First  Commandment. 

2118.  "  There  shall  not  be  to  Thee  another  God 
Defore  my  faces."  The  natural  sense,  which  is 
the  sense  of  the  letter,  is,  that  idols  are  not  to  be 
worshipped.  It  is  also  meant,  that  no  man,  dead 
or  alive,  is  to  be  worshipped  as  a  god  ;  which  also 
was  done  in  Asia  and  around  it,  in  various  places. 
It  is  also  meant,  that  not  any  one,  except  God, 
and  not  any  thing,  except  that  which  proceeds 
from  God,  is  to  be  loved  above  all  things,  for  he  who 
and  that  which  is  loved  above  all  things,  is  to  the 
lover  a  god  and  divine  ;  as,  whosoever  loves  himself 
above  all  things,  or  also  the  world,  to  him  himself  or 
the  world  is  his  god. 

2119.  The  spiritual  sense  of  this  commandment 
is,  that  no  other  God  than  the  Lord  Jesus  Christ 
is  to  be  worshipped,  because  He  is  Jehovah,  who 
came  into  the  world  and  made  redemption,  with- 
out which,  not  any  man,  nor  any  angel,  could  have 
been  saved. 

2120.  The  celestial  sense  of  this  commandment 
is,  that  Jehovah  the  Lord  is  Infinite,  Immense  and 
Eternal ;  that  He  is  Onmipotent,  Omniscient  and 
Omnipresent;  that  He  is  the  First  and  the  Last, 
the  Beginning  and  the  End  ;  who  Was,  Is,  and 
Will  Be ;  that  He  is  Love  itself,  and  Wisdom  it- 
self, or  Good  itself  and  Truth  itself;  consequently, 


Life  itself;  thus  the  Only  One,  from  whom  are  all 
things.  —  T.  a  R.  291-295.    (See  also  Ifv  18.) 

The  Second  Commandment. 

2121.  Thou  shalt  not  take  the  Name  of  Jeho- 
vah thy  God  in  vain ;  because  Jehovah  will  not 
hold  him  guiltless,  who  taketh  His  name  in  vain." 
The  natural  sense  of  tliis  is,  the  name  itself,  and 
the  abuse  of  it,  in  various  conversations,  especial- 
ly in  falsehoods  or  lies,  and  in  oaths  without  cause, 
and  for  the  purpose  of  excnlpation  in  evil  inten- 
tions, which  are  execrations,  and  in  tricks  and  in- 
cantations.    Also,  false  swearing. 

2122.  In  the  spiritual  sense,  by  the  name  of  God, 
is  meant  all  that  which  the  church  teaches  from 
the  Word,  and  by  which  the  Lord  is  invoked  and 
worshipped ;  all  those  things  are  the  name  of  God, 
in  the  complex ;  wherefore  by  taking  the  name  of 
God  in  vain,  is  meant,  to  take  any  thing  thence  in 
frivolous  conversation,  falseh(X)ds,  lies,  execra- 
tions, tricks  and  incantations ;  for  this  is  also  to 
revile  and  blaspheme  God,  thus  his  name. 

2123.  In  the  celestial  sense,  by  taking  the  name 
of  God  in  vain,  is  meant  that  which  the  Lord  said 
to  the  Pharisees:  "All  sin  and  blasphemy  shall  be 
remitted  unto  man,  but  the-  blasphemy  of  the  Spir- 
it shall  not  be  remitted,"  Matt.  xii.  31.  By  the 
blasphemy  of  the  Spirit,  is  meant  blasphemy 
against  the  divinity  of  the  Lord's  Human,  and 
against  the  holiness  of  the  Word.  —  T.  C.  R.  297 
-299. 

2124.  Inasmuch  as  by  the  name  of  God  is  un- 
derstood that  which  is  from  God,  and  which  is 
God,  and  this  is  called  divine  truth,  and  with  us 
the  Word,  this  being  in  itself  divine,  and  most  ho- 
ly, is  not  to  be  profaned,  and  it  is  profaned  when 
its  sanctity  is  denied,  as  ia  the  case  when  it  is  con- 
temned, rejected,  and  opprobriously  treated ;  when 
this  is  the  case  then  heaven  is  shut  and  man  is  left 
to  hell ;  for  the  Word  is  the  only  medium  of  con- 
junction of  heaven  with  the  church,  wherefoie 
when  it  is  rejected  from  the  heart,  that  conjunc- 
tion is  loosed,  and  then  man,  being  left  to  bell,  no 
longer  acknowledges  any  truth  of  the  church. 
There  are  two  things  by  which  heaven  is  shut  to 
the  men  of  the  church,  one  is  the  denial  of  the 
Lord's  Divine  [principlq],  and  the  other  is  the  de- 
nial of  the  sanctity  of  the  Word ;  the  reason  is, 
because  the  Lord's  Divine  [principle]  is  the  all  of 
heaven,  and  divine  truth,  which  is  the  Word  in  the 
spiritual  sense,  makes  heaven:  hence  it  is  evident, 
that  he  who  denies  the  one  or  the  other,  denies 
that  which  is  the  all  of  heaven,  and  from  which 
heaven  is  and  exists,  and  that  hereby  he  deprives 
himself  of  all  communication  and  thence  of  con- 
junction with  heaven.  To  profane  the  Word  is 
the  same  with  blaspheming  the  Holy  Spirit,  which 
is  not  remitted  to  any  one,  wherefore  also  it  is  said 
in  this  precept,  that  he  shall  not  be  left  unpun- 
ished, who  profanes  the  naine  of  God.  — Jl.  E.  960. 

2125.  Forasmuch  as  by  the  name  of  God  is  un- 
derstood divine  truth  or  the  Word,  and  by  the  prof- 
anation thereof  is  understood  the  denial  of  its 
sanctity,  and  thence  contempt,  rejection,  and  blas- 
phemation,  it  follows  that  the  name  of  God  is  inte- 
riorly profaned  by  a  life  against  the  precepts  of  the 
decalogue,  for  there  is  a  profanation  interior  and 
not  exterior,  and  there  is  a  profanation  interior  and 
at  the  same  time  exterior,  and  there  may  be  also 
somewhat  of  a  profanation  exterior  and  not  at  the 
same  time  interior:  interior  profanation  is  effected 
by  the  life,  exterior  by  the  speech:  the  interior 
profanation  which  is  by  the  life,  becomes  also  ex- 
terior, or  by  the  speech  after  death,  for  then  every 


WRITINGS    OF  EMANUEL  SWEDENBORG. 


423 


one  thinks  and  wills,  and,  as  far  as  is  permitted, 
epoaks  and  acts,  according  to  his  life,  thus  not  as 
vn  the  world ;  for  in  the  world  man  is  accustomed 
to  speak  and  act  otherwise  than  what  he  thinks 
and  wills,  on  account  of  the  world,  and  to  acquire 
fame ;  hence  it  Ls  that,  as  was  said,  there  is  a  prof- 
anation interior  and  not  at  the  same  time  exterior. 
Tliat  there  luay  be  also  somewhat  of  profanation 
exterior  and  not  at  the  same  time  interior,  is  in 
consequence  of  the  style  of  th'.-  Word,  which  is  not 
at  all  the  style  of  the  world,  and  may  be  thence 
somewhat  contemned  from  an  ignorance  of  its  in- 
terior sanctity. 

2126.  Whoso  abstains  from  profaning  the  name 
of  God,  that  is,  from  profaning  the  sanctity  of  the 
Word,  by  contempt,  rejection,  or  any  kind  of  blas- 
phemation,  lie  has  religion,  and  according  to  the 
quality  of  tJiC  principle  from  which  he  abstains, 
4such  is  his  religion ;  for  no  one  can  have  religion, 
except  from  revelation,  and  revelation  with  us  is 
the  Word.  To  abstain  from  profaning  the  sancti- 
ty of  the  Word,  must  be  from  the  heart,  and  not 
from  the  mouth  only ;  they  who  abstain  from  the 
heart  live  from  religion,  but  they  who  abstain  only 
from  the  mouth,  do  not  live  from  religion,  for  these 
latter  abstain  either  for  the  sake  of  self,  or  for  the 
sake  of  the  world,  because  the  Word  serves  them 
as  a  medium  to  acquire  honor  and  gain,  or  they 
abstain  from  some  kind  of  fear,  but  the  generality 
of  these  are  hypocrites,  who  have  no  religion.  — 
•£  E.  9(J2,  9<J3. 

Tke  Third  Commandment. 

2127.  "  Remember  the  Sabbath  Day,  that  thou 
keep  it  holy;  sL\  days  thou  shalt  labor  and  do  all 
thy  work ;  but  the  seventh  day  is  a  Sabbath  to  Je- 
hovah thy  God."  The  natural  sense  is,  that  six 
days  are  for  man  and  his  labors,  and  the  seventh 
for  the  Lord,  and  for  man's  rest  from  Him.  Sab- 
bath, in  tJie  original  tongue,  signifies  rest.  The 
Sabbath,  among  the  sons  of  Israel,  was  the  sanc- 
tity of  sanctities,  because  it  represented  the  Lord  ; 
the  six  days,  his  labors  and  combats  with  the 
hells ;  aiid  the  seventh,  his  victory  over  them,  and 
thus  rest;  and  because  that  day  was  representa- 
tive of  the  close  of  the  whole  redemption  of  the 
Lord,  therefore  it  was  holiness  itself.  But  when 
the  Lord  came  into  the  world,  and  thence  the  rep- 
resentations of  Him  ceased,  that  day  became  a  day 
of  instruction  in  divine  things,  and  tiius  also  a  day 
of  rest  from  labors,  and  of  meditation  on  such 
things  as  are  of  salvation  and  eternal  life ;  as  also 
a  day  of  love  towards  the  neighbor. 

2128.  By  this  connnandnient,  in  the  spiritual 
sense,  is  signified  the  retbrmation  and  regeneration 
of  man  by  the  Lord ;  by  the  six  days  of  labor,  the 
combat  against  the  flesh  and  its  concupiscences, 
and,  at  the  same  time,  against  the  evils  and  falses 
which  are  with  him  from  hell ;  and  by  the  seventh 
day,  is  signified  his  conjunction  with  the  Lord,  and 
thereby  regeneration-  The  reason  why  the  refor- 
mation and  regeneration  of  man  are  signified  by 
this  commandment,  in  the  spiritual  sense,  is,  be- 
cause they  coincide  with  the  labors  and  combats  of 
the  Lord  with  the  hells,  and  with  the  victory  over 
them,  and  rest  then;  for  the  Lord  reforms  and  re- 
generates man,  and  renders  him  spiritual,  in  the 
same  manner  in  which  He  glorified  his  Human, 
and  made  it  Divine. 

212iJ-  In  the  celeslial  sense,  by  this  command- 
ment, is  meant  conjunction  with  the  Lord,  and 
then  peace,  because  protection  from  hell ;  for  by 
the  Sabbath,  is  signified  rest,  and  in  this  highest 
»ense,  peace.  —  T.  C.  R.  301-^03. 


2130.  The  third  and  fourth  precepts  of  the  deca- 
logue contain  those  things  which  are  to  be  done, 
viz.  that  the  sabbath  is  to  be  sanctified  and  that 
parents  are  to  be  honored.  The  rest  of  the  pre- 
cepts contain  what  are  not  to  be  done,  viz.  that 
other  gods  are  not  to  be  worshipped,  that  the  name 
of  God  is  not  to  be  profaned,  that  man  is  not  to 
steal,  nor  to  kill,  nor  to  commit  adulteries,  nor  to 
bear  false  witness,  nor  to  covet  the  goods  of  oth- 
ers. The  reason  why  these  two  precepts  are  pre- 
cepts to  be  done,  is,  because  the  sanctification  of 
the  rest  of  the  precepts  depends  upon  them ;  for 
the  sabbath  signifies  the  union  of  the  Divine  [prin- 
ciple] itself,  and  the  Divine  Human  [principle]  in 
the  Lord,  likewise  His  conjunction  with  heaven 
and  the  church,  and  thence  the  marriage  of  good 
and  truth  with  the  man  who  is  regenerated.  Inas- 
much as  the  sabbath  signifies  those  things,  there- 

j  fore  it  was  the  principal  representative  of  all  things 
\  appertaining  to  worship  in  the  Israelitish  church, 
j  as  is  evident  in  Jerem.  chap.  xvii.  20-27,  and  else- 
I  where :  the  reason  of  its  being  the  i)rincipal  repre- 
j  sentative  of  all  things  appertaining  to  worship,  was, 
i  because  the  primary  of  all  things  of  worship  is  the 
!  acknowledgment  of  the  Divine  [principle]  in  the 
!  Human  of  the  Lord  ;  for  without  that  acknowledg- 
I  ment  man  cannot  believe  and  do  except  from  him- 
self, and  to  believe  from  himself  is  to  believe  falses, 
and  to  do  from  himself  is  to  do  evils,  as  is  also  evi- 
j  dent  from  the  words  of  the  Lord  Himself  in  John: 
I  "  Then  said  they  unto  Him,  what  shall  we  do  that 
1  we  might  work  the  works  of  God  ?    Jesus  said  this 
is  the  work  of  God,  that  ye  believe  on  Him  whom 
God  hath  sent"  (vi.  28,  29):  and  again:  "He  who 
I  abideth  in  Me,  and  I  in  Him,  the  same   bringeth 
I  forth   much  fruit,  because  without  Me  ye  cannot 
do  any  thing"  (xv.  ^).  —  A.  E.  965. 

The  Fourth  Commandment. 

2131.  "  Honor  thy  father  and  thy  mother,  that 
thy  days  may  be  prolonged,  and  that  it  may  be 
well  with  thee  upon  the  earth."  By  honoring  thy 
father  and  thy  mother,  in  the  natural  sense,  which 
is  the  sense  of  the  letter,  is  meant,  to  honor  par- 
ents, to  obey  them,  to  be  attentive  to  them,  and 
to  be  grateful  to  them  for  benefits,  which  are,  that 
they  feed  and  clothe  their  children,  and  introduce 
them  into  the  world,  that  they  may  act  in  it  as  civil 
and  moral  persons ;  and  also  into  heaven,  by  the 
precepts  of  religion ;  thus  they  consult  for  their 
temporal  prosperity,  and  also  for  their  eternal  fe- 
licity ;  and  they  do  all  these  things  from  the  love 
in  which  they  are  from  the  Lord,  whose  office  they 
perform.  In  a  respective  sense,  is  meant,  the  hon- 
or of  guardians  from  wards,  if  the  parents  are  dead. 
In  a  wider  sense,  by  this  commandment,  is  meant, 
to  honor  the  king  and  magistrates,  since  they  pro- 
vide things  necessary  for  all  in  common,  which 
parents  do  in  particular.  In  the  widest  sense,  by 
this  commandment,  is  meant,  that  men  should  love 

I  their  country,  because  this  nourishes  them  and 
protects  them ;  wherefore  country  [patria]  is  called 
from  father  [pater].  But  honors  should  be  paid  by 
parents  to  their  country,  king  and  magistrates,  and 
implanted  by  them  in  their  children. 

2132.  In  the  spiritual  sense,  by  honoring  father 
and  mother,  is  meant,  to  adore  and  love  God  and 
the  church.  In  this  sense,  by  father,  is  meant 
God,  who  is  the  Father  of  all ;  and  by  mother,  the 
church.  Infants  and  angels  in  the  heavens  know 
no  other  father  and  no  other  mother,  since  they 

j  are  born  there  anew  of  the  Lord  by  the  church ; 

!  wherefore  the  Lord  says,  "  Call  no  one  your  father 

on  the  earth ;  for  one  is  your  Father,  who  is  in  the 


424 


COMPENDIUM   OF   THE    THEOLOGICAL    AXD    SFIKITUAL 


heavens,"  Matt,  xxiii,  9.     These  things  were  said  1 
for  infants  and  angels  in  heaven,  but  not  for  in-  I 
fants  and  men  on  the  eartli.     Tlie  Lord  teaches  ■, 
the    same    in   tlie    common    prayer    of    Christian  j 
churches :   "  Our  Father,  wiio  art  in  the  heavens, 
hallowed  be  thy  name."     That  by  mother,  in  the  j 
spiritual  sense,  is  meant  the  church,  is,  because,  as  j 
a  mother  on  the  earth  feeds  her  children  with  nat-  j 
ural  food,  so  the  churcli  feeds  tlieni  with  spiritual  j 
food ;   wherefore,  also,  the  church  is  every  wiiere 
in  the  Word  called  mother,  as  in  Ilosea :  "  Con- 
tend with  your  mother;  siie  is  not  my  wife,  and  I 
am  not  her  husband,"  ii.  2,  5;  in  Isaiah:  "  Where 
is  your  mother's  bill  of  divorcement,  whom  I  have 
put  away  ?  "  1.  I ;  and  Ezek.  xvi.  45 ;  xix.  10.    And 
in  the  evangelists  :  "  Jesus,  stretching  out  his  hand 
to  the  disciples,  said.  My  mother  and  my  bretiiren 
are  those  who  hear  the  Word  of  God  and  do  it," 
Matt.  xii.  48,  49  ;  Mark  iii.  33-35 ;  Luke  viii.  21 ; 
John  xix.  25-27. 

2133.  In  the  celestial  sense,  by  father,  is  meant 
our  Lord  Jesus  Christ ;  and  by  mother,  the  com- 
munion of  the  saints,  by  which  is  meant  his  church, 
spread  over  all  tlie  world.  —  T.  C.  R.  305-307. 

The  Fifth  Commandmeut. 

2134.  "  Thou  shalt  not  kill."  —  By  this  command- 
ment. Thou  shall  not  kill,  in  the  natural  sense, 
is  meant,  not  to  kill  a  man,  and  not  to  inflict  on  him 
any  wound  of  which  he  may  die,  and  also  not  to 
mutilate  his  body ;  and  moreover  not  to  bring  any 
deadly  evil  upon  his  name  and  fame,  since  fame  and 
life  with  many  go  hand  in  hand.  In  a  wider  natu- 
ral sense,  by  murders,  are  meant  enmity,  hatred, 
and  revenge,  which  breathe  deatli ;  for  murder  lies 
concealed  within  them,  like  tire  in  wood  under  ash- 
es ;  infernal  fire  is  nothing  else ;  wiierefore  one  is 
said  to  be  injlamed  with  hatred,  and  to  bum  with 
revenge.  These  are  murders  in  intention,  but  not  in 
act ;  and  if  the  fear  of  the  law,  and  of  retaliation 
and  revenge,  were  taken  from  them,  they  would 
burst  forth  into  act ;  especially  if  there  be  treachery 
or  ferocity  in  the  intention.  That  hatred  is  mur- 
der, is  evident  from  these  words  of  the  Lord ;  "  Ye 
have  heard,  that  it  was  said  by  the  ancients.  Thou 
shalt  not  kill ;  and  whosoever  shall  kill,  shall  be 
obnoxious  to  the  judgment.  But  I  say  unto  you, 
that  whosoever  is  angry  with  his  brother  rashly, 
shall  be  obnoxious  to  the  fire  of  hell,"  Matt.  v.  21, 
22.  The  reason  is,  because  all  that  is  of  the  inten- 
tion, is  also  of  the  will,  and  thus  in  itself  of  the 
deed. 

2135.  In  the  spiritual  sense,  by  nmrders,  are 
meant  all  methods  of  killing  and  destroying  the 
souls  of  men,  which  are  various  and  manifold  ;  as 
to  turn  them  away  from  God,  religion,  and  divine 
worship,  by  injecting  scandals  against  them,  and  by 
advising  such  things  as  create  aversion  and  also 
abhorrence. 

213G.  In  the  celestial  sense,  by  killing,  is  meant, 
to  be  angry,  rashly,  with  the  htnd,  to  hate  Him, 
and  to  wish  to  blot  out  his  name.  These  are  they 
concerning  whom  it  is  said,  that  they  crucify  Him  ; 
which  also  tliey  would  do,  in  like  manner  as  did  the 
Jews,  if  He  should  come  into  the  world,  as  he  did 
before.  This  is  meant  by  the  Lamb  standing  as  it 
were  slain.  Rev.  v.  6 ;  xiii.  6,  and  by  one  crucijied. 
Rev.  xi.  8;  Heb.  vi.  6:  (ial.  iii.  l.—  T.  C.  R. 
309-311. 

2137.  Inasmuch  as  all  who  are  in  hell  are  in  ha- 
tred against  the  Lord,  and  thence  in  hatred  against 
heaven,  for  they  are  against  goods  and  truths, 
therefore  hell  is  the  very  homicide  or  murderer  it- 
self, or  whence  homicide  or  murder  itself  proceeds; 


the  reason  is,  because  man  is  man  from  the  Lord, 
by  the  reception  of  good  and  trutli,  wherefore,  to 
destroy  good  and  truth  is  to  destroy  the  human 
[principle]  itself,  thus  to  kill  the  man.  That  they 
are  such  who  are  in  hell,  is  not  as  yet  known  in  the 
world,  by  reason  that  with  those  who  are  of  hell, 
and  therefore  come  into  hell  after  death,  there  does 
not  appear  any  hatred  against  good  and  truth,  nor 
against  heaven,  and  still  less  against  the  Lord  ;  for 
every  one  whilst  he  lives  in  the  world  is  in  exter- 
nals, which  are  taught  and  imbued  from  infancy  to 
counterfeit  such  things  as  are  honest  and  decorous, 
such  as  are  just  and  equitable,  and  such  as  are  good 
and  true  ;  but  nevertheless  hatred  lies  concealed 
in  tlieir  spirit,  and  this  according  to  the  degree  of 
the  evil  of  their  life  ;  and  whereas  hatred  is  in  the 
spirit,  therefore  it  breaks  out  when  the  externals 
are  laid  down,  as  is  tiie  case  after  death.  This  in- 
fernal hatred  against  all  who  are  in  good,  because 
against  the  Lord,  is  deadly  hatred  ;  as  may  especial- 
ly appear  from  their  delight  in  doing  evil,  which  is 
such  as  to  exceed  in  degree  every  other  delight, 
for  it  is  a  fire  burning  with  the  lust  of  destroying 
souls  :  it  was  also  explored,  that  tliis  delight  is  not 
from  hatred  against  those  whom  they  attempt  to  de- 
stroy, but  from  hatred  against  the  Lord  Himself. 
Now  inasmuch  as  that  man  is  man  from  the  Lord, 
and  the  human  [principle]  which  is  from  the  Lord 
is  good  and  truth,  and  inasmuch  as  they  who  are  in 
hell,  from  hatred  against  the  Lord,  lust  to  kill  the 
human  [principle]  which  is  of  good  and  truth,  it 
follows,  that  it  is  hell  from  whence  homicide  or 
murder  itself  proceeds.  —  »4.  E.  1013. 

2138.  When  man  abstains  from  hatred,  and  holds 
it  in  aversion,  and  shuns  it  as  diabolical,  then  there 
flows  in  by  or  through  heaven  from  the  Lord,  love, 
charity,  mercy,  clemency,  and  then  first  the  works 
which  he  does  are  works  of  love  and  charity,  where- 
as the  works  which  he  did  before,  however  good  they 
might  appear  in  the  external  form,  vvere  all  the 
works  of  the  love  of  self  and  of  the  world,  in  which 
lay  concealed  hatred  in  case  of  their  not  being  re- 
warded. So  long  as  hatred  is  not  removed,  so  long 
man  is  merely  natural,  and  a  man  merely  natural  re- 
mains in  all  his  hereditary  evil,  nor  can  he  become 
spiritual,  before  hatred,  with  its  root,  which  is  the 
love  of  ruling  over  all,  is  removed ;  for  the  fire  of 
heaven,  which  is  spiritual  love,  cannot  flow  in  so 
long  as  the  fire  of  hell,  which  is  hatred,  opposes  and 
precludes.  —  »i.  E.  1017. 

The  Sixth  Commandment. 

2139.  "  Thou  shalt  not  commit  adultery."  Iq 
the  natural  sense,  by  this  commandment,  is  meant 
not  only  to  commit  adultery,  but  also  to  will 
and  do  obscene  things,  and  thence  to  tliJnk  and 
speak  lascivious  things.  That  only  to  lust  is  to 
commit  adulteiy,  is  evident  from  these  words  of  the 
Lord ;  Ye  have  heard  that  it  was  said  by  the  an- 
cients. Thou  shalt  not  commit  adultery.  But  I  say 
unto  you,  tliat  if  any  one  shall  look  upon  a  woman, 
belonging  to  another,  so  as  to  lust  after  her,  he  hath 
already  committed  adultery  with  her  in  his  heart. 
Matt.  V.  27,  28. 

2140.  In  the  spiritucd  sense,  by  committing  adul- 
tery, is  meant  to  adulterate  the  goods  of  the  Word, 
and  to  falsify  its  truths.  —  T.  C.  K  313,  314. 

2141.  That  these  things  are  signified  by  com- 
mitting adultery  and  whoredom  in  the  spiritual 
sense,  is  known  scarcely  to  any  one  at  this  day,  by 
reason  that  at  this  day  within  the  church  few  know 
what  tlie  spiritual  is,  and  in  what  respect  it  differs 
from  the  natural,  and  scarcely  any  one  knows,  that 
there  is  a  correspondence  between  each,  and  in- 


WRITINGS    OF    EMANUEL    SWEDENEORG. 


425 


deod  of  sucli  a  nature,  that  the  image  of  the  one 
is  presented  in  the  other,  that  is,  the  spiritual  is 
represented  in  the  natural  ;  consequently  that  tiio 
spiritual  is  as  a  soul,  and  the  natural  as  its  body, 
and  thus  by  iuHux,  and  thence  conjunction,  they 
constitute  one,  as  in  the  r(>ii;enerate  man  his  in- 
ternal man  which  is  also  called  spiritual,  and  the 
external  which  is  also  called  natural.  Inasmuch 
as  such  thiufjs  are  at  this  day  unknown,  it  cannot 
therefore  be  known  what  connnittinfT  adultery  siir- 
nities  any  further  than  to  be  ille<jitimately  con- 
joined as  to  the  body.  Since  those  thinj^s,  as  was 
said,  are  at  this  day  unknown,  it  is  allowed  to  de- 
clare the  reason  why  to  commit  adultery  in  the 
spiritual  sense  signities  to  pervert  those  things 
wliich  are  of  the  doctrine  of  faith  and  charity, 
thus  to  adulterate  goods  and  falsity  truths  :  the 
reason  is,  which  is  at  this  day  an  arcanum,  that 
conjugial  love  descends  from  the  marriage  of  good 
and  truth,  which  is  called  the  heavenly  marriage  ; 
the  love  which  flows  in  from  the  Lord,  which  is 
between  good  and  truth  in  heaven,  is  turned  into 
conjugial  love  on  earth,  and  this  by  correspondence  ; 
hence  it  is  that  the  falsification  of  truth  is  scorta- 
tion,  and  the  perversion  of  good  is  adulteration  in 
the  internal  sense  ;  hence  also  it  is  that  they  who 
are  not  in  the  good  and  truth  of  faith,  cannot  be 
in  genuine  conjugial  love  ;  likewise,  that  they  who 
take  the  delight  of  life  in  adulteries,  cannot  any 
longer  receive  any  thing  of  faith  :  I  have  heard  it 
said  by  the  angels,  that  as  soon  as  any  one  com- 
mits adultery  on  earth,  and  takes  delight  in  it, 
heaven  is  closed  to  him,  that  is,  he  refuses  any 
longer  to  receive  thence  any  thing  of  faith  and 
charity.  That  at  this  day,  in  the  kingdoms  where 
the  church  is,  adulteries  are  made  light  of  by  very 
many  persons,  is  because  the  church  is  at  its  end, 
and  thus  there  is  no  longer  any  faith,  because 
no  charity,  for  one  corresponds  with  the  other : 
where  there  is  no  faith,  the  false  is  in  the  place  of 
faith,  and  evil  in  the  place  of  good,  and  hence  it 
flows,  that  adulteries  are  no  more  reputed  as 
crimes  ;  for  wlien  heaven  is  closed  with  man,  such 
things  How  in  from  hell :  see  what  has  been  said 
and  shown  before  on  this  subject.  That  to  com- 
mit whoredom  and  adultery  ill  the  internal  or  spirit- 
ual sense  is  to  falsify  and  pervert  the  truths  and 
goods  of  faith  and  charity,  consequently  also  to 
confirm  the  false  and  evil  by  perverse  applications 
from  the  Word,  may  be  manifest  from  each  of  the 
passages  in  the  Word,  where  mention  is  made  of 
committing  adultery,  whoredom,  and  scortation,  as 
will  evidently  appear  from  the  following ;  as  in 
Ezekiel,  "Son  of  man,  make  known  to  Jerusalem 
her  abominations  ;  thou  hast  committed  scortation, 
because  of  thy  name,  and  hast  poured  forth  thy 
scortations  upon  every  one  that  passed  by.  Thou 
hast  taken  of  thy  garments,  and  hast  made  to  thy- 
self variegated  high  things,  and  hast  committed 
scortation  upon  them.  Thou  hast  taken  the  vessels 
of  thy  adorning  from  my  gold  and  my  silver  which 
I  had  given  thee,  and  hast  made  to  thyself  images 
of  a  male.  Thou  hast  committed  scortation  with 
them.  Thou  hast  taken  thy  sons  and  thy  daugh- 
ters, whom  thou  iiust  brought  ft)rtli  to  Me,  and  hast 
sacrificed ;  is  it  a  small  thing  concerning  thy 
scortations  ?  Thou  hast  committed  scortation  with 
the  sons  of  Egypt,  thy  neighbors,  great  in  llesh, 
and  hast  multiplied  thy  scortation,  to  irritate  Me. 
And  tliou  hast  committed  scortation  with  the  sons 
of  Asliur  when  thou  wast  not  satisfied,  with  whom 
also  thou  didst  commit  scortation,  and  yet  thou 
wast  not  satisfied.  And  thou  hast  multiplied  thy 
scortation  even  toChaldea  the  land  of  trading,  and 
54 


yet  in  this  thou  wast  not  satisfied.  An  adulteroiw 
woman  beneath  her  own  man  [vir]  receives  stran- 
gers. They  give  a  reward  to  all  harlots,  but  thou 
hast  given  thy  rewards  to  all  thy  lovers,  and  hast 
recompensed  them,  that  they  might  come  to  tiiee 
from  the  circuit  in  thy  scortations.  Therefore  O 
harlot,  hear  the  Word  of  Jehovah,  I  will  judge 
thee  with  the  judgments  of  adulterous  [women], 
and  of  them  that  shed  blood,"  xvi.  1  and  the  fol- 
lowing verses.  Who  cannot  see,  that  by  scortations 
are  hero  signified  the  falsifications  of  truth  and 
the  adulterations  of  good  ;  and  who  can  under- 
stand a  single  word  of  the  passage,  unless  he 
knows  that  scortation  has  such  signification,  also 
unless  he  knows  what  is  meant  by  the  sons  of 
Kgypt,  the  sons  of  Ashur,  and  Chaldea,  with  whom 
Jerus.ilem  is  said  to  have  committed  scortation? 
that  she  did  not  commit  scortation  with  those  peo- 
ple themselves,  is  evident.  —  Jj.  C  8904. 

214'.2.  Since  Babylon,  above  all  others,  adulter- 
ates and  falsifies  the  Word,  therefore  she  is  called 
THE  GREAT  Whokk,  aiid  thoso  things  are  said  con- 
cerning her  in  the  Revelation  ;  Babylon  hath  made 
all  nations  drink  of  the  wine  of  the  anger  of  her 
whoredom,  .xiv.  8.  The  angel  said,  I  will  show 
thee  the  judgment  of  the  great  Whore,  with 
whom  the  kings  of  the  earth  have  committed  whore- 
dom, xvii.  1,  'L  He  hath  judged  the  great  wuore, 
who  hath  corrupted  the  earth  with  her  whoredom, 
xix.  2.  Since  the  Jewish  nation  had  falsified  the 
Word,  therefore  it  was  called  by  the  Lord,  an 

ADULTEROUS      GENERATION,      Matt.     xii.     39  ;     Xvl. 

4  ;  Mark  viii.  38  ;  and  the  seed  of  the  adul- 
terer, Isaiah  Ivii.  3 ;  besides  in  many  other 
places,  where,  by  adulteries  and  whoredoms,  are 
meant  adulterations  and  falsifications  of  the  Word, 

2143.  In  the  celislial  sense,  by  committing  adul- 
tery, is  meant  to  deny  the  holiness  of  the  Word, 
and  to  profane  it.  That  this  is  meant,  in  this  sense, 
follows  from  the  former  spiritual  sense,  which  is  to 
adulterate  its  goods  and  to  falsify  its  truths.  Those 
deny  and  profane  the  lioliness  of  the  Word,  who 
in  heart  laugh  at  every  thing  of  the  church  and  of 
religion :  for  all  things  of  the  church  and  •f  re- 
ligion, in  the  Christian  world,  are  from  the  Word. 
—  T.  a  A'.  314,  315. 

2144.  Who  at  this  day  can  believe  that  the  love 
of  adultery  is  the  fundamental  love  of  all  diabolical 
and  infernal  loves,  and  that  the  chaste  love  of 
marriage  is  the  fundamental  love  of  all  celestial 
and  divine  loves  ;  consequently,  that  in  proportion 
as  man  is  in  the  love  of  adultery,  in  the  same  pro- 
portion he  is  in  every  evil  love,  if  not  in  act,  yet 
in  effort ;  on  the  other  hiftid,  in  proportion  as  man 
is  in  the  chaste  love  of  marriage,  in  the  same  pro- 
portion he  is  in  every  good  love,  if  not  in  act,  yet 
in  effort  ?  Who  at  this  day  can  believe,  that  he 
who  is  in  the  love  of  adultery,  does  not  believe 
any  thing  of  the  Word,  consequently  not  any  thing 
of  the  church,  yea,  that  in  his  heart  he  denies  a 
God  ;  and  on  the  other  hand,  that  he  who  is  in  the 
chaste  love  of  marriage,  is  in  charity  and  in  faith, 
and  in  love  to  God ;  likewise  that  the  chastity  of 
marriage  makes  one  with  religion,  and  the  lascivi- 
ousness  of  adultery  makes  one  with  naturalism.-* 
The  reason  why  these  things  are  at  this  day  un- 
known, is  because  the  church  is  at  its  end,  and 
devastated  as  to  truth  and  as  to  good,  and  when 
the  church  is  such,  then  the  man  of  tiie  church, 
by  an  infiux  from  hell,  comes  into  the  persuasion 
that  adulteries  are  not  detestable,  nor  abomina- 
tions ;  and  hence  also  he  comes  into  a  belief  that 
marriages  and  adulteries  do  not  differ  in  their  es- 
sence, but  only  as  to  order:  when  nevertheless 


■m 


COxMPENDIUM    OF    THE    THEOLOGICAL    AND    SPHIITUAL 


the  difference  between  them  is  such  as  is  between 
heaven  and  hell :  that  there  is  this  difference  be- 
tween them,  will  be  seen  in  what  follows :  hence 
it  is  that  in  the  Word,  in  the  spiritual  sense,  heav- 
en and  the  church  are  understood  by  nuptials  and 
marriages,  and  that  hell  and  the  rejection  of 
all  things  of  heaven  and  the  church  are  understood 
by  adulteries  and  whoredoms.  —  ^.  E.  98  L 

2145.  That  adultery  is  hell,  and  thence  abomi- 
nation, any  one  may  conceive  from  the  idea  of  a 
commixtion  of  diverse  semens  in  the  womb  of  one 
woman ;  for  it  is  the  semen  of  man  in  which  lies 
the  inmost  [principle]  of  his  life,  and  thence  the 
commencement  of  a  new  life,  and  from  this  circum- 
stance it  is  holy ;  to  make  this  common  with  the 
inmost  principles  and  commencements  of  others, 
as  is  done  in  adulteries,  is  profane  :  hence  it  is 
that  adultery  is  hell ;  and  that  hell  in  common  is 
called  adultery.  Inasmuch  as  from  such  commix- 
tion nothing  but  putridity,  also  from  a  spiritual 
origin,  can  exist,  it  follows,  that  adultery  is  abom- 
ination. From  thence  in  the  brothels  which  are 
in  hell,  there  appear  fetid  things  of  every  kind, 
and  when  light  out  of  heaven  is  let  into  them, 
adulteresses  with  adulterers  are  beheld  as  swine, 
lying  in  their  own  filth,  and  what  is  wonderful,  like 
swine  they  are  in  their  delights  whilst  in  the  midst 
of  filth.  But  those  brothels  are  kept  shut,  because 
when  they  are  opened,  a  stench  is  exhaled  from 
them,  exciting  vomiting.  It  is  otherwise  in  chaste 
marriages  ;  in  these  the  life  of  the  man,  by  the 
semen,  adds  itself  to  the  life  of  the  wife,  whence 
is  the  intimate  conjunction  from  which  they  are 
not  two,  but  become  one  flesh ;  and  according  to 
such  conjunction  the  conjugial  love  increases,  and 
therewith  every  good  of  heaven. 

2146.  It  is  however  to  be  observed,  that  there 
are  adulteries  more  or  less  infernal  and  abomi- 
nable :  die  adulteries  arising  from  the  more  grievous 
evils  and  falses  thence  derived,  are  also  more  griev- 
ous, and  those  arising  from  the  more  mild  evils  and 
falses  thence  derived,  are  mild  :  for  adulteries  cor- 
respond to  the  adulterations  of  good  and  falsifica- 
tions of  truth  thence  derived,  adulterations  of 
good  being  in  themselves  evils,  and  falsifications 
of  truth  being  in  themselves  falses,  and  according 
to  correspondences  therewith  the  hells  are  arranged 
into  genera  and  into  species :  cadaverous  hells 
are  the  portion  of  those  whose  delights  were  viola- 
tions of  wives ;  excrementitious  hells  of  those  whose 
delights  were  the  deflorations  of  virgins  ;  dire- 
ful slimy  liells  of  those  whose  delights  were  vari- 
eties and  changes  of  harlots ;  and  dirty  or  filthy 
hells  of  the  rest :  sodomitical  hells  are  the  por- 
tion of  those  who  were  in  evils  originating  in 
the  love  of  ruling  over  others  from  the  sole  de- 
light of  rule,  and  in  no  delight  of  use.  From 
those  who  have  separated  faith  from  good  works, 
both  in  doctrine  and  life,  there  exhale  adulteries 
as  of  a  son  with  a  mother,  or  with  a  mother-in- 
law:  from  those  who  have  studied  the  Word 
only  for  the  sake  of  glory,  and  not  for  the  sake  of 
spiritual  uses,  there  exhale  adulteries  as  of  a  father 
with  a  daughter-in-law:  from  those  who  believe 
that  sins  are  remitted  by  the  holy  supper,  and  not 
by  penitence  of  life,  there  exhale  adulteries  as  of 
a  brother  with  a  sister :  from  those  who  altogether 
deny  what  is  divine,  there  exhale  abominations 
with  beasts ;  and  so  on.  The  reason  why  such 
hells  are  the  portion  of  such  persons,  is  grounded 
in  die  correspondence  of  their  adulteries  with  the 
adulterations  or  defilements  of  good  and  truth. 

2147.  In  fine,  from  every  conjunction  of  evil  and 
fa^e  in  the  spiritual  world,  there  issues  forth  a 


sphere  of  adultery,  but  only  from  those  who  are 
in  falses  as  to  doctrine  and  in  evils  as  to  life,  and 
not  from  those  who  are  in  falses  as  to  doctrine  but 
in  goods  as  to  life,  for  with  the  latter  there  is  not 
conjunction  of  the  evil  and  the  false,  but  only  with 
the  former.  Tliat  sphere  indeed  flows  principally 
from  the  priests  who  have  taught  falsely  and  lived 
in  evil,  for  these  have  both  adulterated  and  falsified 
the  Word.  From  such,  although  they  were  not 
adulterers  in  the  world,  adultery  is  nevertheless  ex- 
cited, but  an  adultery  which  is  called  sacerdotal 
adultery,  which  is  yet  distinguishable  from  other 
adulteries.  Hence  it  is  manifest,  that  the  origin 
of  adulteries  is  the  love  and  consequent  conjunc- 
tion of  evil  and  the  false.  —  Jl.  E.  1005-1007. 

2148.  Thus  far  concerning  adulteries  ;  it  shall 
now  also  be  said  what  adultery  is.  Adulteries  are 
all  the  whoredoms  which  destroy  conjugial  love : 
the  whoredom  of  a  husband  with  the  wife  of 
another,  or  with  any  woman,  whether  she  be  a 
widow,  or  a  virgin,  or  a  harlot,  is  adultery,  whilst 
this  is  done  from  disgust,  or  from  aversion  to  mar- 
riage :  so  likewise  the  whoredom  of  a  wife  with  a 
married  man,  or  with  a  single  man,  when  this  is 
done  from  a  similar  cause.  Also- the  whoredoms 
of  any  man  not  married  with  the  wife  of  another, 
and  of  any  woman  not  married  with  the  husband 
of  another,  are  adulteries,  because  they  destroy 
conjugial  love,  by  averting  their  minds  from  mar- 
riage to  adultery.  The  delights  of  varieties,  al- 
though with  harlots,  are  also  the  delights  of  adul- 
tery, for  the  delight  of  variety  destroys  the  delight 
of  marriage.  The  delight  of  the  defloration  of 
virgins  without  the  end  of  marriage,  is  also  the  de- 
light of  adultery,  for  they  who  are  in  that  delight 
afterwards  desire  marriage  only  for  the  sake  of 
defloration,  which  being  accomplished,  they  loathe 
marriage.  In  a  word,  all  whoredom  which  destroys 
the  conjugial  principle,  and  extinguishes  its  love, 
is  adultery,  or  of  adultery.  What  however  does 
not  destroy  the  conjugial  principle,  nor  extinguish 
the  love  thereof,  is  fornication  bubbling  up  from 
a  certain  instinct  of  nature  towards  marriage,  which 
from  various  causes  cannot  yet  be  entered  into.  — 
A.  E.  1010. 

[Note.  —  For  more  concerning  the  abonuDable  and  damnable 
sin  of  adultery,  see  1391,  1392,  1400-1404.] 

The  Seventh  Commandment. 

2149.  "Thou  shalt  not  steal."  In  the  natural 
sense,  by  this  commandment,  is  meant,  according 
to  the  letter,  not  to  steal,  to  rob,  or  to  act  the  pi- 
rate, in  time  of  peace  ;  and,  in  general,  not  to  take 
away  from  any  one  his  goods  secretly,  or  under 
any  pretext.  It  also  extends  itself  to  all  impos- 
tures, illegitimate  gains,  usuries  and  exactions ; 
and  also  to  fraudulent  practices  in  paying  duties 
and  taxes,  and  in  discharging  debts.  Workmen 
offend  against  this  commandment,  who  do  their 
work  unfaithfully  and  dishonestly ;  merchants  who 
deceive  in  merchandise,  in  weight,  measure  and 
accounts;  officers  who  deprive  the  soldiers  of  their 
just  wages;  judges  who  judge  for  friendship, 
bribes,  relationship,  affinity,  and  other  causes,  by 
perverting  the  laws  or  legal  cases,  and  thus  de- 
prive others  of  their  goods,  which  they  rightfully 
possess. 

2150.  In  the  spiritual  sense,  by  stealing,  is 
meant  to  deprive  others  of  the  truths  of  their  faith, 
which  is  done  by  false  and  heretical  things. 
Priests  who  minister  only  for  the  sake  of  gain,  or 
worldly  honor,  and  teach  such  things  as  they  see 
or  may  see  from  the  Word,  are  not  true,  are  spir- 
itual thieves,  since  they  take  away  from  the  peo- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


427 


pie  the  means  of  salvation,  which  are  the  truths  of 
faith. 

2151.  In  the  celestial  sense,  by  thieves,  are  meant 
those  who  take  away  divine  power  from  the  Lord, 
and  also  those  who  claim  to  themselves  his  merit 
and  righteousness.  These,  although  they  adore 
God,  still  do  not  trust  Him,  but  themselves ;  and 
also  they  do  not  believe  in  God,  but  in  themselves. 
—  T.  a  R.  317-;319. 

2152.  Man  is  so  created,  that  he  may  be  an  im- 
age of  heaven,  and  an  imago  of  the  world ;  for  lie 
is  a  microcosm :  ho  is  born  from  his  parents  an  im- 
age of  the  world,  and  he  is  born  again  that  he  may 
be  an  imago  of  heaven :  to  be  born  again  is  to  be 
regenerated,  and  he  is  regenerated  from  the  Lord 
by  truths  from  the  Word,  and  by  a  life  according 
to  them.  Man  is  an  image  of  the  world  as  to  his 
natural  mind,  and  he  is  an  image  of  heaven  as  to 
his  spiritual  miad ;  tlie  natural  mind,  which  is  the 
world,  is  beneath,  and  tiic  spiritual  mind,  which  is 
heaven,  is  above.  The  natural  mind  is  full  of  all 
kinds  of  evils,  as  thefts,  adulteries,  murders,  false 
witnesses,  concupiscences,  yea,  of  blasphemies 
and  profanations  of  God ;  these  evils,  and  many 
others,  reside  in  that  mind,  for  tlie  loves  of  them 
are  there,  and  thence  the  delights  of  thinking,  will- 
ing, and  doing  them :  these  things  are  innate  in 
that  mind  from  the  parents,  for  man  is  born  and 
grows  up  into  the  things  which  are  in  that  mind, 
only  he  is  restrained  by  the  bonds  of  civil  law,  and 
by  the  bonds  of  moral  law,  from  doing  them,  and 
thereby  from  manifesting  the  tendencies  of  his  de- 
praved will.  Who  cannot  see  that  the  Lord  can- 
not How  in  from  heaven  with  man,  and  teach  liim 
and  lead  him,  before  those  evils  are  removed,  for 
they  withstand,  repel,  pervert,  and  suffocate,  the 
truths  and  goods  of  heaven,  whicli  urgently  press, 
powerfully  apply,  and  endeavor  to  flow  in  from 
above :  for  evils  are  infernal  and  goods  are  celes- 
tial, and  all  tliat  is  infernal  burns  with  hatred 
against  all  that  is  celestial.  Hence  now  it  is  evi- 
dent, that  before  the  Lord  can  flow  in  from  heaven, 
with  heaven,  and  form  man  to  the  image  of  heaven, 
the  evils  must  necessarily  be  removed  which  re- 
side heaped  up  together  in  the  natural  man.  Now 
whereas  it  is  the  primary  thing,  that  evils  be  re- 
moved, before  man  can  be  taught  and  led  by  the 
Lord,  the  reason  is  manifest  why  in  eight  precepts 
of  the  decalogue  the  evil  works  are  recounted 
which  are  not  to  be  done,  but  not  the  good  works 
which  are  to  be  done :  good  does  not  exist  together 
with  evil,  nor  does  it  exist  before  evils  are  removed, 
the  way  not  being  opened  from  heaven  into  man 
until  this  is  done ;  for  man  is  as  a  black  sea,  the 
waters  whereof  are  to  be  removed  on  either  side, 
before  tlie  Lord  in  a  cloud  and  in  fire  can  cause 
the  sons  of  Israel  to  pass  through :  the  black  sea 
also  signifies  hell,  Pharaoh  with  the  Egyptians  the 
natural  man,  and  the  sons  of  Israel  the  spiritual 
man.  —  JLE.  969. 

2153.  lie  who  abstains  from  thefts,  understood 
in  an  extensive  sense,  nay,  who  even  shuns  them, 
from  any  other  cause  than  from  religion,  and  on 
account  of  life  eternal,  is  not  purified  from  them, 
for  no  other  motive  opens  heaven ;  for  the  Lord  by 
heaven  removes  the  evils  with  man,  as  by  heaven 
he  removes  tiie  hells.  For  example,  administra- 
tors of  goods,  inferior  and  superior,  merchants, 
judges,  officers  of  all  kinds,  and  laborers,  who  ab- 
stain from  thefts,  that  is  from  unlawful  gains  and 
usuries,  and  also  shun  them,  on  account  of  the  ac- 
quisition of  fame,  and  thence  of  honor  and  gain,  or 
on  account  of  civil  and  moral  laws,  in  a  word,  from 
any  natural  love,  or  any  natural  fear,  thus  from  ex- 


ternal bonds  alone,  and  not  from  religion,  have  still 
their  interiors  full  of  thefts  and  rapines,  which  also 
break  out  when  the  external  bonds  are  taken  away 
from  tliem,  as  is  the  case  with  every  one  after 
death  ;  the  apparent  sincerity  and  rectitude  of  such 
persons  is  nothing  more  than  a  mask,  disguise,  and 
craft. 

2154.  In  proportion  now  as  the  genera  and  spe- 
cies of  thefts  are  removed,  and  the  more  they  are 
removed,  in  the  same  proprrrtion  the  genera  and 
species  of  goods,  to  which  they  oppositely  corre- 
spond, and  which  in  common  have  reference  to  what 
is  sincere,  right,  and  just,  enter  in  and  occupy  their 
place:  for  whilst  man  slums  and  is  averse  from  un- 
lawful gains  acquired  by  fraud  and  craft,  so  far  as 
he  does  so  he  wills  what  is  sincere,  right,  and  just, 
and  at  length  begins  to  love  what  is  sincere,  be- 
cause it  is  sincere,  what  is  right,  because  it  is  right, 
and  what  is  just,  because  it  is  just :  the  reason  why 
he  then  begins  to  love  those  things,  is,  because 
they  are  from  the  Lord,  and  the  love  of  the  Lord  is 
in  them  ;  for  to  love  the  Lord  is  not  to  love  his  per- 
son, but  to  love  tiiosfi  things  that  proceed  from  the 
Lord,  for  these  are  the  Lord  with  man ;  thus  also 
it  is  to  love  what  is  itself  sincere,  what  is  itself 
right,  what  is  itself  just;  and  inasmuch  as  these 
things  are  the  Lord,  therefor-e  in  proportion  as  man 
loves  them,  and  acts  from  them,  in  the  same  pro- 
portion he  acts  from  the  Lord,  and  in  the  same 
proportion  the  Lord  removes  things  insincere  and 
unjust,  as  to  the  very  intentions  and  will,  wherein 
their  roots  are,  and  ahvays  with  less  repugnance 
and  combat,  thus  with  easier  labor  than  in  the  be- 
ginnings. Thus  man  thinks  from  conscience,  and 
acts  from  integrity,  not  indeed  .man  from  himself, 
but  as  from  himself;  for  he  then  acknowledges 
from  faith,  likewise  from  perception ;  he  appears 
indeed  as  if  he  thought  these  things  and  did  them 
from  himself,  when  nevertheless  they  are  not  from 
himself,  but  from  the  Lord. 

2155.  When  man  begins  to  shun  and  to  be 
averse  from  evils  because  they  are  sins,  then  all 
things  which  he  does  are  good,  and  also  may  be 
called  good  works,  with  a  difference  according  to 
the  excellence  of  uses ;  for  the  things  which  man 
does  before  he  shuns  and  is  averse  from  evils  as 
sins,  are  works  from  man  himself,  which,  inasmuch 
as  man's  proprium  is  in  them,  which  is  nothing  but 
evil,  and  also  the  world,  for  the  sake  of  which  they 
are  done  ;  therefore  they  are  evil  works :  whereas 
those  things  which  man  does  after  he  flees  evils, 
and  is  averse  from  them  as  sins,  are  works  from  the 
Lord,  which,  inasmuch  as  the  Lord  is  in  them,  and 
with  the  Lord  heaven,  are  good  works.  The  duFer- 
ence  between  works  from  man  and  works  from  the 
Lord  with  man,  does  not  appear  to  the  view  of  man, 
but  manifestly  to  the  view  of  angels :  the  works 
which  are  done  from  man  are  as  sepulchres  out- 
wardly whitened,  which  within  are  full  of  bones  of 
the  dead ;  they  are  as  plates  and  cups  cleansed 
without,  in  which  are  unclean  things  of  every  kind  ; 
they  are  as  fruits  inwardly  rotten,  yet  shining  in 
the  outward  skin  ;  or  as  nuts  and  almonds  corroded 
by  worms  within,  whilst  the  shell  is  untouched ;  or 
as  a  stinking  harlot  with  a  fair  face :  such  are  the 
good  works  from  man  himself,  for  however  good 
they  appear  on  the  outside,  they  nevertheless 
abound  within  in  impurities  of  every  kind ;  for 
their  interiors  are  infernal,  whilst  their  exteriors 
appear  as  celestial.  But  after  man  flees  and  is 
averse  from  them  as  sins,  then  his  works  are  not 
only  outwardly,  but  also  inwardly  good,  and  the 
more  interior  they  are  the  more  good  they  are,  for 
the  more  interior  they  arc  the  more  near  they  are 


42g 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


to  the  Lord ;  for  thoy  are  then  like  fruits,  which 
have  a  fine  flavored  pulp,  in  the  midst  of  which 
are  repositories  of  abundance  of  seeds,  from  which 
new  trees,  and  thence  even  gardens  may  be  pro- 
duced :  all  and  singular  the  things  in  his  natural 
man  are  as  eggs,  from  which  swarms  of  flying 
creatures  may  be  produced,  and  successively  fill 
a  great  part  of  lieavon.  In  a  word,  when  a  man 
shuns  evils  and  is  averse  from  them  as  sins,  then 
the  works  which  lie  does  arc  alive,  whereas  those 
which  he  did  before,  were  dead ;  for  what  is  from 
the  Lord  is  alive,  and  what  is  from  man  is  dead.  — 
^.  E.  972-974. 

2156.  In  confirmation  of  what  has  been  said, 
take  for  example  the  case  of  merchants;  their 
works  are  all  evil  so  long  as  they  do  not  regard 
and  thence  shun  as  sins  all  unlawful  gains  and 
illicit  usuries,  also  frauds  and  crafts,  for  such 
works  cannot  be  done  from  the  Lord,  but  from 
man  himself;  and  their  works  are  so  much  the 
worse,  the  more  they  are  skilled  in  cunningly  and 
knavishly  fabricating  crafty  subtleties  from  their 
internal,  and  in  thereby  circumventing  their  com- 
panions in  trade:  and  their  works  are  still  worse 
the  more  they  are  skilled  in  bringing  such  things 
into  effect,  under  the  fallacious  appearance  of  sin- 
cerity, of  justice,  and  of  piety  ;  the  more  delight  a 
merchant  takes  in  such  things,  the  more  the  origin 
of  his  works  is  derived  from  hell:  but  if  he  acts 
sincerely  and  justly,  in  order  to  gain  fame,  and  by 
fame  wealth,  even  so  as  to  appear  to  act  from  the 
love  of  sincerity  and  justice,  and  does  not  act  sin- 
cerely and  justly  from  affection  or  from  obedience 
to  the  divine  law,  he  is  nevertheless  interiorly  in- 
sincere and  unjust,  and  his  works  are  thefts,  for 
under  the  fallacious  appearance  of  sincerity  and 
justice  he  is  desirous  to  steal.  That  this  is  the 
case,  is  manifested  after  death,  when  man  acts 
from  his  interior  will  and  love,  and  not  from  the 
exterior;  such  a  one  then  thinks  and  contrives 
nothing  but  cunning  devices  and  robberies,  and 
withdraws  himself  from  the  sincere,  and  betakes 
himself  either  into  forests  or  into  deserts,  where 
he  applies  his  mind  to  insidious  stratagems :  in  a 
word,  all  such  persons  become  plunderers  or  rob- 
bers. But  the  reverse  is  true  of  those  merchants 
who  shun  as  sins  all  kinds  of  thefts,  especially 
such  as  are  more  interior  and  hidden,  which  are 
done  by  acts  of  cunning  and  deceit;  their  works 
are  all  good,  because  they  are  from  the  Lord ;  for 
the  influx  from  heaven,  that  is  through  heaven 
from  the  Lord,  given  to  operate  those  things,  is 
not  intercepted  by  the  evils  above  mentioned.  To 
these,  riches  do  no  harm,  because  riches  are  to 
them  means  conducive  to  uses,  which  are  their 
tradings,  whereby  they  serve  their  country  and  fel- 
low-citizens ;  they  are  also  by  riches  in  a  state  of 
performing  the  uses  to  which  the  alFection  of  good 
leads  them. 

2157.  From  what  has  been  said  above,  it  may 
now  appeal'  what  is  understood  by  good  works  in 
the  Word,  namely,  all  tlie  works  which  are  done 
by  man,  whilst  evils  are  removed  as  sins,  for  the 
works  which  are  afterwards  done,  are  not  done 
from  man,  otherwise  than  as  it  were  from  him,  for 
they  are  done  from  the  Lord,  and  the  works  which 
are  done  from  the  Lord  are  all  good,  and  are  called 
goods  of  the  life,  goods  of  charity,  and  good  works : 
as,  for  instance,  all  the  judgments  of  a  judge,  who 
has  justice  for  his  end,  and  venerates  and  loves  this 
as  divine,  whilst  he  detests  judications  for  the  sake 
of  rewards,  for  friendship,  or  from  favor,  as  fla- 
gitious ;  for  in  so  doing  he  consults  the  good  of  his 
country,  by  causing  justice  and  judgment  to  reign 


therein  as  in  heaven,  and  thus  he  consults  the 
peace  of  every  harmless  citizen,  and  guards  thera 
from  the  violence  of  evil  doers  :  all  which  are  good 
works.  Also  the  offices  of  administrators,  and  the 
dealings  of  merchants,  are  all  good  works,  when 
they  shun  illicit  gains  as  sins  against  the  divine 
laws.  Whilst  man  shuns  evils  as  sins,  he  then 
learns  daily  what  a  good  work  is,  and  grows  in  the 
affection  of  doing  good,  and  the  afft>ction  of  know- 
ing truths  for  the  sake  of  good,  for  in  proportion 
as  he  knows  truths  in  the  same  proportion  he  can 
do  works  more  fully  and  more  wisely,  whence  his 
works  become  more  truly  good.  Cease  therefore 
to  inquire  in  thyself,  what  are  the  good  works 
which  I  shall  do,  or  what  good  shall  I  do  that  I 
may  receive  life  eternal :  abstain  only  from  evils 
as  sins,  and  look  to  the  Lord,  and  the  Lord  will 
teach  and  lead  thee.  —  A.  E.  978,  979. 

The  Eighth  Commandment. 

2158.  "  Thou  shalt  not  bear  false  witness  against 
thy  neighbor."  —  By  bearing  false  witness  against 
the  neighbor,  or  testifying  falsely,  in  the  natu- 
ral sense,  is  first  of  all  meant,  to  act  as  a  false 
witness  before  a  judge,  or  before  others  not  in  a 
court  of  justice,  against  any  one  who  is  rashly  ac- 
cused of  any  evil,  and  to  asseverate  this  by  the 
name  of  God  or  any  thing  holy,  or  by  himself,  and 
such  things  of  himself  as  are  of  the  reputation  of 
any  one's  name.  By  this  comfnandment,  in  a  wider 
natural  sense,  are  meant  lies  of  every  kind,  and 
politic  hypocrisies,  which  look  to  a  bad  end  ;  and 
also  to  traduce  and  defame  the  neighbor,  so  that 
his  honor,  name  and  fame,  on  which  the  character 
of  the  whole  man  depends,  are  injured.  In  the 
widest  natural  sense,  are  meant  unfaithfulness, 
stratagems,  and  evil  purposes  against  ony  one, 
from  various  origins,  as  from  enmity,  hatred,  re- 
venge, envy,  rivalsliip,  &c. ;  for  these  evils  conceal 
within  them  the  testifying  of  what  is  false. 

2159.  In  the  spiritual  sense,  by  testifying  false- 
ly, is  meant,  to  persuade  that  the  false  of  faith 
is  the  true  of  faith,  and  that  the  evil  of  life  is 
the  good  of  life,  and  the  reverse  ;  but  to  do  this 
and  that  from  purpose,  and  not  from  ignorance, 
thus  to  do  them  after  one  knows  what  is  true  and 
good,  but  not  before. 

2160.  In  the  celestial  sense,  by  testifying  falsely, 
is  meant  to  blaspheme  the  Lord  and  the  Word, 
and  thus  to  reject  the  truth  itself  from  the  church; 
for  the  Lord  is  Truth  itself,  and  also  the  Word. 
On  the  other  hand,  by  testifying,  in  this  sense,  is 
meant,  to  speak  the  truth  ;  and  by  testimony,  truth 
itself  —  T.  a  R.  321^^23. 

2161.  In  the  inmost  sense  is  signified  to  falsify 
the  truth  and  good  of  the  Word,  and  on  the  other 
hand  to  verify  the  false  of  doctrine,  in.  confirming 
it  by  fallacies,  appearances,  fictions,  scientifics 
falsely  applied,  sophistications,  and  the  like  ;  such 
confirmations  and  persuasions  thence  derived  are 
themselves  false  testimonies,  for  they  are  false 
testifications.  — Jl.  E.  I0I9. 

The  Ninth  and  Tenth  Commandments. 

2162.  "  Thou  shalt  not  covet  thy  neighbor's 
house ;  thou  shalt  not  covet  thy  neighbor's  wife, 
nor  his  servant,  nor  his  maid,  nor  his  ox,  nor  his 
ass,  nor  any  thing  that  is  thy  neighbor's."  These 
two  commandments  look  to  those  commandments 
which  precede,  and  they  teach  and  enjoin  that 
evils  should  not  be  done,  as  also  that  they  should 
not  be  lusted  for ;  consequently,  that  they  are  not 
only  of  the  external  man,  but  also  of  the  internal ; 
for  he  who  does  not  do  evils,  and  yet  lusts  to  do 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


429 


ihem,  still  does  them.  The  internals  are  hists  for 
those  things  wliich  are  coiiiiiKinded  not  to  be  done, 
in  the  first,  second,  tifth,  sixth,  seventh  and  eijrhtli 
commandments.  That  these  two  commandment^s 
may  look  to  all  those  which  precede,  that  they 
should  not  be  Insted  for,  therefore  house  is  first 
named,  afterwards  wife,  and  then  servant,  maid,  ox 
and  ass  ;  and  lastly,  a!l  that  is  the  nei;i;hbor'' s  ;  for 
the  house  involves  all  the  things  which  f(dlow ; 
for  in  it  are  the  husband,  wife,  servant,  maid,  ox 
and  ass.  The  wife,  who  is  afterwards  named, 
then  involves  those  things  which  follow;  for  she 
is  mistress,  as  the  husband  is  master,  in  the  house  ; 
the  servant  and  maid  are  under  them,  and  the  oxen 
and  asses  under  them  ;  and  lastly,  all  things  which 
are  below  or  without,  by  its  being  said,  all  that  is 
thy  neighbor's  ;  from  wjiich  it  is  manifest,  that  all 
the  preceding  are  looked  to  in  these  two  command- 
ments, in  general  and  in  particular,  in  a  wide  and 
in  a  strict  sense. 

21G3.  In  the  spiritual  sense,  by  these  command- 
ments, are  prohibited  all  lusts  which  are  contrary 
to  the  spirit,  thus  which  are  contrary  to  the  spir- 
itual things  of  the  church,  which  refer  themselves, 
principally,  to  faith  and  charity  ;  because,  unless 
lusts  were  subdued,  the  flesh  would  rush,  accord- 
ing to  its  liberty,  into  all  wickedness  ;  for  it  is 
known  from  Paul,  that  "  the  flesh  lusteth  against 
the  spirit,  and  the  spirit  against  the  flesh."  In 
fine,  these  two  commandments,  imderstood  in  the 
spiritual  sense,  look  to  all  those  things  which  have 
been  before  adduced  in  the  spiritual  sense,  that 
they  should  not  be  lusted  for ;  in  like  manner,  to 
all  the  things  which  have  been  before  adduced  in 
the  celestial  sense  ;  but  to  repeat  them  is  unneces- 
sary. —  T.  C.  K.  326,  327. 

21()4.  The  ten  precepts  of  the  decalogue  con- 
tain all  things  which  are  of  love  to  God,  and  all 
things  which  are  of  love  toward  the  neighbor. 

yi().5.  In  eight  precepts  of  the  decalogue,  in  the 
first,  second,  fifth,  sixth,  seventh,  eighth,  ninth  and 
tenth,  there  is  not  any  thing  said  which  is  of  love 
to  God  and  of  love  towards  the  neighbor ;  for  it 
is  not  said  that  God  should  bo  loved,  nor  that  the 
name  of  God  should  be  hallowed,  nor  that  the 
neighbor  should  be  loved,  so  not  that  we  should  deal 
sincerely  and  uprightly  with  him  ;  but  only,  that 
Thou  shalt  have  no  other  God  before  my  faces  ; 
Thou  shalt  not  take  the  name  of  God  in  vain  ; 
Thou  shalt  not  kill  ;  Thou  shalt  not  commit  adul- 
tery ;  Thou  shalt  not  steal ;  Thou  shalt  not  testify 
falsely  ;  Thou  shalt  not  covet  those  things  which 
are  thy  neighbor's.  Thus,  in  general,  that  evil 
should  not  be  wilkni,  thought  or  done  against  God, 
nor  against  the  neighbor.  But  the  reason,  why 
such  things  as  are  directly  of  love  and  charity  arc 
not  commanded,  but  only  such  tilings  as  are  oppo- 
site to  them,  that  they  should  not  be  done,  is,  be- 
cause as  far  as  man  shuns  evils  as  sins,  so  far  he 
wills  the  goods  which  are  of  love  and  charity. 
The  reason  is,  because  evils  and  goods  are  oppo- 
sites,  for  evils  are  from  hell,  and  goods  from 
heaven;  wherefore,  as  far  as  holl,  that  is,  evil, is 
removed,  so  far  heaven  approaches,  and  man  looks 
to  good.  That  it  is  so,  is  very  manifest  from  eight 
commandments  of  the  decalogue,  seen  thus  ;  as, 
I.  As  far  as  any  one  does  not  worship  other  gods, 
so  far  he  worships  the  true  God.  II.  As  far  as 
any  one  does  not  take  the  name  of  God  in  vain,  so 
far  he  loves  those  things  which  are  from  God. 
III.  As  far  as  any  one  is  not  v/illing  to  kill,  and  to 
act  from  hatred  and  revenge,  so  far  he  wishes  well 
to  the  neighbor.  IV.  As  far  as  any  one  is  not 
willing  to  commit  adultery,  go  far  he  is  willing  to 


live  chastely  with  a  wife.  V.  As  far  as  any  one 
is  not  willing  to  steal,  so  far  he  practises  sincerity. 
VI.  As  far  as  any  one  is  not  willing  to  testify 
falsely,  so  far  he  is  willing  to  think  and  speak 
truth.  VII.  and  VIII.  As  far  as  any  one  does  not 
covet  those  things  which  are  the  neighbor's,  so  far 
he  is  willing  that  the  neighbor  should  enjoy  his 
own.  Hence  it  is  evident,  that  the  commandments 
of  the  decalogue  contain  all  things  whicli  are  of 
love  to  God,  and  of  love  towards  the  neiglibor ; 
wherefore  Paul  says,  lie  that  loveth  another,  hath 
fultillod  the  law;  for  this.  Thou  shalt  not  commit 
adultery,  Thou  shalt  not  kill.  Thou  shalt  not  steal, 
Thou  shalt  not  be  a  false  witness.  Thou  siialt  not 
covet,  and  if  there  be  any  other  commandment,  it 
is  comprehended  in  tiiis  word,  Thou  shalt  love  thy 
neighbor  as  thyself  Charity  worketh  no  evil  to 
the  neighbor ;  therefore  charity  is  the  fulfilment 
of  the  law,  Rom.  xiii.  8-10.  —  T.  C.  R.  32!>,  330. 

21(i().  The  laws  of  spiritual  life,  the  laws  of 
civil  life,  and  the  laws  of  moral  life,  are  also  de- 
livered in  the  ten  precepts  of  the  decalogue  ;  in 
the  first  three  the  laws  of  spiritual  life,  in  the  fol- 
lowing four  the  laws  of  civil  Wfh,  and  in  the  last 
three  the  laws  of  moral  life.  —  //.  H.  531. 

21G7.  But  as  to  what  concerns  precepts  of  life, 
such  as  are  all  things  of  the  Decalogue,  and  many 
things  in  the  law  and  the  Pro])hets,  these,  inas- 
much as  they  are  serviceable  to  man's  life,  are  of 
use  in  each  sense,  both  the  literal  and  the  inter- 
nal ;  the  things  contained  in  the  literal  sense  were 
for  the  peoj)le  of  that  time,  who  did  not  compre- 
hend internal  things  ;  and  the  things  contained  in 
the  internal  sense  were  for  the  angels,  who  disre- 
gard things  external.  Unless  the  precepts  of  the 
Decalogue  also  contained  internal  things,  they 
would  never  have  been  promulgated  in  such  a  mi- 
raculous manner  on  Mount  Sinai ;  for  such  things 
as  are  contained  therein,  as  that  parents  ought  to 
be  honored,  that  theft,  murder,  and  adultery,  should 
not  be  committed,  that  another's  property  should 
not  be  coveted,  were  precepts  known  even  to  the 
Gentiles,  and  prescribed  in  their  laws,  and  which 
the  children  of  Israel,  as  being  men,  ought  to 
have  known  without  such  promulgation.  But  in- 
asmuch as  those  precepts  woto  serviceable  to  life 
in  both  senses,  and  were  as  external  forms  pro- 
duced from  internal,  which  correspond  to  each 
other,  therefore  they  descended  from  heaven  on 
Mount  Sinai  in  so  miraculous  a  manner,  and  in  the 
internal  sense  were  spoken  and  heard  in  heaven, 
but  in  the  external  sense  were  spoken  and  heard 
on  earth.  —  ./.  C.  2G0i). 

21G8.  The  reason  why  the  precepts  of  the  dec- 
alogue are  the  all  of  the  Word  and  the  all  of  the 
church  in  a  summary  complex,  is,  because  in  each 
of  the  precepts  there  are  three  interior  senses, 
each  sense  for  its  own  heaven,  for  there  are  three 
heavens ;  the  first  sense  is  the  spiritual  moral 
sense,  this  is  for  the  first  or  lowest  heaven  ;  the 
second  sense  is  the  celestial  spiritual  sense,  which 
is  for  the  second  or  middle  heaven  ;  and  the  third 
sense  is  the  divine  celestial,  which  is  the  third  or 
inmost  heaven.  That  the  ten  precepts  of  tiie  dec- 
alogue are  the  all  of  the  Word  in  a  summary  com- 
plex, cannot  otherwise  appear  than  from  those 
precepts  as  to  their  three  senses. — »/.  £.  1024. 

The  Lord's  Prayer. 

21G9.  In  the  Lord's  prayer,  all  things  follow  in 
such  a  series,  that  as  it  were  they  constitute  a 
column  increasing  from  the  liighest  to  the  lowest, 
in  the  interiors  of  which  are  the  things  which  pre- 
cede in  the  scries ;  what  is  first  therein,  this  is 


430 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


inmost,  and  what  succeeds  in  order,  this  adds  it- 
self to  the  inmost  successively,  and  thereby  in- 
creases. What  is  inuiost  reif^ns  universally  in 
those  things  which  are  round  about,  that  is,  in  all 
and  single  things,  for  hence  it  is  essential  to  the 
existence  of  all.  —  A.  C.  88G4. 

2170.  That  innumerable  things  are  contained  in 
the  ideas  of  thought,  and  that  those  things  which 
are  contained  in  order  are  from  things  interior, 
was  also  evident  to  me  whilst  I  was  reading  the 
Lord's  Prayer  morning  and  evening.  The  ideas 
of  my  thought  were  then  constantly  opened  to- 
wards heaven,  and  innumerable  things  flowed  in, 
60  that  I  observed  clearly  that  the  ideas  of  thought 
conceived  from  the  contents  of  the  Prayer  were 
filled  from  heaven :  and  such  things  were  also  in- 
fused, as  it  is  impossible  to  utter,  and  also  impos- 
sible for  rne  to  comprehend,  only  I  was  sensible 
of  the  general  affection  thence  resulting :  and 
what  is  wonderful,  the  things  which  flowed  in 
were  every  day  varied.  Hence  it  was  given  to 
know,  that  in  the  contents  of  that  Prayer  there  are 
more  things  than  the  universal  heaven  is  capable 
of  comprehending  ;  and  that  with  man  more  things 
are  in  it,  in  proportion  as  his  thought  is  more 
opened  towards  heaven  ;  and  on  the  other  hand, 
that  fewer  things  are  in  it,  in  proportion  as  his 
thought  is  more  closed  :  for  with  those,  who  have 
the  thought  closed,  nothing  more  appears  therein 
than  the  sense  of  the  letter,  or  that  sense  which  is 
nearest  to  the  expressions.  —  Jl.  C.  6619. 

2171.  As  often  as  I  have  been  reading  the  Lord's 
prayer,  so  often  I  have  manifestly  perceived  an 
elevation  towards  the  Lord,  which  was  like  an  at- 
traction, and  then  the  ideas  were  open,  and  hence 
was  effected  a  communication  with  some  societies 
in  heaven ;  and  I  apperceived  that  there  was  in- 
flux from  the  Lord  into  each  of  the  things  of  the 
prayer,  thus  into  each  of  the  ideas  of  my  thought, 
which  were  from  the  meaning  of  the  things  con- 
tained in  the  prayer.  The  influx  was  effected 
with  inexpressible  variety,  that  is  not  the  same  at 
one  time  as  at  another ;  hence  also  it  was  made 
manifest  how  infinite  things  were  in  the  expres- 
sions of  the  prayer,  and  that  the  Lord  was  present 
in  each.  — .4.  C.  6476. 

2172.  It  was  siiown  me  of  what  quality  certain 
spirits  were,  who  were  with  me,  by  an  influx  of 
their  perception  into  the  Lord's  prayer  when  I 
was  reading  it ;  for  all  spirits  and  angels,  what- 
ever be  their  number,  may  be  known  as  to  their 
quality  from  the  Lord's  prayer,  and  this  by  an  in- 
flux of  the  ideas  of  their  thought  aind  of  their  affec- 
tions into  the  contents  of  the  prayer.  —  Jl.  C.  4047. 

2173.  The  Lord's  prayer  is  repeated  every  day 
in  heaven,  as  men  repeat  it  on  earth,  and  then  the 
angels  do  not  tliink  of  God  the  Father,  because 
He  is  invisible',  but  they  think  of  Him  in  His 
Divine  Humanity,  because  in  this  He  is  visible,  and 
in  this  Humanity  He  is  called  by  them  Lord,  and 
thus  the  Lord  is  their  Father  in  heaven.  In  that 
prayer  it  is  said,  "  Hallowed  be  thy  name,  and 
thy  kingdom  come,"  and  his  Divine  Humanity  is 
the  name  of  the  Father,  and  the  Kingdom  of  the 
Father  then  comes  when  the  Lord  is  immediately 
approached,  and  not  at  all  when  God  the  Father  is 
approached  immediately  ;  tiierefore  the  Lord  com- 
manded his  disciples  to  preach  the  Kingdom  of 
God,  and  this  is  the   Kingdom   of  God.     "Thy 


that  His  Kingdom  is  there,  therefore,  when  the 
Lord  reigns  in  like  manner  in  the  church,  then  the 
Father's  will  is  done  on  earth  as  it  is  in  heaven. 
That  by  Kingdom  is  understood  also  the  reception 
of  Divine  good  and  Divine  truth  which  proceed 
from  the  Lord,  and  in  which  the  Lord  is  with  the 
angels  of  heaven,  and  with  men  of  the  church,  is 
evident,  for  it  follows,  "  Thy  will  be  done,  as  in 
heaven  so  also  in  the  earth,"  and  the  will  of  God  is 
done  when  those  things  are  received  in  the  heart 
and  the  soul,  that  is,  in  love  and  faith.  At  this 
day,  a  new  church  is  establishing  by  the  Lord, 
which  is  meant  by  the  New  Jerusalem  in  the  Apoc- 
alypse, in  which  the  Lord  alone  is  worshipped,  as 
He  is  in  heaven,  and  thus  all  will  be  accomplished 
that  is  contained  in  the  Lord's  prayer,  from  begin- 
ning to  end.  —  A.  R.  839,  .i.  E.  083. 


Prayer  and  Worship. 

2174.  Prayer,  considered  in  itself,  is  speaking' 
with  God,  and  at  such  time  a  certain  internal  in- 
tuition of  those  things  which  are  the  objects  of 
prayer,  to  which  corresponds  something  like  influx 
into  the  perception  or  thought  of  the  mind  of  him 
who  prays,  so  that  there  is  a  kind  of  opening  of 
man's  internals  towards  God  ;  but  this  with  a  differ- 
ence according  to  man's  state,  and  according  to 
the  essence  of  the  thing  which  is  the  object  of 
prayer  ;  if  the  prayer  be  from  love  and  faith,  and  it 
be  only  celestial  and  spiritual  things,  concerning 
which  and  for  which  he  prays,  then  in  the  prayer 
there  exists  somewhat  resembling  a  revelation, 
which  is  manifested  in  the  affection  of  the  person 
praying,  as  to  hope,  consolation,  or  some  internal 
joy  ;  hence  it  is  that  to  pray,  in  an  internal  sense, 
signifies  to  be  revealed.  —  Jl.  C.  2535. 

2175.  By  praying,  in  a  universal  sense,  is  sig- 
nified all  the  truth  which  a  man  thinks  and  speaks. 
Worship  does  not  consist  in  prayers  and  in  exter- 
nal devotion,  but  in  a  life  of  charity  ;  prayers  are 
only  the  externals  thereof,  for  they  proceed  from 
the  man  by  his  mouth,  wherefore,  according  to  the 
quality  of  the  man  as  to  his  life,  such  are  his 
prayers  :  it  matters  not  whether  a  man  assumes  a 
humble  deportment,  kneels  and  sighs  when  he 
prays ;  these  are  external  things,  and  unless  the 
externals  proceed  from  internals,  they  are  only 
gestures  and  sounds  witliout  life.  In  every  thing 
which  a  man  utters  there  is  affection,  and  every 
man,  spirit,  and  angel,  is  his  own  affection,  few 
their  affection  is  their  life ;  it  is  the  affection  itself 
which  speaks,  and  not  the  man  without  it ;  where- 
fore according  to  the  quality  of  the  affection,  such 
is  the  prayer.  Spiritual  affection  is  what  is  called 
charity  towards  our  neighbor ;  to  be  in  that  af- 
fection is  true  worship ;  prayer  is  what  thence 
proceeds.  Hence  it  is  plain  that  the  essential 
principle  of  worship  is  a  life  of  charity,  and  the  in- 
strumental thereof  is  gesture  and  prayer  ;  or  that 
the  primary  constituent  of  worship  is  a  life  of 
charity,  and  its  secondary  is  praying ;  from  which 
it  is  evident  that  they  who  place  all  divine  wor- 
ship in  oral  piety,  and  not  in  actual  piety,  err 
exceedingly.  Actual  piety  is  to  act  in  every  work 
and  in  every  function  from  what  is  sincere  and 
right,  and  from  what  is  just  and  equitable,  and 
this  because  it  is  commanded  by  the  Lord  in  the 
Word  ;  for  thus  man  m  every  work  looks  to  heav- 
en  and   to  the   Lord,  with  whom  he  is  thus  con- 


Kingdom  come"  means,  that  the  Lord  should 'joined.  The  heart  of  man  is  his  love,  and  the  love 
reign.  "Jehovah  of  hosts  is  His  name,  and  thy  '  of  man  is  his  very  life,  consequently  his  prayers 
Redeemer,  the  only  One  of  Israel ;  the  God  of  the  '  have  a  quality  accordinj  to  his  love,  or  according 
u)Ao/c  €ffrf A  shall  He  be  called"  (Isiiiihliv.  5).  Be- j  to  the  quality  of  his  lit>:  hence  it  follows  that 
sides,  it  is  a  known  thing  in  tlie  church,  that  the  I  prayers  signify  the  life  of  his  love  and  charity,  or 
Lord  Jesus  Christ  reigns  in  heaven  ;  He  also  said  I  that  his  life  is  understood  by  prayers,  in  the  spirit- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


431 


ual  sense.  Moreover,  man  continually  prays  wh^n 
he  is  in  the  life  of  charity,  althoiifrh  not  with  tlie 
mouth,  yet  with  tiie  heart ;  for  tliat  which  is  of  the 
love  is  continually  in  the  thought,  even  when  he 
is  unconscious  of  it.  —  .4.  E.  t)i>5,  .'W5. 

217(j.  The  Lord  gives  men  to  a.sk,  and  wjiat  to 
ask,  therefore  the  Lord  knows  it  beforehand,  but 
still  wills  that  man  should  ask  first,  to  the  end 
that  he  may  do  it  as  from  himself,  and  thus  that  it 
should  be  a])propriatud  to  him.  —  ^1.  R.  87G. 

2177.  "  AH  tilings  whatsoever  ye  shall  ask  in 
prayer  believing  yc  shall  receive."  (Matt.  xxi.  22.) 
By  these  words  is  described  the  power  of  those 
who  are  in  the  Lord,  these  do  not  will  any  thing, 
and  so  do  not  ask  any  thing,  but  from  the  Lord, 
and  whatsoever  they  will  and  ask  of  the  Lord,  the 
same  is  done,  for  the  Lord  says,  without  nie  ye 
can  do  nothing,  abide  in  me  and  I  in  you  ;  such 
power  have  the  angels  in  heaven,  tliat  if  they  only 
will  a  thing,  they  obtain  it ;  but  yet  they  do  not 
will  any  thing  but  what  has  relation  to  use,  and 
this  they  will  as  if  from  themselves,  but  still  from 
the  Lord. —  .i.  R.\)5l. 

2178  It  is  believed  by  those  who  are  not  ac- 
quainted witli  the  arcana  of  heaven,  tiiat  worship 
is  from  man,  because  it  proceeds  from  thought 
and  from  affection,  which  appertain  to  him :  but 
the  worship  which  is  from  man  is  not  worship, 
conseqv>  mlly  tlie  confessions,  adorations,  and  pray- 
ers, wh  ch  are  from  man,  arc  not  confessions, 
adorations,  and  prayers  which  are  heard  and  re- 
ceived by  the  Lord  ;  but  they  must  be  from  the 
Lord  Hims(df  with  man.  That  tliis  is  the  case,  is 
known  to  the  church,  for  she  teaches  that  from 
man  there  does  not  any  good  proceed,  but  that  all 
good  is  from  heaven,  that  is,  from  the  Divine  there ; 
thence  also  all  good  in  worsiiip,  and  worsiiip  with- 
out good  is  not  worship  ;  hence  the  Church  prays, 
when  she  is  in  a  holy  [principle],  that  God  may 
be  present,  and  lead  her  thoughts  and  discourse. 
The  cast  herein  is  this  :  when  man  is  in  genuine 
■worship,  I  en  the  Lord  flows  in  into  the  goods  and 
trutiis  whk  h  are  with  the  man  ;  and  He  elevates 
them  to  Himself,  and  with  them  the  man,  so  far 
and  in  such  quality  as  he  is  in  them:  this  eleva- 
tion does  not  appear  to  the  man  if  he  be  not  in 
the  genuine  affection  of  truth  and  good,  and  in 
the  knowledge,  acknowledguient,  and  faith,  that  all 
good  comes  from  above  from  the  Lord.  That  the 
case  is  so,  may  be  apprehended  even  by  those 
who  are  wise  from  the  world,  for  they  know  from 
tlieir  erudition,  that  natural  influx,  which  is  called 
by  them  physical  influx,  is  not  given,  but  spiritual 
influx ;  that  is,  that  nothing  can  flow  in  from  the 
natural  world  into  heaven,  but  the  reverse.  From 
these  things  it  may  be  manifest  how  it  is  to  be 
understood,  that  the  influx  and  operation  of  the 
Divine  of  the  Lord  is  into  all  and  single  things 
of  worship.  That  the  case  is  so,  it  has  also  been 
given  frequently  to  experience,  for  it  has  been 
given  to  perceive  the  influx  itself,  the  calling  forth 
of  the  truths  which  were  with  me,  the  application 
to  the  objects  of  prayer,  the  affection  of  good 
adjoined,  and  the  elevation  itself.  But  although 
this  is  the  case,  still  man  ought  not  to  let  down 
his  hands  and  expect  influx,  for  this  would  be  to 
act  the  part  of  an  image  without  life  ;  he  ought 
still  to  think,  to  will,  and  to  act,  as  from  himself, 
and  yet  to  ascribe  to  the  Lord  all  of  the  thought 
of  truth,  and  of  the  endeavor  of  good  ;  by  so 
doing  the  faculty  is  implanted  from  the  Lord  of 
receiving  Himself  and  influx  from  Himself.  —  Jl. 
C.  10,299. 

2179.  Every  man,  when  he  beholds  the  universe, 


and  particularly  when  he  contemplates  the  order 
of  the  universe,  is  naturally  led  to  acknowledge 
a  sujjreme  Being  :  there  is,  besides,  an  inward 
dictate  leading  to  the  same  result ;  which  is  an  ' 
effect  of  the  Lord's  influx  by  the  angels  that  are 
attendant  on  every  man  :  where  this  is  not  the 
case,  man  is  under  the  dominion  of  infernal  spirits, 
and  does  not  acknowledge  a  God.  — .?.  C  lliOS. 

2180.  By  worship,  in  the  internal  sense,  is  sig- 
nified all  conjunction  by  love  and  charity.  Man 
is  continually  in  worship  when  he  is  in  love  and 
charity,  external  worship  being  only  an  effect  pro- 
ceeding from  the  former.  The  angels  are  in  such 
worship  ;  wherefore  with  them  there  is  a  perpotnal 
sabbath  ;  whence  also  tlie  sabbath,  in  the  internal 
sense,  signifies  the  kingdom  of  the  Lord.  Man, 
however,  during  his  abode  in  the  world,  ought  not 
to  omit  the  practice  of  external  worship  ;  for  by 
external  worship  things  internal  are  excited  ;  and 
by  external  worship  things  external  are  kept  in  a 
state  of  sanctity,  so  that  internal  things  can  enter 
by  influx.  Moreover,  man  is  hereby  initiated  into 
knowledges,  and  prepared  to  receive  things  celes- 
tial. He  also  is  gifted  with  states  of  sanctity, 
though  lie  be  ignorant  thereof;  which  states  are 
preserved  by  the  Lord  for  his  use  in  eternal  life ; 
for  in  the  other  life,  all  man's  states  of  life  return. 
—  ^.  a  1618. 

2181.  In  all  worship  there  must  be  humiliation, 
otherwise  there  is  nothing  of  adoration,  conse- 
quently nothing  of  worship.  That  a  state  of  hu- 
miliation is  essential  to  worship  is  hence,  because 
in  proportion  as  the  heart  is  humbled,  in  the  same 
proportion  self-love  and  every  evil  thence_  ceases, 
and  as  far  as  this  ceases,  so  far  good  and  truth, 
that  is  charity  and  faith,  flow  in  from  the  Lord  ; 
for  what  opposes  the  reception  of  these  is  chiefly 
self-love,  for  in  this  is  contempt  of  others  in  com- 
parison with  itself,  together  with  hatred  and  re- 
venge if  it  be  not  worshipped.  —  Jl.  C.  2327. 

2182.  In  worship,  the  nature  and  quality  of  the 
disagreement  between  the  internal  and  exteral 
man  is  especially  discernible,  even  in  the  most 
minute  particulars  of  worship ;  for  when  the  in- 
ternal man  desires,  in  worship,  to  regard  ends  that 
look  to  the  kingdom  of  God,  and  the  external  man 
to  regard  worldly  ends,  there  hence  arises  a  disa- 
greement which  manifests  itself  in  the  worship, 
and  that  so  clearly,  that  the  least  of  disagreement 
is  observed  in  heaven.  — .1.  C.  1571. 

2183.  By  worship  according  to  the  order  of 
heaven  is  meant  all  the  exercises  of  good  accord- 
ing to  the  precepts  of  the  Lord.  By  the  worship 
of  God  at  this  day  is  meant  principally  the  wor- 
ship of  the  mouth  in  a  temple,  both  morning  and 
evening  ;  but  the  worship  of  God  does  not  consist 
essentially  in  this,  but  in  a  life  of  uses ;  this  wor- 
ship is  according  to  the  order  of  heaven :  The 
worship  of  the  mouth  is  also  worship,  but  it  is  al- 
together of  no  avail,  unless  there  be  worship  of 
the  life,  for  this  latter  worship  is  of  the  heart,  and 
the  former,  that  it  may  become  worship,  must  pro- 
ceed from  this  latter.  —  .1.  C.  7884. 

2184.  The  man  who  is  in  good  and  truth  is  in 
genuine  worship,  for  purification  from  evils  and 
falses  consists  in  desisting  from  them,  and  in  shun- 
ning and  holding  them  in  aversion  ;  and  the  im- 
plantation of  good  and  of  truth,  consists  in  thinking 
and  willing  what  is  good  and  true,  and  speaking  and 
doing  them  :  and  the  conjunction  of  each  consists 
in  living  from  them ;  for  when  good  and  truth  are 
conjoined  with  man,  he  has  then  a  new  will  and  a 
new  understanding,  consequently  new  life  :  when 
man  is  of  such  a  quality,  then  in  every  work  which 


432 


COMrENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


he  does  there  is  divine  worship,  for  he  then  has 
respect  to  the  Divine  in  every  thinff,  he  venerates 
it,  and  lie  loves  it,  consequently  he  worships  it 
That  tliis  is  genuine  divine  worship,  is  unknown  to 
those  who  place  all  worship  in  adoration  and  in 
prayers,  thus  in  such  things  as  are  of  the  mouth 
and  of  the  thought,  and  not  in  such  as  are  of  the 
work  from  the  good  of  love  and  from  the  good  of 
faith  ;  when  yet  tlio  Lord  regards  nothing  else  in 
the  man,  who  is  in  adoration  and  in  prayers,  but  his 
heart,  that  is,  his  interiors,  such  as  tiiey  are  as  to 
love  and  the  fiith  thence:  wherefore  if  these  things 
are  not  inwardly  in  adoration  and  in  prayers,  there 
is  no  soul  and  life  in  these  latter,  but  only  what  is 
external,  such  as  is  the  external  of  flatterers  and 
pretenders,  who,  it  is  known,  are  not  pleasing  even 
to  a  wise  man  in  the  world.  In  a  word,  to  act  ac- 
cording to  the  precepts  of  the  Lord  is  truly  tlie 
worship  of  Him,  yea  it  is  truly  love  and  truly  faith  ; 
which  may  be  manifest  to  every  considerate  per- 
son :  for  he  who  loves  any  one,  and  who  believes 
any  one,  wishes  for  nothing  more  than  to  will  and 
to  do  what  the  other  wills  and  thinks,  for  he  only 
desires  to  know  his  will  and  thought,  thus  his  good 
pleasure.  — ./?.  C.  10,143. 

Piety. 

2185.  It  is  believed  by  many,  that  spiritual  life, 
or  the  life  which  leads  to  heaven,  consists  in  pietj/, 
in  evlenud  sanditi/,  and  in  the  renunciation  of  the 
world ;  but  piety  without  charity,  and  external 
sanctity  without  internal  sanctity,  and  a  renuncia- 
tion of  the  world  without  a  life  in  the  world,  do 
not  constitute  spiritual  life  :  but  piety  from  charity, 
external  sanctity  from  internal  sanctity,  and  a  re- 
nunciation of  the  world  with  a  life  in  the  world, 
constitute  it. 

218G.  Piety  consists  in  thinking  and  speaking 
piously,  in  spending  much  time  in  prayer,  in  be- 
having humbly  at  that  time,  in  frequenting  tem- 
ples and  attending  devoutly  to  the  preaching 
there,  in  frequently  every  year  receiving  the  sacra- 
ment of  the  supper,  and  in  performing  the  other 
parts  of  worship  according  to  the  ordinances  of 
the  church.  But  the  life  of  charity  consists  in 
willing  well  and  doing  well  to  our  neighbor,  in 
acting  in  all  our  works  from  justice  and  equity, 
and  from  good  and  truth,  and  in  like  manner  in 
every  office;  in  a  word,  the  life  of  charity  consists 
in  performing  uses.  Divine  worship  primarily 
consists  in  this  life,  but  secondarily  in  the  former  ; 
wherefore  he  who  separates  one  from  the  other, 
that  is,  who  lives  tiie  life  of  piety,  and  not  that  of 
charity  at  the  same  time,  does  not  worship  God. 
Hfc  thinks  indeed  of  God,  but  not  from  God,  but 
from  himself;  for  he  thinks  of  himself  continually, 
and  not  at  all  of  his  neighbor  ;  and  if  he  does  think 
of  his  neighbor,  he  regards  him  as  vile,  if  he  be 
not  of  such  a  quality  also.  He  likewise  thinks  of 
heaven  as  a  reward,  whence  his  mind  entertains 
the  idea  of  merit,  and  also  the  love  of  self,  together 
with  a  contempt  or  neglect  of  uses,  and  thus  of 
his  neighbor ;  and  at  the  same  time  he  cherishes  a 
belief  that  he  is  blameless.  Hence  it  may  appear 
that  the  life  of  piety,  separate  from  the  life  of 
charity,  is  not  the  spiritual  life  which  should  be  in 
divine  worship.  Compare  Matt.  vi.  7,  8.  —  H.  D. 
123,  124. 

2187.  That  heaven  is  insinuated  by  the  Lord 
mto  the  actual  piety  of  man,  and  not  into  the 
oral  or  external  piety  separate  therefrom,  has  been 
made  manifest  to  me  from  much  experience.  I 
have  seen  many,  who  placed  all  v/orship  in  oral 
ind  external  piety,  while  in  their  actual  life  they 


thought  nothing  concerning  the  precepts  of  the 
Lord  in  the  Word,  or  that  what  is  sincere  and 
right,  just  and  e([uitable,  should  be  done  from 
religion,  and  thus  from  a  spiritual  origin,  but  only 
from  regard  to  the  civil  and  moral  law,  so  that 
they  might  appear  sincere  and  just  for  the  sake 
of  fame,  and  thus  of  honor  and  gain,  believing  that 
by  this  means  they  should  come  into  heaven  in 
preference  to  others  ;  wherefore  according  to  their 
faith  they  were  elevated  into  heaven  ;  but  when 
it  was  perceived  by  the  angels  that  they  wor- 
shipped God  with  the  mouth  only,  and  not  with 
the  heart,  and  that  their  external  piety  did  not 
proceed  from  actual  piety,  pertaining  to  the  life, 
they  were  cast  down  from  them,  and  afterwards 
associated  with  those  who  were  in  a  similar  life 
with  themselves,  and  were  there  deprived  of  their 
piety  and  sanctity,  inasmuch  as  it  was  interiorly 
defiled  with  the  evils  of  life.  Hence  also  it  was 
made  evident,  that  divine  worship  primarily  con- 
sists in  a  life  of  charity,  and  secondarily  in  exter- 
nal piety,  inasmuch  as  essential  divine  worship  pri- 
marily consists  in  the  life,  and  not  in  prayers.  For 
the  same  reason  the  Lord  taught  that  in  praying 
much  speaking  and  repetition  should  not  be  used ; 
as  in  Matthew :  "  But  when  ye  pray,  use  not  vain 
repetitions  as  the  heathen  do  ;  for  they  think  that 
they  shall  be  heard  for  their  much  speaking.  Be 
not  ye  therefore  like  unto  them "  (vi.  7.  8).  —  A. 
E.  325. 

Conscience. 

2188.  The  real  spiritual  life  of  man  resides  in  a 
true  conscience,  for  his  faith,  conjoined  to  his 
charity,  is  therein  ;  wherefore,  with  those  who  are 
possessed  of  it,  to  act  from  conscience  is  to  act 
from  their  own  spiritual  life,  and  to  act  contrary  to 
conscience  is,  with  them,  to  act  contrary  to  their 
own  spiritual  life.  Hence  it  is  tiiat  they  are  in 
the  tranquillity  of  peace,  and  in  internal  blessed- 
ness, when  they  act  according  to  conscience,  and 
in  intranquillity  and  pain,  when  they  act  contrary 
to  it :  this  pain  is  what  is  called  remorse  of  con- 
science. 

2189.  Man  has  a  conscience  of  what  is  good, 
and  a  conscience  of  what  is  just :  the  conscience 
of  what  is  good  is  the  conscience  of  the  internal 
man,  and  the  conscience  of  what  is  just  is  the  con- 
science of  the  external  man.  The  conscience  of 
what  is  good  consists  in  acting  according  to  the 
precepts  of  faith  from  internal  affection,  but  the 
conscience  of  what  is  just  consists  in  acting  ac- 
cording to  civil  and  moral  laws  from  external 
affection.  They  who  have  the  conscience  of  what 
is  good,  have  also  the  conscience  of  what  is  just; 
and  they  who  have  only  the  conscience  of  what  is 
just,  are  in  a  faculty  of  receiving  the  conscience 
of  what  is  good  ;  and  they  also  do  receive  it  when 
they  are  instructed. 

2190.  Conscience,  with  those  who  are  in  char- 
ity towards  the  neighbor,  is  the  conscience  of 
truth,  because  it  is  formed  by  the  faith  of  truth ; 
but  with  tiiose  who  are  in  love  to  the  Lord,  it  is 
the  conscience  of  good,  because  it  is  formed  by 
the  love  of  truth.  The  conscience  of  these  is  a 
superior  conscience,  and  is  called  the  perception 
of  truth  from  good.  They  who  have  the  con- 
science of  truth,  are  of  the  Lord's  spiritual  king- 
dom ;  but  they  who  have  the  superior  conscience, 
which  is  called  perception,  are  of  the  Lord's  celes- 
tial kingdom.  —  H.  D.  13:3-135. 

The  Apocalypse. 

.2191.  Not  a  single  line  of  the  Apocalypse  could 
be  revealed  except  by  the  Lord.  —  C.  L.  532. 


WRITINGS   OF  EMANUEL   SWEDENBORG. 


433 


2192.  The  Apocalypse  does  not  treat  of  the  suc- 
cessive states  of  tlie  church,  much  less  of  the  suc- 
cessive states  of  Kingdoms,  as  some  have  hitherto 
believed,  but  from  beginning  to  end  it  treats  of  the 
last  state  of  tlie  church  in  lieavon  and  earth;  and 
then  concerning  the  last  judgment,  and  after  this 
the  New  Church,  which  is  the  New  Jerusalem. 
—  A.R.± 

2193.  "  Things  which  must  shortly  come  to  pass  " 
(Rev.  i.  1),  signifies,  that  they  will  certainly  be, 
lest  the  church  perish.  By  coming  to  pass  shortly, 
is  not  meant  tliat  the  things  whicii  are  foretold  in 
the  Apocalypse,  will  happen  immediately  and  speed- 
ily, but  certainly  ;  and  that  unless  they  do  happen 
the  Church  must  perish.  In  the  divine  id(.'a,  and 
thence  in  tlie  spiritual  sense,  there  is  no  time,  but 
instead  of  time,  there  is  state  ;  and  because  shortly 
relates  to  time,  by  it  is  signified  certainly,  and,  that  it 
will  come  to  pass  before  its  time  ;  for  the  Apocalypse 
was  given  in  the  first  century,  and  since  that  seven- 
teen centuries  have  now  elapsed,  from  which  it  is 
evident,  that  by  shortly  is  signified  that  which  cor- 
responds to  it,  and  thiit  is,  certainly.^  The  like  is  also 
involved  in  these  words  of  the  Lord  :  "  Except  those 
days  should  be  shortened,  there  should  no  flesh  be 
saved  ;  but  for  the  elect's  sake,  those  days  shall  be 
shortened"  (Matt.  xxiv.  22);  by  which  also  is  un- 
derstood, that  except  the  church  should  come  to  an 
end  before  its  time,  it  would  totally  perish  ;  in  that 
chapter  the  consummation  of  the  age,  and  the  Lord's 
coming  are  treated  of;  and  by  the  consummation 
of  the  age  is  meant  the  last  state  of  the  old  church, 
and  by  the  Lord's  coming,  the  first  state  of  the  new. 
It  was  observed,  that  in  tlie  divine  idea  there  is  no 
time,  but  a  presence  of  all  things  past  and  future  ; 
wherefore  it  is  said  by  David,  "A  thousand  years 
in  thy  sight  are  but  as  yesterday"  (Psalm  xc.  4); 
and  again :  "  I  will  declare  the  decree,  Jehovah 
hath  said  unto  me,  Thou  art  my  son,  this  day  have 
I  begotten  thee  "  (Psalm  ii.  7) :  this  day  denotes  the 
presence  of  the  Lord's  advent.  Thence  also  it  is, 
tiiat  an  entire  period  is  called  day  in  the  Word,  and 
its  first  state  the  dawning  and  the  morning,  and  its 
last,  evening  and  night  —  Ji.  R.  4. 

2194.  "John  to  the  seven  churches,"  (verse  4,) 
signifies,  to  all  who  are  in  the  Christian  world 
where  the  Word  is,  and  by  it  the  Lord  is  known, 
and  who  accede  to  the  church.  By  the  seven 
churches  are  not  to  be  understood  seven  churches, 
but  all  who  are  of  the  church  in  the  Christian  world ; 
for  numbers,  in  the  Word,  signify  things,  and  seven, 
all  things  and  all  and  thence,  also,  what  is  full  and 
perfect,  and  it  occurs  in  tlie  Word,  where  any  thing 
holy  is  treated  of,  and,  in  an  opposite  sense,  where 
it  treats  of  any  thing  profane  ;  —  consequently,  this 
number  involves  what  is  holy,  and,  in  an  opposite 
sense,  what  is  profane.  The  reason  why  numbers 
signify  tilings,  or  rather  resemble  certain  adjectives 
to  substantives  denoting  some  quality  in  things,  is, 
because  number  is,  in  itself,  natural ;  for  natural 
thmgs  are  determined  by  numbers,  but  spiritual 
things  by  things  and  their  states :  therefore,  he  who  is 
ignorant  of  the  signification  of  numbers  in  the  Word, 
and  especially  in  the  Apocalypse,  must  be  ignorant 
of  many  arcana  whicli  are  contained  therein.  Now, 
since  seven  signifies  all  things  and  every  thing,  it 
may  appear  that  by  seven  churches  are  meant  all 
wlio  are  in  the  Christian  world  where  the  Word  is, 
and  where,  consequently,  the  Lord  is  known  :  these, 
if  they  live  according  to  the  Lord's  precepts  in  the 
Word,  constitute  the  true  church. 

2195.  "  Which  arc  in  Asia  "(verse  4),  signifies,  to 
those  who  arc  in  Uie  light  of  truth  fVom  the  Word. 
Since,  by  all  the  naines  of  i)ersons  and  places  in  the 


Word,  things  of  heaven  and  the  ciiurch  are  under- 
stood, as  was  before  observed,  so,  therefore,  Asia 
and  the  names  of  the  seven  churches  therein,  signi- 
fy the  same,  as  will  appear  from  what  follows.  The 
reason  why  they  who  are  in  the  light  of  truth  from  the 
Word,  are  understond  by  Asia,  is,  because  the  Most 
Ancient  Church,  and,  after  it,  the  Ancient,  and  then 
the  Israelitish  church,  were  established  in  Asia; 
also,  because  the  Ancient  Word,  and,  after  it,  the 
Israelitish  Word,  was  among  them  ;  and  all  the  light 

of  truth  comes  from  the  Word. ^.  R.  10,  11. 

219().  "  I  was  in  the  isle  called  Patmos  "  (verse 
9),  signifies,  a  state  and  place  in  which  he  could  be 
illuminated.  The  reason  why  this  revelation  was 
made  to  John  in  Patmos,  was,  because  it  was  an 
island  in  Greece,  not  far  from  the  Land  of  Canaan, 
and  between  Asia  and  I^urope ;  and  by  isles  are 
signified,  the  nations  more  remote  from  the  worship 
of  God,  but  yet  which  will  accede  to  it,  because  they 
are  capable  of  being  illuminated  ;  the  same  is  sig- 
nified by  Greece  ;  but  the  church  itself  is  signified 
by  the  Land  of  Canaan ;  by  Asia,  they  of  the  church 
who  are  in  the  liglit  of  truth  from  the  Word  ;  and, 
by  Europe,  they  to  whom  the  Word  is  about  to  come ; 
hence  it  is,  that  by  the  isle  of  Patmos,  is  signified  a 
state  and  place  in  which  he  could  be  illuminated. 

—  ^.  R.  34. 

2197.  "  And  what  thou  seest,  write  in  a  book  ;  " 
(verse  11;)  that  this  signifies,  that  it  may  be  revealed 
to  posterity,  is  evident  without  explanation. 

2198.  "And  send  [it]  to  the  churches,  which 
are  in  Asia,"  signifies,  for  those  in  the  Christian 
world,  who  are  in  the  light  of  truth  from  the 
Word. 

2199.  "  Unto  Ephesus,  and  unto  Smyrna,  and 
unto  Pergamos,  and  unto  Thyatira,  and  unto  Sardis, 
and  unto  Philadelphia,  and  unto  Laodicea,"  signi- 
fies, specifically  according  to  the  state  of  recep- 
tion of  each.  For  John,  when  he  received  this 
command,  was  in  a  spiritual  state,  and  in  that  state 
nothing  is  mentioned  by  name  which  does  not  sig- 
nify some  thing  or  state  ;  therefore  these  things 
which  were  written  by  John,  were  not  sent  to  any 
church  in  those  places,  but  were  told  to  their  an- 
gels, by  whom  are   understood  those  who  receive. 

—  A.  ii.  39-41. 

Spiritual  Sense  of  Numbers. 

2200.  Numbers,  both  simple  and  compound, 
have  sometimes  appeared  to  me  visibly,  once  also 
in  a  long  series,  and  I  wondered  what  they  signi- 
fied, and  it  was  said  that  they  existed  from  angelic 
discourse,  and  that  things  likewise  are  wont  some- 
times to  be  expressed  by  numbers,  which  numbers 
do  not  appear  in  heaven,  but  in  the  world  of  spirits, 
where  such  things  are  presented  to  the  sight.  This 
was  known  to  the  most  ancient,  who  were  celestial 
men,  and  discoursed  with  angels,  and  hence  they 
formed  ecclesiastical  computation  by  numbers, 
whereby  they  expressed  universally  those  things, 
which  by  words  they  expressed  singularly  :  but 
what  each  number  had  involved,  did  not  remain 
with  posterity,  only  what  was  signified  by  the  sim- 
ple numbers,  namely,  two,  three,  six,  seven,  eight, 
twelve  ;  and  hence  twenty-four,  seventy-two,  and 
seventy-seven;  especially  that  by  seven  was  sig- 
nified what  IS  most  holy,  namely,  in  the  supreme 
sense  the  Divine  itself,  and  in  the  representative 
sense  the  celestial  of  love ;  hence  it  is,  that  the 
state  of  the  celestial  man  was  signified  by  the 
seventh  day.  That  numbers  signify  things,  is  very 
manifest  from  many  numbers  in  the  Word,  as 
from  these  in  the  Apocalypse;  "He  who  hath  in- 
telligence, let  him   compute  the  number  of  the 


434 


COMPENDIUM    OF    THE   THEOLOGICAL    AND    SPIKITUAL 


beast,  for  is  the  number  of  a  man,  namely  the 
number  thereof  is  six  hundred  sixty-aix,"  xiii.  18. 
And  again  in  another  place ;  "  The  angel  meas- 
ured the  wall  of  tlie  holy  Jerusalem  an  hundred 
forty-four  cubits,  which  is  the  measure  of  a  man, 
that  is,  of  an  angel,"  Apoc.  xxi.  17  ;  the  number 
144  is  from  12  multiplied  into  itself,  and  from  the 
multiplication  of  this  number  comes  72.  —  A.  C. 
52(J5. 

2201.  Number  and  measure  are  mentioned  in 
many  passages  in  the  Word,  and  it  is  supposed 
that  in  bothcas  ;s  nothing  more  is  understood  than 
number  and  measure  ;  but  by  number  and  measure 
in  the  spiritual  sen.se  is  understood  the  quality  of 
the  thing  treated  of  The  quality  itself  is  de- 
termined by  the  numbers  which  are  expressed. 
The  reason  why  number  signifies  the  quality  of 
the  thing  treated  of,  is  because  the  Word  is  spirit- 
ual, and  consequently  all  things,  even  the  most 
particular,  therein  contained,  are  spiritual  things, 
and  spiritual  things  are  not  numbered  and  meas- 
ured, but  still  they  fall  into  numbers  and  measures 
as  they  descend  out  of  the  spiritual  world,  or  heav- 
en, where  angels  are,  into  the  natural  world,  or 
earth,  where  men  are  ;  and  in  like  manner  when 
they  descend  out  of  the  spiritual  sense  of  the 
Word  in  which  the  angels  are,  into  the  natural 
sense  of  the  Word  in  which  men  are.  The  natural 
sense  of  the  Word  is  the  sense  of  its  letter :  this  is 
the  reason  why  in  this  sense  there  are  nuuibers,  and 
that  they  signify  things  spiritual,  or  such  as  relate  to 
heaven  and  the  church.  That  the  spiritual  things 
of  heaven,  such  as  those  which  the  angels  think 
and  speak,  fall  also  into  numbers,  has  been  often 
shown  to  me.  When  they  have  been  in  conversa- 
tion, their  discourse  has  been  determined  into 
mere  numbers,  which  were  seen  upon  paper,  and 
they  afterwards  said  that  it  was  their  discourse 
determined  into  numbers,  and  that  those  numbers 
in  a  series  contained  all  the  things  which  they 
spake.  I  was  also  instructed  what  they  signified, 
and  how  they   were  to   be   understood. 

2209.  There  are  simple  numbers  which  are  sig- 
nificative above  all  others,  and  from  which  tlie 
greater  numbers  derive  their  significations,  namely, 
the  numbers  two,  three,  five,  and  seven ;  the  num- 
ber two  signifies  union,  and  is  predicated  of  good  ; 
the  number  three  signifies  what  is  full,  and  is 
predicated  of  truths  ;  tlie  number  five  signifies  much 
and  some,  and  the  number  seven  signifies  what  is 
holy  ;  from  the  number  two  arise  the  numbers  4, 
8,  16,  400,  800,  lt)O0,  4000,  8000,  16,000,  which 
numbers  have  the  same  signification  as  the  num- 
ber two  has,  because  they  arise  from  the  sim- 
ple number  multiplied  into  itself,  and  by  multipli- 
cation with  10 ;  from  the  number  three  arise  6,  12, 
24,  72,  144,  1440,  144,000,  which  numbers  also 
have  the  same  signification  as  the  number  three 
has,  because  they  arise  from  this  simple  number  by 
multiplication  ;  from  the  number  five  arise  10,  50, 
100  1000, 10,000, 100,000,  which  numbers  also  have 
'he  same  signification  as  the  number  five  has,  be- 
';ause  they  arise  thence  by  multiplication ;  from 
the  number  seven  arise  14,  70,  700,  7000,  70,000, 
which  also  as  arising  thence  have  a  similar  sig- 
nification. Inasmuch  as  the  number  three  signi- 
fies what  is  full,  and  full  denotes  all,  hence  the 
number  twelve  derives  its  signification  of  all  things 
and  all  persons  ;  the  reason  of  its  being  predicated 
of  truths  derived  from  good  is,  because  it  arises 
out  of  3  multiplied  into  4,  and  the  number  3  is 
predicated  of  truths,  and  4  of  good,  as  was  said 
\bove.    He  who  does  not  know  that  the  number 


twelve  signifies  all  things,  and  that  the  numbers 
thence  multiplied  have  a  similar  signification,  and 
who  does  not  know  that  each  tribe  signifies  some 
universal  and  essential  principle  of  the  church, 
cannot  apprehend  any  thing  further,  than  that  only 
12,000  out  of  every  tribe  of  Israel  were  sealed, 
and  consequently  received,  or  to  be  received  into 
heaven,  when  nevertheless  by  the  12,000  there 
mentioned  are  not  understood  12,000,  nor  by  the 
tribes  there  named  the  tribes  of  Israel ;  but  by 
12,000  are  understood  all,  and  by  the  tribes  of  Is- 
rael, those  who  are  in  truths  derived  from  good, 
and  thus  all,  in  whatever  part  of  the  earth  they 
may  be,  who  constitute  the  church  of  the  Lord.  — 
A.  E.  429,  430. 

2203.  The  half  and  the  double,  as  to  numbers 
in  the  Word,  involve  the  like,  as  twenty  the  like 
with  ten,  and  four  the  like  with  two,  six  with  three, 
twenty-four  with  twelve,  and  so  forth  ;  so  also 
numbers  further  multiplied  mvolve  the  like,  as  a 
hundred  and  also  a  thousand  involve  the  like  with 
ten,  seventy-two,  and  also  a  hundred  and  forty- 
four,  the  like  wi^h  twelve  :  what  therefore  the  com- 
pound numbers  involve,  may  be  known  from  the 
simple  numbers  from  which  and  with  which  they 
are  multiplied.  What  also  the  more  simple  num- 
bers involve,  may  be  known  from  the  integral 
numbers,  as  what  five  involve  may  be  known  from 
ten,  and  what  two,  with  a  half,  from  five,  and  so 
forth :  in  general  it  is  to  be  known,  that  numbers 
multiplied  involve  the  like  with  the  simple  nujn- 
bers,  but  what  is  more  full,  and  that  numbers  di- 
vided involve  the  like,  but  not  so  full.  As  to 
what  concerns  five  specifically,  this  number  has  a 
double  signification  ;  it  signifies  a  little  and  hence 
somewhat,  and  it  signifies  remains  :  that  it  signi- 
fies a  little  is  from  its  relation  to  those  numbers 
which  signify  much,  namely,  to  a  thousand  and  to 
a  hundred,  and  thence  also  to  ten  :  that  five  sig- 
nify remains,  is  when  it  has  relation  to  ten,  for 
ten  signify  remains.  He  who  does  not  know  that 
there  is  any  internal  sense  of  the  Word,  which 
does  not  appear  in  the  letter,  will  be  altogether 
surprised  that  numbers  in  the  Word  also  signify 
things,  especially  on  this  account,  because  he  can- 
not form  any  spiritual  idea  from  numbers  ;  but 
nevertheless  numbers  flow  from  the  spiritual  idea 
which  the  angels  have.  What  the  ideas  are,  and 
v/hat  the  things  are,  to  which  numbers  correspond, 
may  indeed  be  known,  but  whence  that  corre- 
spondence is,  still  lies  hidden  ;  as  whence  is  the 
correspondence  of  twelve  with  all  things  of  faith, 
and  the  correspondence  of  seven  with  things  holy, 
also  the  correspondence  of  ten,  and  likewise  of 
five,  with  goods  and  truths  stored  up  in  the  interior 
man  by  the  Lord,  and  so  forth.  But  still  it  is 
enough  to  know  that  there  is  a  correspondence, 
and  that  from  such  correspondence  all  the  numbers 
in  the  Word  signify  something  in  the  spiritual 
world,  consequently  that  the  Divine  inspired  in 
them  lies  stored  up.  For  example,  in  the  follow- 
ing passages  where  mention  is  made  of  five:  as 
in  the  Lord's  parable  concerning  the  man  who 
"  went  into  a  far  country,  and  delivered  to  his  ser- 
vants his  property,  to  one  five  talents,  to  another 
two,  and  to  a  third  one  ;  and  he  who  received  five 
talents,  traded  with  them,  and  gained  other  five 
talents ;  in  like  manner  he  who  received  two, 
gained  other  two ;  but  he  who  received  one,  hid 
his  Lord's  silver  in  the  earth,"  Matt.  xxv.  14,  and 
the  following  verses.  He  who  does  not  think  be- 
yond the  literal  sense,  cannot  know  otherwise  than 
that  these  numbers,  namely  five,  two,  and  one. 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


435 


were  assumed  merely  for  composing  the  history 
of  the   parable,  and  that  they  do  not  involve  any 
thing  further,  when  yet  there  is  an  arcanum  also 
in  these  numbers  themselves.     For  by  the  servant 
who  received  five  talents,  are  signified  those  who 
have   admitted   goods   and  truths   from  the  Lord, 
thus  who  have  received  remains  ;  by  him  who  re- 
ceived two,  are  signified  those  who  in  advanced 
age  have   adjoined   charity  to  faith ;  and  by  him 
who   received  one,  they  who  have  received  faith 
alone  without  charity :  concerning  this  latter  it  is 
said,  that  he  hid  his  Lord's  silver  m  the  earth,  for 
by  the  silver,  which  is  predicated  concerning  him, 
in  the  internal  sense  is  signified  the  truth  which  is 
of  faith  ;  for  faith  without  charity  cannot  make  gain, 
or  bear  fruit :  such  are  the  things  contained  in  those 
numbers.     In  like  manner  in  these  words  of  the 
Lord,  "  Think  ye  that  I  am  come  to  give  peace  in 
the  earth  ?    I  say  to  you  nay,  but  division,  for  from 
henceforth  there  shall  be  five  in  one  house  divided, 
three  against  two,  and  two  against  three,"  Luke  xii. 
51,  52  ;  and  also  in  the  historicals  themselves,  that 
the  Lord  fed  five  thousand  men  with  five  loaves  and 
two  fishes ;  and  that  he  commanded   them   to  sit 
down  by  hundreds  and  by  fifties  ;  and  afler  they 
had   eaten,  that  they  gathered  twelve  baskets  of 
fragments.  Matt,  xiv.   15-21  ;    Mark   vi.   [iS,  and 
the  following  verses ;  Luke  ix.  12-17 ;  John  vi.  5 
-13.     In  these  passages,  inasmuch  as  they  are  his- 
torical, it  can  scarcely  be  believed  that  the  numbers 
are  significative,  as  the  number  five  thousand,  which 
was  that  of  the  men,  also  the  number  five  which 
was  that  of  the  loaves,  and  two  which  was  that  of 
the  fishes,  and  likewise  the  number  a  hundred,  and 
the  number  fifty,  which  was  that  of  the  companies 
which  sat  down,  and  lastly  twelve,  which  was  that 
of  the  baskets  containing  the  fragments  ;  when  yet 
in  each  there  is  an  arcanum :  for  each  single  cir- 
cumstance happened  of  Providence,  for  the  end  that 
divine  things  might  be  represented.     That  the  num- 
ber five  contains  in  it  a  heavenly  arcanum,  and  the 
like  arcanu[n  with  ten,  is  evident  from  the  cherubs, 
concerning  which  in  the  first  book  of  the  Kings ; 
"  Solomon  made  in  the  holy  place  two  cherubs  of 
olive  wood,  ten  cubits  was  the  height  of  each  ; 
five  cubits  was  the  wing  of  one  cherub,  and  five 
cubits  was  the  wing  of  the  other  cherub :  ten  cu- 
bits was  from  the  borders  of  its  wings  even  to  the 
borders  of  its  wings;  thus  ten  cubits  was  the  cher- 
ub, both  cherubs  had  one  measure  and  one  propor- 
tion," vi.  23,  27.     It  is  also  evident  from  the  layers 
about  the  temple,  likewise  from  the  candlesticks, 
concerning  which   in  the   same    book,  "  that  five 
bases  of  the  lavers  were  set  near  the  shoulder  of  the 
house  to  the  right,  and  five  near  the  shoulder  of  the 
house  to  the  \el\:  also  that  five  candlesticks  were  sot 
on  tiie  right,  and  five  on  the  left  before  the  holy 
place,"  vii.  3*j,  4i>.  "  That  the  brazen  sea  was  ten  cu- 
bits from  laver  to  laver,  and  five  cubits  in  height, 
and  thirty  cubits  in  circumference,"  chap.  vii.  23, 
was  with  intent  that  holy  things  might  be  signified 
as  well  by  the  numbers  ten  and  five,  as  by  thirty, 
which  number  of  the  circumference  does  not  in- 
deed geometrically  answer  to  the  diameter,  but  still 
it  spiritually  involves  that  which  is  signified  by  the 
compass  of  that  vessel.     That  all  numbers  signify 
things  in  the  spiritual  world,  is  very  manifest  from 
the  numbers  in  Ezekiel,  where  the  new  earth,  the 
new  city,  and  the  new  temple  are  treated  of,  which 
the  angel  measured  as  to  the  single  things,  see 
chapters  xl.  xli.  xlii.  xliii.  xlv.  xlvi.  xJvii.  xlviii.  xlix  : 
a  description  of  almost  all  the  holy  things  therein  is 
exhibited  by  numbers,  wherefore  he  who  does  not 
know  what  those  numbers  involve,  can  know  scarce- 


ly any  thing  of  the  arcana  contained  therein.  The 
numbers  ten  and  five  occur  there,  chap.  xl.  7,  1 1,  48 ; 
ciiap.  xli.  2,  !>,  11,  12;  chap.  xlii.  4;  chap.  xlv.  11, 
14  ;  besides  tlie  multiplied  iinuibers,  namely,  twen- 
ty-five, fifty,  five  iiundred,  i\vc  thousand  :  that  the 
new  earth,  tlio  new  city,  and  the  now  temple  there, 
signify  the  Lord's  kingdom  in  the  heavens,  and 
hence  his  church  in  the  earths,  is  manifest  from 

the  single  things  there. 4.  C.  r)21)l. 

2204.  A  greater  and  lesser  number,  or  a  multi- 
plied and  divided  number,  involves  the  same  with 
the  simple  numbers  from  which  it  is  derived.  This 
is  very  manifest  from  the  number  twelve,  which  has 
a  similar  signification,  whetlier  it  be  divided  into 
six,  or  multiplied  into  seventy-two,  or  into  144  ; 
that  is,  twelve  into  twelve,  or  into  12,000,  or  into 
144,000  ;  as  144,000  in  the  Apocalypse  :  "  I  heard 
the  number  of  them  that  were  sealed,  a  hundred 
forty-four  thousand,  they  were  sealed  out  of  every 
tribe  of  Israel  ;  out  of  each  tribe  twelve  thousand," 
vii.  4,  5,  and  the  following  verses.  In  this  passage, 
by  the  sons  of  Israel  are  not  meant  the  sons  of 
Israel,  nor  by  tribes  tribes,  nor  by  number  number, 
but  such  things  as  are  in  the  internal  sense,  name- 
ly, all  the  things  of  faith  and  charity,  and  thus  specif- 
ically by  every  tribe  one  genus  or  one  class,  ac- 
cording to  what  has  been  explained  at  Genesis 
xxix.  and  xxx.  In  like  manner  in  the  Apocalypse 
again  ;  "  Lo,  a  Lamb  standing  upon  mount  Zion, 
and  with  Him  144,000  having  his  Father's  name 
written  upon  their  foreheads :  they  sung  a  new 
song  before  the  throne,  and  no  one  could  learn  the 
song,  but  the  144,000  bought  from  the  earth; 
these  are  they  that  follow  the  Lamb,  whithersoever 
he  goeth  ;  these  were  bought  from  men  the  first 
fruits  to  God  and  the  Lamb,"  xiv.  1,  3,  4.  From 
this  description  it  is  evident,  that  they  who  are  in 
charity  are  meant  by  144,000;  and  it  is  also  evi- 
dent, that  that  number  merely  marks  state  and 
quality.  That  number  marks  the  same  with  twelve, 
inasmuch  as  it  results  from  12,000  and  12  multiplied 
into  each  other,  in  like  manner  as  the  lesser  num- 
ber 144,  which  is  twelve  times  twelve,  in  the  fol- 
lowing passage  :  "  He  measured  the  wall  of  the 
holy  Jerusalem  coming  down  from  God  out  of 
heaven,  144  cubits,  which  is  the  measure  of  a 
man,  that  is  of  an  angel,"  Apoc.  xxi.  2,  17.  The 
wall  of  the  holy  Jerusalem  is  not  a  wall  in  the 
spiritual  sense,  but  is  the  truth  of  faith  defending 
those  things  which  are  of  the  church,  hence  also 
it  is  said  that  it  was  144  cubits :  that  this  is  the 
case  is  very  manifest,  for  it  is  said  that  it  is  the 
measure  of  a  man,  that  is,  of  an  angel ;  for  by  a 
man  and  by  an  angel  is  signified  the  all  of 
the  truth  and  good  of  faith  :  and  it  is  also  evident 
from  the  twelve  precious  stones  which  formed  the 
foundation  of  the  wall,  and  from  the  twelve  gates, 
each  of  which  was  a  pearl,  verses  19-21,  of 
the  same  chapter,  for  by  precious  stones  are  signi- 
fied the  truths  of  faith  which  are  from  the  good 
of  charity  :  in  like  manner  by  a  gate,  and  also  by  a 
pearl.  Hence  now  it  is  manifest,  that  a  lesser 
and  greater  number  imvolves  the  like  with  the 
simple  number  from  which  it  is  formed.  From 
these  things  it  may  now  be  seen,  that  the  number 
of  six  hundred  thousand  men  going  forth  out  of 
Egypt,  signifies  also  such  things.  That  this  num- 
ber has  such  a  signification,  scarcely  any  one  can 
believe,  by  reason  that  it  is  an  historical  fact,  and 
every  historical  fact  keeps  the  mind  continually  in 
the  external  sense,  and  withdraws  it  from  the  in- 
ternal sense :  nevertheless  this  number  has  also 
such  a  signification,  for  there  is  not  even  an  ex- 
pression ever  so  small,  nor  yet  one  iota  or  one 


436 


COMPENDIUM    OF    THE    THEOLOGICAL    AND    SPIRITUAL 


point  in  the  Word,  which  is  not  in  itself  holy,  be- 
cause in  itself  it  involves  wiiat  is  holy  ;  that  there 
is  nothing  holy  in  the  mere  historical  fact,  every 
one  must  see.  —  Jl.  C  7973. 

Measures  and  Weights. 

2205.  "  And  he  that  sat  on  hhn  had  a  pair  of 
balances  in  his  hand,"  (Rev.  vi.  5,)  signifies,  the 
estimation  of  good  and  truth,  of  what  kind  it  was 
with  these.  By  the  pair  of  balances  in  his  hand, 
is  signified  the  estimation  of  good  and  truth ;  for 
all  measures  and  weights,  in  the  Word,  signify  the 
estimation  of  the  thing  treated  of.  That  measures 
and  weights  have  such  a  signification,  is  evident 
from  the  following  passage  in  Daniel  :  There  ap- 
peared a  handwriting  before  Belshazzar  king  of 
Babylon,  when  he  was  drinking  wine  out  of  the 
vessels  of  gold  and  of  silver  which  were  taken  out 
of  the  temple  in  Jerusalem,  "  Mene,  mcne,  tekel, 
upharsin,"  that  is,  thou  art  numbered,  thou  art 
numbered,  iveighed  and  divided ;  whereof  this  is 
the  interpretation ;  "  mene,  God  hath  numbered 
thy  kingdom  and  put  an  end  to  it ;  tekel,  thou  art 
weighed  in  the  balance  and  found  wanting  ;  peres, 
thy  kingdom  is  divided  and  given  to  the  Medes 
and  F'ersians "  (v.  I,  2,  26,  28);  by  drinking  out 
of  the  vessels  of  gold  and  silver  of  the  temple  in 
Jerusalem,  and  at  the  same  time  worshipping  other 
gods,  is  signified  the  profanation  of  good  and  truth, 
as  also  by  Babel ;  by  mene,  or  to  number,  is  sig- 
nified to  know  his  quality  as  to  truth  ;  by  tekel,  or 
to  weigh,  is  signified  to  know  his  quality  as  to 
good  ;  by  peres,  or  to  divide,  is  signified  to  dis- 
perse. That  the  quality  of  truth  and  good  is  sig- 
nified by  measures  and  balances  in  the  Word,  is 
evident  in  Isaiah :  "  Who  hath  measured  the  waters 
in  tiie  hollow  of  his  hand,  and  meted  out  the  heavens 
with  the  span,  and  comprehended  the  dust  of  the 
earth  in  a  measure,  and  weifrhed  the  mountains  in 
scales  and  the  hills  in  a  balance'?"  (xl.  12).  And 
in  the  Apocalypse  :  "The  angel 7;ie«surnt/ the  wall 
of  the  Holy  Jerusalem,  a  hundred  and  forty-four 
cubits,  which  is  the  measure  of  a  man,  that  is,  of 
an  angel"  (xxi.  17).  — ^i.  R.  313. 

Pleasures  of  Life. 

2206.  There  is  no  pleasure  existing  in  the  body 
which  does  not  exist  and  subsist  from  some  interi- 
or affection  ;  and  there  is  no  interior  aflfection  which 
does  not  exist  and  subsist  from  one  still  more  inte- 
rior, in  which  is  its  use  and  end.  Man,  during  his 
life  in  the  body,  is  insensible  to  these  interior  de- 
lights which  flow  in  order  from  what  is  inmost,  many 
scarcely  know  that  they  exist,  much  less  that  all 
pleasure  is  thence  derived.  As  it  is  however  im- 
possible for  any  thing  to  exist  in  externals  unless 
it  has  an  orderly  connection  with  what  is  interior, 
therefore  pleasures  also  can  only  be  ultimate  ef- 
fects. This  may  be  d(3monstrated  to  any  one  from 
the  consideration  of  the  sense  of  vision  and  its 
pleasures,  for  unless  there  were  interior  sight  the 
eye  could  never  see.  Ocular  vision  derives  its  ex- 
istence from  interior  sight,  wherefore  man  sees 
equally  well  after  death,  nay,  much  better,  than 
whilst  living  in  the  body,  —  not  indeed  mundane 
and  corporeal  objects,  but  those  of  the  other  world. 
Hence  they  who  were  blind  here,  see  in  another 
life  equally  well  with  those  who  were  quick  sight- 
ed ;  and  hence  also  a  man  during  sleep  sees  in  his 
dreams  as  well  as  when  he  is  awake  ;  and -by  means 
of  internal  sight  in  the  other  world,  I  also  have 
seen  objects  far  more  clearly  than  I  do  those  which 
are  here.  Hence  it  is  evident  that  external  vision 
exists  from  interior  vision,  and  this  from  vision  still 


more  interior,  and  so  on  ;  and  the  case  is  similar 
with  every  other  sense  and  every  pleasure. 

2207.  Some  suppose,  that  whosoever  wishes  to 
be  happy  in  the  other  world,  must  in  no  wise  en- 
joy the  pleasures  of  the  body  and  of  sense,  but 
refuse  all  such  delights,  urging  in  favor  of  this 
notion  that  corporeal  and  worldly  pleasures  ab- 
stract and  detain  the  mind  from  spiritual  and  ce- 
lestial life.  They,  however,  who  suppose  so,  and 
in  consequence  voluntarily  give  up  themselves  to 
wretchedness  whilst  living  in  the  world,  are  not 
aware  of  the  real  truth.  It  is  by  no  means  for- 
bidden any  to  enjoy  corporeal  and  sensual  pleas- 
ures, or  those  arising  from  the  possession  of  lands, 
money,  honors,  and  public  appointments  ;  those 
of  conjugial  love,  and  love  towards  infants  and 
children,  of  friendship,  and 'of  social  intercourse^ 
the  pleasure  of  listening  to  singing  and  music,  or 
of  regarding  beauties  of  various  kinds,  as  hand- 
some raiment,  well-furnished  houses,  magnificent 
gardens,  and  the  like,  all  of  which  are  delightful 
from  harmony ;  —  or  the  pleasure  of  smelling 
agreeable  odors  ;  that  of  tasting  delicacies  and 
useful  meats  and  drinks ;  and  the  pleasure  of 
touch  ;  for  all  these  are,  as  was  observed,  the  low- 
est or  corporeal  affections,  which  have  theii*  origin 
from  those  which  are  interior.  Interior  affections, 
which  are  living,  all  derive  their  delight  from 
goodness  and  truth,  and  goodness  and  truth  derive 
theirs  from  charity  and  faitli,  and  these  come  from 
the  Lord,  consequently  from  the  very  essential 
Life  ;  wherefore  affections  and  pleasures  which 
have  this  origin  are  alive,  and  if  genuine,  or  from 
this  source,  are  never  denied  to  any  one.  When 
pleasures  are  thus  derived,  their  delight  indefi- 
nitely exceeds  that  from  every  other  origin,  which 
is  indeed  comparatively  defiled  ;  thus,  for  example, 
when  conjugial  pleasure  originates  in  true  conju- 
gial love,  it  infinitely  exceeds  that  derived  from 
any  other  source,  yea,  to  such  an  extent,  that  they 
who  are  in  true  conjugial  love  are  in  some  degree 
in  the  enjoyment  of  heavenly  delight  and  happi- 
ness, inasmuch  as  this  delight  descends  out  of 
heaven.  This  truth  was  acknowledged  by  those 
who  constituted  the  Most  Ancient  Church ;  for  the 
delight  arising  from  adulteries,  and  felt  by  adul- 
terers, was  to  them  so  abominable  that  they  ex- 
pressed horror  at  the  very  thought  of  it ;  and 
hence  may  be  discovered  the  nature  of  delight 
which  does  not  descend  from  the  true  fountain  of 
life,  or  from  the  Lord.  That  the  pleasures  above 
mentioned  are  by  no  means  denied  to  man,  yea, 
that  so  far  from  being  denied,  they  first  become 
real  pleasures  when  connected  with  their  true 
source,  may  further  appear  from  this  consideration, 
that  very  many  who  have  lived  in  the  world  in 
power,  dignity,  and  opulence,  and  enjoyed  abun- 
dantly all  the  pleasures  botii  of  the  body  and  of 
sense,  are  amongst  the  blessed  and  happy  in 
heaven  ;  for  with  them  interior  delights  and  hap- 
piness are  now  alive,  because  they  originated  in 
the  goods  of  charity  and  tlie  truths  of  faith  to- 
wards the  Lord.  All  their  pleasures  being  thus 
flerived,  were  regarded  by  them  with  a  view  to 
use,  this  being  their  end  in  the  enjoyment  of 
them  ;  for  use  itself  was  to  them  most  delightful, 
and  hence  came  the  delight  of  their  pleasures.  — 
A.  a  994,  995. 

Not  difficnlt  to  live  a  ^ood  Life. 

2208.  Some  people  believe,  that  to  live  a  life 
which  leads  to  heaven,  which  is  called  spiritual 
life,  is  diflScult,  because  they  have  been  told,  that 
man  must  renounce  the  world,  and  deprive  him- 


WRITINGS    OF    EMANUEL    SWEDENBORG. 


437 


Belf  of  the  concupiscences  which  arc  called  con- 
cupiscences of  the  body  and  the  flesh,  and  that  he 
must  live  spiritually  :  which  thinir-s  they  do  not 
otherwise  understand,  than  tliat  they  must  reject 
worldly  things,  which  consist  cliicfly  in  riches  and 
honors  ;  that  they  must  walk  continually  in  pious 
meditation  about  God,  about  salvation,  and  about 
eternal  life  ;  and  that  they  must  spend  their  life  in 
prayers,  and  in  reading  the  Word  and  pious  books  : 
this  they  esteem  to  be  renouncing  the  world,  and 
living  in  the  spiiit  and  not  in  the  flesh.  But  that 
the  case  is  altogether  otherwise  it  has  been  given 
me  to  know  by  much  experience,  and  from  con- 
versation with  the  angels  ;  yea,  that  they  who  re- 
nounce the  world  and  live  in  the  spirit  in  this 
manner,  prwure  to  themselves  a  sorrowful  life, 
■which  is  not  receptible  of  heavenly  joy  ;  for  with 
every  one  his  own  life  remains.  But  to  the  intent 
that  man  may  receive  the  life  of  heaven,  it  is  alto- 
gether necessary  that  he  live  in  the  world,  and 
engage  in  its  business  and  employments,  and  that 
he  then  by  moral  and  civil  life  receives  spiritual 
life  ;  and  that  spiritual  life  cannot  otiierwise  be 
formed  with  man,  or  his  spirit  prepared  for  heaven : 
for  to  live  internal  life  and  not  external  at  the 
same  time,  is  like  dwelling  in  a  house  which  has 
no  foundation,  which  successively  either  sinks,  or 
becomes  full  of  chinks  and  breaches,  or  totters 
till  it  falls.  —  H.  H.  528. 

2209.  That  it  is  not  so  difficult  to  live  the  life 
of  heaven  as  is  believed,  is  evident  now  from  this, 
that  it  is  only  necessary  for  man  to  think,  when 
any  thing  presents  itself  to  him  which  he  knows 
to  be  insincere  and  unjust,  and  to  which  he  is  in- 
clined, that  it  ought  not  to  be  done  because  it  is 
contrary  to  the  divine  precepts.  If  man  accus- 
toms himself  so  to  think,  and  from  so  accustoming 
himself  acquires  a  habit,  he  then  by  degrees  is 
conjoined  to  heaven  ;  and  so  far  as  he  is  conjoined 
to  heaven,  so  far  the  higher  principles  of  his  mind 
are  opened ;  and  so  far  as  those  are  opened,  so  far 
he  sees  what  is  insincere  and  unjust ;  and  in  pro- 
portion as  he  sees  these  evils,  in  the  same  propor- 
tion they  are  capable  of  being  shaken  off,  for  it  is 
impossible  that  any  evil  can  be  shaken  off  until  it 
be  seen.  This  is  a  state  into  which  man  may  en- 
ter from  free  will,  for  who  is  not  capable  from 
free  will  of  thinking  in  this  manner  ?  But  when 
he  has  made  a  beginning,  then  the  Lord  operates 
all  goods  with  him,  and  effects  not  only  that  he 
sees  evils,  but  also  that  he  does  not  will  them,  and 
finally  is  averse  to  them :  this  is  meant  by  the 
Lord's  words.  My  yoke  is  easy  and  my  burden 
light.  Matt.  xi.  30.  It  is  however  to  be  known, 
that  the  difficulty  of  so  thinking,  and  likewise  of 
resisting  evils,  increases  in  proportion  as  man  from 
the  will  conHTiits  evils  ;  for  in  the  same  proportion 
he  accustoms  himself  to  evils,  until  at  length  he 
does  not  see  them,  and  afterwards  loves  them,  and 
from  the  delight  of  love  excuses  them,  and  by  all 
kinds  of  fallacies  confirms  them,  saying  that  they 
are  allowable  and  good :  but  this  is  the  case  with 
those,  who  in  the  age  of  adolescence  plunge  into 
evils  as  without  restraint,  and  then  at  the  same 
time  reject  divine  things  from  the  heart. 

2210.  There  was  once  represented  to  me  the 
way  which  leads  to  heaven,  and  that  which  leads 
to  hell.  There  was  a  broad  way  tending  to  the 
left,  or  towards  the  north;  and  many  spirits  ap- 
peared going  in  it :  but  at  a  distance  was  seen  a 
stone  of  considerable  magnitude,  where  the  broad 
way  terminated.  From  that  stone  went  afterwards 
two  ways,  one  to  the  left,  and  one  in  an  opposite 
direction,  to  the  right :  the  way  wiiich  tended  to 


the  left  was  narrow  or  strait,  leading  through  the 
west  to  the  south,  and  thus  into  the  light  of  heav- 
en ;  the  way  which  tended  to  the  right  was  broad 
and  spacious,  leading  obliquely  downwards  towards 
hell.  All  at  first  seemed  to  go  the  snme  wny,  un- 
til they  came  to  the  gn'at  stone  at  the  head  of  the 
two  ways,  but  when  they  came  thither  they  were 
separated  :  the  good  turned  to  the  left,  and  entered 
the  strait  way  which  led  to  heaven :  but  the  evil 
did  not  see  the  stone  at  the  head  of  the  two  ways, 
and  fell  upon  it,  and  were  hurt,  and  when  they 
rose  up  they  ran  on  in  the  broad  way  to  the  right, 
which  tended  to  hell.  It  was  afterwards  explained 
to  me  what  all  those  things  signified.  By  the  first 
way,  which  was  broad,  in  which  many  both  good 
and  evil  went  together  and  discoursed  with  each 
other  as  friends,  because  no  difference  between 
them  was  apparent  to  the  sight,  were  represented 
those  who  in  externals  live  alike  sincerely  and 
justly,  and  who  are  not  visibly  distinguished.  By 
the  stone  at  the  head  of  the  two  ways,  or  at  the 
corner,  upon  which  the  evil  stumbled,  and  from 
which  afterwards  they  ran  into  the  way  leading 
to  hell,  was  represented  the  divine  truth,  which  is 
denied  by  those  who  look  towards  hell ;  in  the 
supreme  sense,  by  the  same  stone  was  signified 
the  Divine  Human  of  the  Lord :  but  they  who  ac- 
knowledged divine  truth,  and  at  the  same  time  the 
Divine  of  the  Lord,  were  conveyed  by  the  way 
which  led  to  heaven.  From  these  things  it  was 
again  made  evident,  that  in  externals  the  wicked 
lead  the  same  kind  of  life  as  the  good,  or  go  in 
the  same  way,  thus  one  as  easily  as  the  other,  and 
yet  that  they  who  acknowledge  the  Divine  from 
the  heart,  especially  they  within  the  church  who 
acknowledge  the  Divine  of  the  Lord,  are  led  to 
heaven,  and  they  who  do  not  acknowledge  are 
conveyed  to  hell.  The  thoughts  of  man,  which 
proceed  from  intention  or  will,  are  represented  in 
the  other  life  by  ways.  Way's  also  are  there  pre- 
sented to  appearance  altogether  according  to  the 
thoughts  of  intention,  and  every  one  likewise 
walks  according  to  his  thoughts  which  proceed 
from  intention :  hence  it  is  that  the  quality  of 
spirits,  and  of  their  thoughts,  is  known  from  their 
ways.  From  these  things  it  was  likewise  evident 
what  is  meant  by  the  Lord's  words.  Enter  ye  in 
through  the  strait  gate  ;  for  wide  is  the  gate  and 
broad  the  way  which  leads  to  destruction,  and 
many  are  they  who  walk  through  it;  narrow  is  the 
way  and  strait  the  gate  which  leads  to  life,  and 
few  there  be  who  find  it.  Matt.  vii.  13,  14.  That 
the  way  is  narrow  which  leads  to  life,  is  not  be- 
cause it  is  difficult,  but  because  there  are  few  who 
find  it,  as  it  is  said.  From  that  stone  seen  in  the 
corner  where  the  broad  and  common  way  termi- 
nated, and  from  which  two  ways  were  seen  to  tend 
in  opposite  directions,  it  was  made  evident  what  is 
signified  by  these  words  of  the  Lord ;  Have  ye 
not  read  what  is  written,  the  stone  which  the 
builders  rejected  is  become  the  head  of  the  cor- 
ner ?  whosoever  shall  fall  upon  that  ^tone  will  be 
broken,  Luke  xx.  17,  18.  Stone  signifies  divine 
truth,  and  the  stone  of  Israel  the  Lord  as  to  the 
Divine  Human  :  the  builders  are  they  who  are  of 
the  church :  the  head  of  the  corner  is  where  the 
two  ways  are :  to  fall  and  to  be  broken  is  to  deny 
and  perish. 

2211.  It  has  been  granted  me  to  speak  with  some 
in  the  other  life,  who  had  removed  themselves 
from  worldly  business,  that  they  might  live  piously 
and  holily,  and  likewise  with  some  who  had  af- 
flicted themselves  by  various  methods,  because 
they   believed    that    this    was    to    renounce   the 


438 


COMPENDIUM    OF    THE    WRITINGS    OF    EMANUEL    SWEDENBORG. 


World,  and  to  subdue  the  concupiscences  of  the 
flt'sh.  But  most  of  these,  inasmuch  as  they  had 
thence  contracted  a  sorrowful  life,  and  had  re- 
moved themselves  from  the  life  of  charity,  which 
life  can  only  be  led  in  the  world,  cannot  be  con- 
sociated  with  angels,  because  the  life  of  angels 
is  a  life  of  gladness  resulting  from  bliss,  and  con- 
sists in  performing  acts  of  goodness,  which  are 
works  of  charity.  These  things  are  stated  to  the 
intent  that  it  may  be  known,  that  the  life  which 
leads  to  heaven  is  not  a  life  abstracted  from  the 
world,  but  in  the  world  ;  and  that  a  life  of  piety 
without  a  life  of  charity,  which  is  only  given  in 
the  world,  does  not  lead  to  heaven,  but  a  life  of 
charity,  which  consists  in  acting  sincerely  and 
justly  in  every  function,  in  every  engagement,  and 
in  every  work,  from  an  interior  principle,  thus  from 
a  heavenly  orgin  :  and  this  origin  is  in  that  life 
when  man  acts  sincerely  and  justly  because  it  is 
according  to  the  divine  laws.  Such  a  life  is  not 
difficult,  but  a  life  of  piety  abstracted  from  a  life 
of  charity  is  difficult,  which  life  nevertlieless  leads 
awav  from  heaven,  as  much  as  it  is  believed  to 
lead  to  heaven.  —  H.  H.  533-535. 

There    are  those  who  can   be  reformed,   but 
not  regenerated. 

2212.  To  be  regenerated  is  said  of  those,  who 
by  the  truths,  which  are  said  to  be  of  faith,  suffer 
themselves  to  be  led  of  the  Lord  to  the  good  of 
spiritual  life  ;  but  to  be  reformed  is  said  of  those 
who,  by  the  truths  which  are  of  faith,  cannot  be 
brought  to  the  good  of  spiritual  life,  but  only  to 
the  delight  of  natural  life  :  they  who  suffer  them- 
selves to  be  regenerated,  act  from  affection  accord- 
ing to  the  precepts  of  faith  ;  but  they  who  do  not 
suffer  themselves  to  be  regenerated,  but  only  to 
be  reformed,  do  not  act  from  affection,  but  from 
obedience  :  the  difference  is  this,  they  who  act 
from  affection  act  from  the  heart,  and  thus  from  a 
free  [principle]  ;  and  also  they  act  truth  for  the 
sake  of  truth,  and  good  for  the  sake  of  good,  and 
thus  exercise  charity  towards  the  neighbor ;  but 
they  who  act  from  obedience  do  not  act  so  much 
from  the  heart,  consequently  not  from  a  free  [prin- 
ciple] ;  if  they  seem  to  themselves  to  act  from  the 
heart  and  from  a  free  [principle]  it  is  for  the  sake 
of  somewhat  of  self-glory,  which  makes  it  to  be 
so  apperceived  ;  nor  do  they  act  truth  for  the  sake 
of  truth,  nor  good  for  the  sake  of  good,  but  for  the 
sake  of  the  deliglit  arising  from  that  glory  ;  thus 
neither  do  they  exercise  charity  towards  the  neigh- 
bor for  the  sake  of  the  neighbor,  but  that  they  may 
be  seen,  and  that  they  may  be  recompensed. — 
^.  C.  8987. 

2213.  They  who  do  good  from  the  obedience  of 
faith,  and  not  from  the  affection  of  charity,  in  the 
other  life  can  never  be  brought  to  a  state  of  good, 
that  is,  to  act  from   good,  for  every  one's   life   re- 

^  mains  with  him  after  death :  such  as  man  is  when 
he  dies,  such  he  continues,  according  to  the  com- 
mon saying.  As  the  tree  falls  so  it  lies ;  not  that 
he  is  such  as  he  is  about  the  hours  of  death,  but 
such  as  he  is  when  he  dies  in  consequence  of  the 
whole  course  of  his  life ;  wherefore  they  who, 
during  their  life  in  the  world,  have  been  imbued 
with  a  principle  of  doing  good  only  from  obedience, 
and  not  from  charity,  remain  such  to  eternity ; 
they  are  perfected  indeed  as  to  obedience,  but  they 
do  not  reach  to  any  thing  of  charity.  — Jl.  C.  8991. 

A  Sign  of  Reformation  and  Non-Reformation. 

2214.  The  Lord  continually  flows  into  man  with 
good,  and  in  good  with  truth  ;  but  man  either  re- 
ceives it  or  does  not  receive  ;  if  he  receives,  it  is 


well  with  him,  but  if  he  does  not  receive,  it  is  ill 
with  him  :  wiien  he  does  not  receive,  if  he  then 
feels  something  of  anxiety,  which  here  is  strait- 
ness  of  soul,  there  is  hope  that  he  may  be  re- 
formed ;  but  if  he  does  not  feel  something  of  anx- 
iety, the  hope  vanishes.  For  there  are  attendant 
on  every  man  two  spirits  from  hell,  and  two  angels 
from  heaven ;  for  man,  inasmuch  as  he  is  born  in 
sins,  cannot  in  any  wise  live,  unless  on  one  part 
he  communicates  with  hell,  and  on  the  other  with 
heaven,  all  his  life  being  thence  :  when  man  i3 
grown  up,  and  once  begins  to  govern  himself  from 
himself,  that  is,  when  he  seems  to  himself  to  will 
and  to  act  from  his  own  judgment,  and  to  think 
and  conclude  concerning  things  of  faith  from  his 
own  understanding,  if  he  then  betakes  himself  to 
evils,  the  two  spirits  from  hell  approach,  and  the 
two  angels  from  heaven  remove  themselves  a  lit- 
tle ;  but  if  he  betakes  himself  to  good,  the  two 
angels  from  heaven  approach,  and  the  two  spirits 
from  hell  are  removed.  When  therefore  man  be- 
takes himself  to  evils,  as  is  the  case  with  most  in 
youth,  if  any  anxiety  is  felt  when  he  reflects  upon 
the  wrong  which  he  has  done,  it  is  a  sign  that  he 
will  still  receive  influx  by  the  angels  from  heaven, 
as  also  it  is  a  sign  that  he  will  aftenvards  suffer 
himself  to  be  reformed  ;  but  if  nothing  of  anxiety 
is  felt  when  he  reflects  upon  what  he  has  done 
wrong,  it  is  a  sign  that  he  is  no  longer  willing  to 
receive  influx  through  the  angels  from  heaven, 
and  also  a  sign  that  afterwards  he  will  not  suffer 
himself  to  be  reformed.  — Jl.  C.  5470. 

Each  one  regenerated  differently. 
2215.  That  every  one  can  be  regenerated,  each 
according  to  his  state,  is  because  the  simple  and 
the  learned  are  to  be  regenerated  differently  ;  and 
also  those  who  are  engaged  in  different  studies 
and  in  different  offices  ;  those  who  are  inquisitive 
about  the  externals  of  the  Word,  differently  from 
those  who  are  inquisitive  about  its  internals  :  those 
who  from  parents  are  in  natural  good,  differently 
from  those  who  are  in  evil ;  those  who  from  in- 
fancy have  brought  themselves  into  the  vanities 
of  the  world,  differently  from  those  who  have 
sooner  or  later  removed  theniselves  from  them  ; 
in  a  word,  those  who  constitute  the  external  church, 
differently  from  those  who  constitute  the  internal. 
This  variety  is  infinite,  like  that  of  faces  and  dis- 
positions ;  but  still  every  one,  according  to  his 
state,  may  be  regenerated  and  saved.  That  it  is 
so,  may  be  evident  from  the  heavens  into  which 
all  the  regenerate  come,  in  that  they  are  tliree, 
the  highest,  the  middle,  and  the  last ;  and  into  the 
highest  those  come,  who  by  regeneration  receive 
love  to  the  Lord  ;  into  the  middle,  those  who  re- 
ceive love  towards  the  neighbor ;  into  the  last, 
those  who  only  practise  external  charity,  and  at 
the  same  time  acknowledge  the  Lord  as  God,  the 
Redeemer  and  Savior.  All  these  are  saved,  but  in 
various  ways.  That  all  may  be  regenerated,  and 
thus  saved,  is  because  the  Lord  with  his  divine 
good  and  truth  is  present  with  every  man  ;  thence 
is  the  life  of  every  one,  and  thence  is  the  faculty 
of  understanding  and  willing,  and  these  have  free 
agency  in  spiritual  things.  These  things  are  want- 
ing to  no  man ;  and  also  means  are  given  ;  to 
Christians,  in  the  Word  ;  and  to  the  Gentiles,  in 
each  one's  religion,  which  teaches  that  there  is 
a  God,  and  precepts  concerning  good  and  evil. 
Hence  this  follows,  that  every  one  may  be  saved  ; 
consequently  that  the  Lord  is  not  in  the  fault, 
but  man,  if  he  is  not  saved  ;  and  man  is  in  the 
fault  because  he  does  not  cooperate.  —  T.  C.  R. 
580. 


CONTENTS  OF  THE  COMPENDIUM. 


INTEOD0CIOEY. 

PAns 

Swedenborg's  Own  State  and  Professions,     .     13 
PART  I. 

GENERAL  TRUTHS   OF   CHRISTIANITY. 

Sect.  1. — Concer.ning  God. 

Importance  of  a  correct  Idea  of  God,     .        .     14 
The  Divine  Essence  itself  is  Love  and  Wis- 
dom,   14 

The  Divine  Love  and  the  Divine  Wisdom 

are  a  Substance  and  a  Form,      .         .         .14 

God  is  One, 15 

Infinity  and  Eternity  of  God,        .         .        .10 

Omnipotence  of  God, 17 

Omnipotence  according  to  Order,  .         .         .17 
Omniscience  of  God,     .         .         .         .         .18 

Omnipresence  of  God, 18 

God  is  very  Man, 19 

Sect.  2.  —  The  Ckeation  or  the  Universe. 

The   Universe   created  from    God,  not  from 

Notliing, 20 

Creation  by  two  Suns, 20 

Origin  of  Matter, 21 

All  Things  of  the  created  Universe,  viewed 

from  Uses,  represent  Man  in  an  Image,      .     22 
The  Nature  of  Man's  Initiament  at  Concep- 
tion,   23 


Sect.  3.  —  The  Fall  of  Man. 


24 


24 


The  Nature  of  the  Fall,        .... 

Loss  of  Internal  Perception,  and  Means  of  . 
Conversation  therefrom,  by  the  Fall,  . 

External  Respiration,  and  the  Origin  of  ver- 
bal Language,  by  the  Full,         .         .         .  <'25 

The  Fall  gradual  and  successive,  .         .         .25 

Nature  and  E-xtent  of  Hereditary  Evil,  .        .    25 


Sect.  4.  —  The  Doctrine  of  the  Lord. 


25 


The  Divine  Human  from  Eternity, 

The  Lord's  Appearance  on  Earth,  before  the 
Incarnation,  as  an  Angel,  .... 

The  Infinite  itself  cannot  otlierwise  be  mani- 
fest than  by  the  Divine  Human, 

The  Incarnation,    ...... 

In  human  Generation,  the  Soul  is  from  the 
Father,  and  the  Body  from  the  Mother, 
which  is  analogous  to  the  Incarnation  of 
the  Lord i,'28) 

Jehovah  God  descended  as  to  Divine  Truth, 
and  was  also  said  to  be  bom, 

Yet  did  not  separate  the  Divine  Good,    . 

Reasons  for  the  Incarnation,  . 

Why  it  is  said  tliat  Jesus  proceeded  forth 
and  came  from  God,  and  was  sent. 

The  Supreme  Reason  for  the  Incarnation 
of  the  Lord, 31 

The  Glorification, 32 

Wliat  the  Internal  and  External  Man  proper- 
ly is,  as  further  explanatory  of  the  Lord's 
Glorification,      ...  .         .  /32 

The  Lord's  Hereditary  Evil,  ....    32 


The  Lord  made  his  Human  Divine  by  his'own 

proper  Ability, 33 

The  Lord  did  not  acknowledge  Mary  as  his 
Mother,  because,  as  to  his  Inmost,  He  was 
not  her  Son,        ......     03^ 

Why  the  Lord  spake  and  prayed  to  the  Father 

as  to  Another, 34, 

The  Lord's  Glorification  imaged  in  the  Re- 
generation of  Man, 35 

The  Lord's  whole  Life  a  continual  Tempta- 
tion and  Victory,         .         .         .         .         .35 
Use  of  the  Temptations  of  the  Lord,     .         .     35 
The  Lord,  in  Glorification,  did  not  transmute 
or  change  his  Human  Nature  into  Divine, 
but   put   off  the   Human   and    put  on  the 

Divine, 36 

The    Glorification    fully   completed    by   the 
Passion  of  the  Cross,         .         .         .         .36 

The  Resurrection, 37 ' 

The  Redemption,  ......     37 

Without  Redemption  the  Angels  could  not 
have  subsisted,  ......     38^ 

Without  Redemption  Wickedness  would  have 
spread  through  the  whole  Christian  Orb,  in 

both  Worlds, 38 

The  Lord  thus  redeemed  not  only  Man,  but 

Angels,      . 39 

Redemption  could  not  be  effected  but  by  Grod 
incarnate,    .......     39 

False  Views  of  the  Atonement,  .  .  .39 
True  Nature  of  the  Atonement,  .  .  .40 
How  the  Lord  bore  the  Iniquities  of  All,  .  40 
How  the  Lord  fulfilled  the  whole  Law,  .     4j 

The  Holy  Spirit, 42 

The  Divine  Trinity, 42 

How  the  Thoughts  of  the  Divine  Trinity  ap- 
pear in  the  other  Life,  and  with  the  An- 
gels, ........     44 

How  the  Lord  is  Mediator  and  Intercessor,    .    45 
Jehovah  Himself,  in  his  Divine  Human,  the 
only  Savior,         ......     45 

All  Power,  in  the  Heavens  and  on  the  Earth, 
given  to  the  Lord,      .        .        .        .         .46 

The  Lord  rules  all  things  from  first  Principles 

by  Ultimates, 46 

All  Good  and  Truth  are  from  the  Lord's  Di- 
vine Humanity, 4t 

Source  and  Nature  of  the  Lord's  successive 

Advancement  in  Wisdom  and  Intelligence,     47 
Why  Jehovah  is  nowhere  named  in  the  Word 
of  the  New  Testament,  but  instead  thereof, 

Lord, 47 

Meaning  of  the   Phrases,  Son  of  God,  and 

Son  of  Man, 48 

Various  Names  of  the  Lord,  .  .  .  .48 
Why  the  Lord  was  born  on  this  Earth,  .  .  48 
Practical  Effects  of  a  correct  Idea  of  the  Lord,  49 
The  Recognition  of  the  Lord  as  God  sheds 

Light  upon  every  Particular  of  the  Word,     51 
The   Reason   why  these  Things  concerning 

the  Lord  were  first  publicly  made  known,     51 
Memorable  Relation  concerning  the  Divine 
Trinity, 51 

Sect.  5.  —  The  Sacred  Scriptures. 

What  the  Spiritual  Sense  of  the  Word  is,     .     54 

(439) 


440 


CONTENTS    or   THE    COMPENDIUM. 


A  Spiritual  Sense  in  all  and  every  Part  of  the 
Word, 

Spiritual  Sense  of  the  Transfiguration,  and 
of  other  Things  concerning  the  Lord, 

The  Spiritual  Sense  of  the  Word  heretofore 
unknown,   ....••• 

The  Spiritual  Sense  will  hereafter  be  made 
known  to  none  but  those  who  are  principled 
in  genuine  Truths  from  the  Lord, 

The  Literal  Sense  of  the  Word  is  the  Basis, 
Continent,  and  Firmament,  of  its  Spiritual 
and  Celestial  Senses,         .... 

In  the  Literal  Sense  of  the  Word,  Divine 
Truth  is  in  its  Fulness,  its  Holiness,  and 
its  Power, • 

Doctrine  should  be  drawn  from  the  Literal 
Sense  of  the  Word,  and  thereby  confirmed. 

Genuine  Truth,  which  should  be  of  Doctrine, 
in  the  Literal  Sense  of  the  Word,  appears 
to  those  only  who  are  in  Illustration  from 
the  Lord,    ....... 

By  the  Literal  Sense  of  the  Word,  Man  has 
Conjunction  with  the  Lord  and  Consocia- 
tion  with  the  Angels,  .... 
*rhe  divine  and  beautiful  Things  which  are 
manifest  to  good  Spirits  and  Angeb^,  by  the 
Word, 

The  Word  is  in  all  the  Heavens,  and  the 
Wisdom  of  the  Angels  is  thence   derived, 

There  is  a  Marriage  of  the  Lord  and  the 
Church,  and  thence  a  Marriage  of  Good 
and  Truth,  in  every  Part  of  the  Word, 

Memorable  Relation  Concerning  the  Word, 

Concerning  heretical  Opinions  from  the  Let- 
ter of  the  Word, 

The  Literal  Sense  of  the  Word  a  Guard  to 
the  Truths  concealed  in  it,         .         .         . 

The  Literal  Sense  of  the  Word  more  power- 
ful than  its  Spiritual  Sense,  and  accommo- 
dated to  Man, 

The  Word  of  the  Old  Testament, 

Necessity  for  the  Word  at  the  time  it  was 
given, 

which  are  the  Books  of  the  Word, 

Character  of  the  Apostolic  Writings,     . 

Previous  to  the  Word  which  the  World  now 
possesses,  there  existed  a  Word  which  is  lost, 

By  Means  of  the  Word,  Light  is  communicated 
to  Nations  out  of  the  Church,     . 

Restoration  of  the  Spiritual  Sense  of  the 
Word, 

How  it  is  without  the  Word,  with  the  Light 
of  Reason  alone, 

Sect.  6.  —  Faith. 

Faith  and  Truth  are  a  One, 

The  Essence  of  Faith  is  Charity, 

How  Faith  is  formed  from  Charity, 

So  far  as  any  one  shuns  Evils  as  Sins,  so  far 

he  has  Faith,      ...... 

Faith  is  first  in  Time,  but  Charity  is  first  in 

End, 

Faith  is  the  first  Principle  of  the  Church  in 

Appearance,  but  Charity  actually  the  first. 
Faith  never  becomes  Faith  till  the  Truths  of 

it  are  willed  and  done,        .... 
Errors  and  Blindness   of  those  who  are   in 

Faith  alone, 

Faith  alone  composed  of  all  Falses  and  all 

Evils  in  the  Complex,         .... 
The  Principle  of  Faith  alone  has  its  Origin 

in  Evil  of  Life, 


54 
57 

58 

59 

GO 

GO 
Gl 

61 

G2 

63 
65 

65 
67 

67 

G8 

68 
69 

69 
69 
69 

69 

70 

71 

71 


Where  they  dwell,  in  the  other  Life,  who  are 
in  Faith  alone, 76 

Persuasive  Faith, 76 

Several  of  the  Learned,  who  are  in  the  Truths 
of  Faith,  are  in  Hell  ;  while  others,  who 
are  in  Falses,  are  in  Heaven,     .         .         .77 

The  Nature  and  Quality  of  Intellectual  Faith,     78 

Difference  between  Natural  and  Spiritual 
Faith,        .         .        .        .        .        .        .78 

Providence  of  the  Lord  with  those  who  are 
taught  the  Doctrine  of  Faith  alone,    .         .     79 

Concerning  the  invented  Modes  of  the  Con- 
junction of  Good  Works  with  Faith  alone,     79 

Concerning  the  Faith  by  which  Diseases 
were  healed   by  the  Lord,         .         .        .80 

The  Reason  why  Saving  Faith  is  in  the  Lord 
Jesus   Christ,  .  .  .  .  .81 

Memorable  Relations  concermng  Faith,        .     81 

Sect.  7.  —  Charity  and  Good  Works. 

Who  is  the  Neighbor, 83 

What  are  the  Degrees  of  Neighbor,      .         .     84 

What  Charity  properly  is,       .         .         .        .84 

The  Form  of  an  Angel  appears  in  Heaven  as 
Charity, .85 

Recreations  of  Charity,  .         .        .         .86 

How  there  came  to  be  a  Distinction  between 
Charity  and  Faith,  which,  interiorlv,  are  a 
One,  .         .         .         .         .     '   .         .86 

They  only  who  nave  lived  in  Charity  are  re- 
ceived into  Heaven,  .         .         .         .     8(» 

The  Presence  of  the  Lord  with  Man  is  ac- 
cording to  Neighborly  Love,  or  Charity,     .     87 

The  Lord's  Church  various  as  to  Matters  of 
Faith,  but  one  as  to  Charity,     .         .         .87 

Neither  Faith  nor  Charity  appertains  to  Man 
before  they  exist  in  Works,        .         .        .88 

Love,  Life,  and  Works,  with  every  Man,  make 
One, 88 

A  Life  of  Charity  is  a  Life  of  Uses,  full  of 
Delights,    .         .        .        ...        .    81> 

Memoruble  Relation  concerning  Charity  and 
Faith, 89 

Sect.  8.  —  Free  Agenct. 

What  Free  Agency  is, 90 

Free  Agency  in  all  created  Things,       .         .  91 
Why  Man,  in  Free  Agency,  feels  and  wills 

as  of  himself,  when  it  is  not  of  himself,      .  92 

Heavenly  Freedom  and  Infernal  Freedom,     .  92 
How   Man    is   in   Freedom   from   the   Lord 

alone, 93 

Man  cannot  be  reformed  without  Freedom,     .  93 
Man  ought  to  compel  himself,  in  which  Com- 
pulsion is  highest  Freedom,      .        .        .94 

Sect.  9.  —  Repentance,  Reformation,  and 
Regeneration. 


Thoroughness  of  Repentance,  &c.. 

Ignorance  of  the  Church  concerning  Regen- 
eration,     ....... 

What  Regeneration  is, 

How  Man  is  brought  to  true  Wisdoni,  . 

The  Six  States  of  Man's  Regeneration, 

Regeneration  by  Remains,     .... 

What  Man's  Proprium  is,       ...         . 

What  the  Heavenly  Proprium  is,   .. 

Evil,  by  Regeneration,  is  not  exterminated, 
but  is  only  separated  to  the  Circumferences, 
and  remains  to  Eternity,     .... 

Regeneration  by  perpetual  Progressions, 


95 

96 

96 

97 

97 

98 

100 

100 


100 
101 


CONTENTS    OF   THE    COMPENDIUM. 


441 


Correspondence  of  Natural  Birth  to  Spiritual 

Birth, 101 

Man,  ill  Regeneration,  ruled  by  the  Angels,  .  101 
The   Process   of  Regeneration,  analogous   to 

the  Circle  of  Man's  natural  Life,  .  .  10'2 
Regeneration  by  Temptations  and  Combats,  .  10'2 
How  Temptations  are  excited  by  Evil  Spirits, .  lO'i 
Use  of  Temptations,  .....  10.'J 
Cornbat  may  be  waged  even  from  Truth  not 

genuine, 104 

Reasons  for  Desolation  of  Truth,  Anxiety, 
Grief,  and  Despair,  in  those  who  are  regen- 
erating,       104 

A  State  of  Illustration  and  Joy  after  the  Des- 
olation of  Trutli, 105 

Before  Regeneration,  Truth  is  in  the  first 
Plac(>  ;  after  Regeneration,  Good  is  in  the 

first  Place, lO.'i 

The  Natural  is  regenerated  by  tiie  Rational,  .  105 
In  Order  to  Regeneration,  the  Natural  must 

De  entirely  subdued,  .....  106 
Regeneration  even  to  the  Sensual  Principle, .  106 
Difference  of  Regeneration  between  the  Spir- 
itual and  Celestial, 106 

Regeneration  cannot  be  effected  suddenly,    .  107 
Regeneration  foreseen  and  provided  for  from 
Eternity, 107 

Sect,  10.  —  Imputation. 

Nature  of  the  common  Doctrine  of  Imputa- 
tion,    107 

Origin  of  the  Doctrine  of  Imputation,    .         .  108 

Imputation  not  known  in  the  Apostolic 
Church, 108 

Imputation  of  the  Merits  and  Righteousness 
of  Christ  impossible,  .....  109 

True  Doctrine  of  Imputation,        .         •        .  109 

PART    II. 

CHURCHES. 

There  have  been,  on  Earth,  four  Churches  in 

general,      .         .         .         .         .         .         .111 

Order    required    that    these    four   Churches 

should  have  existed, Ill 

General  Character  of  these  four  Churches,  .  Ill 
Necessity  for  a  Church  always,  .  .  .112 
Necessity   for    a   Church   on   Earth,   that   a 

Church  may  subsist  in  the  Heavens,  .  .112 
When  any  Church  is   near  its   End,  a  new 

Church  is  always  raised  up,  .  .  .  113 
The  First  or  Most  Ancient  Church,  .  .  11.3 
Perception  of  the  Most  Ancient  Church,  .  113 
The  Most  Ancient  performed  Holy  Worship 

in  Tents, 113 

Nature  of  the  Worship  of  the  Most  Ancient 

Church, 

Food  of  the  Most  Ancient  Men,     . 

The   Most  Ancient  Church  composed  of  sev 

eral  Churches,  diffeiing  by  Degrees, . 
Full  Account  of  the  Men  of  the  Most  An 

cient  Church, 

The  Second  or  Ancient  Church,    . 

The  Ancient  Church  was  in  Representatives 

and  Significatives,      .... 
Difference  between  a  Representative  Church 

and  the  Representative  of  a  Church, 
Worship  of  the  Ancient  Church,  . 
Decline  of  the  Ancient  Church,     . 
The  Tliird  or  Israelitish  Church,    . 
What  it  is  for  the  Lord  to  be  present  repre- 
sentatively  

56 


114 
114 

114 

115 
116 

117 

117 
118 
118 
118 

119 


How  there  was  Nothing  of  a  Church  in  the 
Jewish  Nation,  ...... 

Why  the  Jews,  above  all  others,  could  act  as 
a  representative  Church,     .... 

The  Jews'  Idea  of  God,  .         .         .         . 

The  Jews  iu  Heart  believed  in  several  Gods, 

How  Communication  with  Angels  by  Repre- 
sentatives was  effected,       .         .,         .         . 

The  Representative  of  a  Church  could  not  be 
established  witii  the  Jews  till  all  Knowl- 
edge of  Internal  Things  had  utterly  de- 
parted,         

Why  the  Interior  Things  of  the  Word  were 
concealed  from  tlie  Jews,  .         .         .         . 

The  Jewish  Cliurch,  and  all  Things  apper- 
taining to  it,  representative  of  the  Loid's 
Kingdom,  and  the  Arcanum  of  the  Chris- 
tian Clmrch,        ...... 

What  Effect  the  Representatives  of  the  Jew- 
isli  Church  had  in  Heaven, 

Illustration  of  what  a  Representative  Church 
is,  and  why  it  is, 

What  tlip  Kingdoms  of  Judges,  Priests,  and 
Kings  were,  and  why  the  Jews  were  divided 
into  two  Kingdoms, 

The  Land  of  Canaan,  in  Respect  to  Churches 
there, 

Character  of  the  Jewish  People,     . 

The  Jews  regard  Internal  Truth  as  a  Harlot, 

Cause  of  the  Hatred,  Barbarity,  and  Cruelty 
of  the  Jews, 

Reasons  why  it  is  believed  that  the  Jews  were 
chosen  above  others  for  their  Goodness, 

The  Jews  were  urgent  to  be  a  Church  from 
the  Love  of  Preeminence, 

Why  the  Jews  are  called  in  the  Word  a  holy 
People,       ....... 

Why  the  Jews  have  been  to  this  Day  pre- 
served,       ....... 

The  Error  that  the  Jews  are  again  to  be 
chosen,       

If  the  Internal  were  opened  among  the  Jews 
they  would  perish, 

Why  the  Jews  were  permitted  to  destroy  other 
Nations,      . 

Wars,  in  the  Word,       ..... 

Why,  after  the  Lord's  Coming,  the  Jews 
were  rejected  from  the  Land  of  Canaan,     . 

Consummation  of  the  above-named  Churches, 

The  Fourth,  or  Christian  Church,  . 

State  of  the  Ciiristian  Church, 

End  of  the  First  Christian  Church,  and  the 
Second  Coming  of  the  Lord, 

The  Fifth  or  New  Church,     . 

The  New  Church  signified  by  tlie  New  Jeru 
salem,         ...... 

The  New  Church  the  Bride  and  Wife  of  the 
Lord,  ....... 

How  all  Things  were  made  new,  . 

Sight  of  the  Holy  City,         .... 

Why  the  City  was  four-square. 

Why  the  City  was  pure  Gold, 

The  twelve  Foundations  of  the  Wall  of  the 
City,  . 

The  twelve  Gates  of  Pearls,  .... 

The  Temple  of  the  City,         ... 

Light  of  the  City,  .         .         .    '    . 

The  Tree  of  Life  in  the  Midst  of  the  City,     . 

The  Leaves  of  the  Tree  for  the  Healing  of 
the  Nations, 

Seeing  the  Face  of  the  Lord, 

Memorable  Relation  concerning  the  Taber- 
nacle and  Temple  of  the  Holy  City,  . 


120 

120 
121 
121 

122 


122 
122 

123 
123 
124 

124 

125 
125 
126 

127 

127 

127 

128 

128 

128 

129 

130 
130 

130 
131 
131 
132 

133 
135 

136 

117 
137 
137 
138 
138 


138 
139 
139 
139 
149 

140 
141 

141 


442 


CONTENTS  OF  THE  COMPENDIUM. 


PAGE 

The  New  Church  signified  by  the  Woman 

clothed  with  tlie  Sun,  &,c.,  .         .         .  142 

Why  the  New  Church  will  first  be  confined 

to  a  few, 144 

Of  whom  the  New  Heaven  and  New  Church 

are  foruiod, 144 

A   Now  Church   generally  established  first, 

with  those  who  are  out  of  the  Old  Church,  145 
The  Catholics  may  come  into  the  New  Church 

more  easily  than  the  Protestants,  .  ,  145 
Uoctrinal.s  alone  do  not  constitute  even  the 

External,    nor    do    they    distinguish    any 

Church  before  the  Lord,  ....  145 
The   New  Church    the  Crown  of  all   other 

Churches,  and  to  endure  for  Ages  of  Ages,  145 

PART  m. 

THE  HUMAN  SOUL  AND   MIND. 

Origin  of  the  Soul, 146 

The  Divine  Inmost, 147 

What  the  Soul  is, 147 

Sensual  Reasoning  of  Philosophers  concern- 
ing the  Soul, 148 

Nature  of  the  Life  of  the  Soul,  or  Spirit,      .  148 
The  Mind  composed  of  Will  and  Understand- 
ing in  Organic  Forms,        .         .         .         .150 
The  Will,  and  not  the  Understanding,  makes 

the  Man, 150 

Capacity  of  the  Understanding  to  be  elevated 

above  the  Will, 151 

Appearance  of  Intellect  in  Brutes,  and  the 

true  Diflierence  between  them  and  Man,     .  151 
Correspondence  between  the  Will   and  the 
Heart,   and    the  Understanding    and    the 

Lungs, 152 

Shutting  of  the  Spiritual  Degree,  .         .        .153 
Opposition  of  the  Natural  and  Spiritual  De- 
grees,        .......  153 

Action   and   Reaction  of  the    Natural    and 

Spiritual  Mind, 153 

All  Evils  and  Falses  reside  in  the  Natural 

Mind, 154 

The  Proprium  of  Man,  Spirit,  and  Angel,  .  154 
The  Formt)f  the  Love  makes  the  Form  and 

Face  of  the  Soul, 155 

Three  Degrees  of  the  Mind,  .  .  .  155 
The  Things  of   the   Mind  are  included  in 

Works  and  Acts,        .         .         .         .         .156 
Every  Man  has  two  Minds,     ....  156 
Natural  and  Rational  Mind,  ....  157 
Cogitations  of  the  Mind  attended  with  Varia- 
tions of  Form, 157 

Influx  of  the  Soul  into  the  Body,    .         .         .  158 
Memorable   Relation  concerning  Influx  be- 
tween Soul  and  Body,        ....  159 

PART   IV 

THE  ETERNAL  WORLD   AND   STATE. 

Process  of  Dying,  Resurrection,  &-c.,     .        .  160 

The  World  of  Spirits, 161 

Memory  in  the  other  Life,  ....  162 
The  ruling  Love  unchanged  to  Eternity,  .  164 
Delights  of  every  One  after  Death,  .  .  165 
First  State  of  Man  after  Death,  .  .  .166 
Second  State  after  Death,  ....  167 
Third  State  after  Death,  .  .  .  .169 
State  of  Idiots  and  the  Insane  after  Death,  .  170 
The  Case  with  executed  Criminals,         .         .  170 

Case  of  a  Suicide, 170 

Case  of  an  eloquent  Preacher,  .  .  .171 
Case  of  a  certain  Restorationist,    .        .        .  171 


Both  Friends  and  Enemies  meet  m  the  other 
Life,  .        .        .         .        .        .        .        ,171 

States  of  the  Good  and  Evil  reversed  in  the 
next  Life, 171 

Vastations  in  the  Lower  Earth,       .         .         .  171 

Vastation  twofold  with  the  Good  and  Evil, 
even  to  a  full  State,    ...  .  172 

HEAVEN. 

Heaven  divided  mto  two  Kingdoms,      .         .  173 
There  are  three  Heavens,       .         .         .         .173 

The  Heavens  before  the  Lord's  Coming,         .  174 
Expanses  of  the  Heavens,      ....  174 

Societies  of  the  Heavens,       ....  175 

The  Lord's  Appearance  in  the  Societies  of 
Heaven,      ...  ...  176 

The   Universal   Heaven  in  the   Form  of  a 

Man, 176 

Correspondence  of  all  Things  of  Heaven  with  177 

all  Things  of  Man, 177 

Correspondence  of  Heaven  with  Earth,  .  178 

Sun  and  Moon  in  Heaven,  ....  179 
Heat  and  Light  of  Heaven,  ....  180 

Quarters  in  Heaven, 182 

Changes  of  State  in  Heaven,  .  .  .  184 
Space  and  Time  in  Heaven,  .  .  .  .185 
Representatives  and  Appearances  in  Heaven,  186 

Heavenly  Scenery, 188 

Habitations  and  Mansions  of  the  Angels,       .  189 
Garments  of  the  Angels,        ....  190 

Spheres  around  every  Spirit,  and  Consocia- 
tions thence,       ......  191 

Indiscriminate  earthly  Friendships  hurtful  af- 
ter Death,  193 

Wonderful  Perceptions  of  Angels  and  Spirits,  194 
Speech  of  Angels  and  Spirits,  .  .  .  195 
Speech  of  Angels  and  Spirits  with  Man,  .  197 
Power   of    Spirits  to   communicate   through 

writing  and  speaking  Mediums,         .         .  198  - 
Danger  of  speaking  with  Spirits,  .         .         .  198 
Mediate  Revelation  by  the  Word,  preferable 
to  immediate  Revelation  by  Converse  with 

Spirits, 199 

Wisdom  of  the  Angels,  ....  200 

Knowledge  of  the  Angels,  ....  202 
Increase  of  Truth  in  Heaven,  .  .  .  202 
Governments  in  Heaven,  ....  203 
Divine  Worship  and  Preachings  in  Heaven,  .  203 
Power  of  the  Angels,     ....  204 

Writings  in  Heaven,      .         .  .         .  205 

Innocence  of  the  Angels,       ....  205 

Peace  of  Heaven, 207 

Angels  of  the  Third  Heaven,  .  .  .208 
Conjunction  of  Angels  and  Spirits  with  Man,  208 
Why  there  are  two  Spirits  and  two  Angels 

with  every  Man, 210 

Spirits  think  and  speak  from  Man's  Memory,  210 
How  near  evil  Spirits  are  to  Man,  .  .211 
How  interior  evil  Spirits  flow  in,  .  .  .211 
Communications  by  subject  Spirits,  .  .  212 
Obsessions  by  adulterous  Spirits    .         .         .  212 

Guardian  Angels, 212 

Extension  of  Thought  from  the  natural  World 

into  the  spiritual  World,  ....  213 
How  Spirits  see  into  this  World,  .  .  .  214 
Visions  and  Dreams,  .....  215 
Real  and  unreal  Visions,  ....  215 
Difference  between  the  State  of  Vision,  and 

direct  Revelation  from  the  Lord,  .  ,  216 
What  it  is  to  be  taken  out  of  the  Body,  and  to 

be  carried  by  the  Spirit  to  another  Place,  .  217 
All  Angels  and  Spirits  were  once  Men,         .  218 


CONTENTS  OF  THE  COMPENDIUM. 


413 


Concerning'  the  Heathen,  and  other  Nations 

and  People  out  of  the  Church,  in  Heaven,  2Q0 
Infants  in  Heaven,  .  .  .  .  .221 
The  Wise  and  Simple  in  Heaven,  .  .  224 
The  Rich  and  Poor  in  Heaven,  .  .  .  225 
Eminence  and  Opulence  of  the  Angels,  .  22f) 
Names  in  the  Spiritual  World,  .  .  .  227 
Employments  of  the  Angels,  ....  227 

Eternal  Rest, 227 

Amusements  and  Pastimes  of  Heaven,  •  228 
Heavenly  Joy  and  Happiness,        .        .        .  228 

Age  in  Heaven, 230 

A  Desire  to  enter  Heaven,  with  an  Unfitness 

for  it, 230 

Immensity  of  Heaven,  .....  231 
Immensity  of  the  Spiritual  World,        .        .  232 

HELL. 

There  are  three  Hells, 232 

Origin  of  Hell  and  Evil,  .  .  .  .232 
The  Lor.l  rules  the  Hells,  ....  2:32 
The  Lord  casts  no  one  into  Hell,  but  the 

Spirit  casts  himself  there,  ....  233 
Evils  and  Falsities  of  Hell,  ...  .233 
Atheistical   and  sensual  Reasonings  in  the 

other  Life, 234 

Nature  of  Self-Love, 234 

Infernal  Fire  and  Gnashing  of  Teeth,     .        .235 

The  Bottomless  Pit, 236 

The  Torments  of  Hell,  .        .        .        .237 

Hells  of  Hatred,  Revenge,  and  Cruelty,        .  238 

Hells  of  Adulterers, 2iJ9 

Hells  of  the  Deceitful, 240 

Hells  of  crafty  Women,          ....  240 
Hells  of  the  Voluptuous,        ....  241 
Hells   of  the  Covetous,  and  the  filthy  Jeru- 
salem,          241 

Fantasies  and  Punishments  of  the  Hells,  .  242 
Marvellousness  of  the  above  Relations,  .  243 
Use  of  Punishments  in  Hell,  .  .  .  243 
Law  of  the  other  Life,  in  Regard  to  the  Non- 
Increase  of  Wickedness,  ....  244 
Scriptural  Explanation  of  the  final  State,  .  244 
Delights  of  the  Wicked,  .  .  .  .245 
Malice  and  wicked  Arts  of  infernal  Spirits,  .  245 
Hatred  in  the  otiier  Life,  ....  245 
Appearance,  Situation,  and  Plurality  of  the 

Hells, 246 

Gradual  Descent  into  the  Uses,  Labors,  and 

dread  Realities  of  Hell,  .  .  ...  247 
Equilibrium  between  Heaven  and  Hell,  .  248 

Assaults  of  the  Hells, 248 

Eternity  of  Heaven  and  Hell,  .  .  .  249 
Why   the   Wicked   after    Death    cannot   be 

saved, 249 

Bad  Men  and  Devils  have  Liberty  equally 
with  the  Good,  and  can  reason  like  Angels, 
but  they  will  not  be  saved,        .        .        .  251 

PART  V. 

NATIONS    IN   THE    SPIRITUAL  WORLD. 

The  English  and  Scotch,        .        .        .        .251 

The  Germans, 252 

The  Dutch, 253 

The  Africans, 254 

The  Jews, 254 

PAUT  VI. 

DIVINE  PROVIDENCE. 
What  the  Divine  Providence  is,     .  .  255 


PA  or 

The    End   of   the    Divine    Providence    is   a 

Hcavon  from  tlie  Humpn  Race,  .         .  256 

Divine  Providence,  in  all  that  it  does,  regards 

the     Infinite     and    Eternal,   especially   in 

Man's  Salvation, 'J56 

Law  of   the  Divine  Providence  concerning 

Man's  Freedom  and  Reason,  .  .  .  257 
Law  of  the    Divine    Providence  concerning 

the  Removal  of  Sins  in  the  internal  and 

external  Man, 259 

Law  of  Divine  Providence  that  Man  should 

not  be  compelled  by  external  Means,  .  2G0 

Law   of   the    Divine   Providence    that   Man 

should  know  and  acknowledge  it,  without 

perceiving  and  feeling  it,  .  .  .  .  263 
Seeing  the  Divine  Providence  on  the  Back 

and  in  the  Face, 264 

Fallacies  of  the  Natural  Man  concerning  the 

Divine  Providence, 264 

Divine  Providence  and  human  Prudence,  .  264 
Divine  Providence  in  Relation  to  temporal 

Things, 266 

Ill-gotten  Gains  never  abide,  .  .  .  26'/ 
Divine  Providence  concerning  the  Reception 

of  Truths  and  Goods,  ....  2<i7 
Permissions  of  Divine  Providence,  .  .  268 
Permission  of  Divine  Providence  concerning 

Wars, 269 

Concerning  the  Religions  of  various  Nations,  270 
Concerning  the  Mahometan  Religion,  .  .  271 
Concerning  the  Corruptions  of  the  Christian 

Religion, 271 

Evils  are  permitted  for  the  Sake  of  Salvation,  272 
Divine  Providence  equally  with  the  Evil  as 

with  the  Good, 272 

Divine  Providence  concerning  the  Withdraw- 

ment  from  Evil, 274 

Particular  Leading  of  the   Good  and   Evil 

through  this  World,  .  .  .  '  .  .276 
Every  Man  may  be  reformed,  and  Predestina- 
tion is  not  given,  .....  277 
Divine  Foresight  with  Divine  Providence,  .  278 
Divine  Providence  in  Things  most  particular,  278 
How  angelic  Spirits  view  whatever  comes  to 

pass, 279 

Providence  not  Necessity,  ....  280 
Concerning  Fortune  and  Chance,  .        .        .  280 

Accidents, 280 

Care  for  the  Morrow, 280 

Misfortunes  which  befall  the  Faithful,  .  .  281 
Divine   Providence   in  the   Time   of    One's 

Death, 281 

PART  vn. 


MARRIAGE. 


281 
282 


28i^ 

283 

283 


Nature  and  Origin  of  Marriage,     . 

Distinction  of  Sex  in  the  Spirit,     . 

The  Love  of  the  Sex  and  Conjugial  Love  re- 
main after  Death, 

The  Lord's  Words  respecting  no  Marriage 
in  the  Heavenly  World,     .... 

Marriages  in  the  Heavens,      .... 

Description  of  a  Marriage  Ceremony  in 
Heaven, 285 

Description  of  a  Conjugial  Pair  in  Heaven,  .  286 

State  of  Consorts  after  Death,         .         .         .  287 

Conjugial  Love  scarcely  known  at   this  Day,  288 

Conjugial  Love  the  Fundamental  of  all  Loves, 
and  the  Receptacle  of  all  Joys  and  De- 
lights,        .......  988 

Qualifications  for  receiving  Conjugial  Love,  290 


444 


CONTENTS    OF   THE    COMPENDIUM. 


PAGE 

Marnages  of  the  Men  of  the  Golden  Age,     .  290 
Marriages  of  the  Men  of  the  Silver  Age,       .  291 
Marriages  of  the  Men  of  the  Copper  Age,     .  292 
Marriages  of  the  Men  of  the   Iron  Age,         .  293 
They  who  are  in  Love  truly  Conjugial,  feel 

and  see  themselves  a  nnited  Man,       .         .  294 
Marriages  induce  upon  Souls  and  Minds  other 
Forms,       .        .         .         .        .        .        .  295 

The  Woman  is  actually  formed  into  a  Wife 

according  to  the  Account  of  tlie  Creation,  295 
Conjugial  Love  perfected  to  Eternity,  .  .  296 
Every  One  is  in  Wisdom  and  Intelligence  in 

Proportion  to  Conjugial  Love,  .  .  .  29G 
•True  Marriage  regards  what  is  eternal,  .  297 
The   Nature  of  the  Intelligence  of  Women 

and  Men, 297 

The  Wife  should  be  under  the  Guidance  of 

the  Husband, 298 

Cause  of  Beauty  in  the  Female  Sex,      .         .  298 
The  Universal  Conjugial  Sphere  and  its  Re- 
ception,        298 

Conjugial  Pairs  born  fpr  each  other,       .         .  300 

Holiness  of  Marriage, 300 

Resemblances  of  Conjugial  Love,  .  .  301 
Conjugial  Love  in  the  Kingdoms  of  Nature,  301 
False  and  infernal  Marriages,         .         .         .  301 

Second  Marriages, 302 

State  of  Adulterers,         .  .         .         .302 

Vision  of  a  Golden  Shower  in  Heaven,  and  a 
Discourse  of  Wives  concerning  Conjugial 
Love,         .......  303 

How  Conjugial  Love  is  imputed  after  Deatli,  305 

PART  vm. 

CORRESPONDENCES 

Nature  of  Correspondences,  ....  305 
Correspondence  of  all  Things  of  a  Man,  .  306 
Who  are    in,   and    who  out,   of   the   Grand 

Man, 308 

Correspondence  of  the  Heart  and  Lungs,       .  308 
Correspondence  of  the  Cerebrum  and  Cere- 
bellum,        309 

Correspondence  of  the  external  Senses,         .  310 
Correspondence  of  the  Sight  and  the  Eye,     .  311 
Correspondence  of  the  Smell  and  the  Nos- 
trils,   312 

Correspondence  of  the  Hearing  and  the  Ears,  313 
Correspondence  of  the  Taste  and  the  Tongue,  314 
Correspondence  of  the  Face,  .         .         .  315 

Correspondence  of  the  Hands,  Arms,  and  Feet,  316 
Correspondence  of  the  Loins  and  Members  of 
Generation,         ......  316 

Correspondence  of  the  interior  Viscera,  .  317 
Correspondence  of  the  Skin,  Hair,  and  Bones,  320 
Correspondence  of  the  Touch,  .  .  .  321 
Correspondence  of  Diseases,  .         .         .  321 

Correspondences  among  the  Ancients,  .  .  323 
Force  of  Correspondences,     ....  323 

PART  IX. 

SPIRITUAL    INFLUX. 

Only  one  Life,  which  flows  in  and  vivifies  all 

Forms, 324 

Illustration  of  Influx  by  the  Sight  of  the  Eye,  324 
Influx  of  Good  from  the  Lord  checked  by 

the  Evil  of  Man, 324 

All  Evil  and  False  also  flows  in :  why  then 

is  it  imputed  ? 325 

Influx   twofold :    immediate   from   the   Lord, 

and  mediate  through  Heaven,     .        .        .  325 


All  Influx  with  Man  eflTected  by  Societies  of 

Spirits  and  Angels, 326 

Influx  of  the  Angels  into  the  Conscience,       .  327 
Influx  of  Evil  from  Hell,        .         .         .         .328 

Influx  prevented  by  worldly  Cares  and  Anxi- 
eties, .......  328 

How  it  was  with  Influx  into  the  Prophets,  .  328 
How  Influx  passes  into  Man,  .         .         .  329 

Influx  in  Order,  by  Degrees  of  the  Mind,  .  329 
Influx  into  the  celestial  and  spiritual  Man,  .  330 
Variations  of  the  Divine  Influx  with  the  Good 

and  Evil, .330 

Influx  successive,  from  Firsts  to  Ultimates,     .  33) 
Influx  into  the  sensual  Lumen,  and  Elevation 
therefrom,  ......  331 

Spiritual   Influx   would    guide   Man  into  all 
Wisdom  and  Intelligence,  were  he  in  the 
Order  of  his  Life,      .       '.        .        .        .  332 

Blessedness  consequent  on  a  Faith  and  Life 
of  Influx  from  the  Lord,     ....  332 

Influx  into  the  World  of  Nature,  .         .         .  333 
Origin  of  noxious  Animals,  Plants,  and  Min- 
erals, .......  333 

PART  X. 

THE    LAST   JUDGMENT. 

The  Last  Judgment  not  at  the  Destruction  of 

the  World, 335 

The  Earth  and  the  human  Race  will  abide 
forever,       .......  335 

Several  Last  Judgments,         ....  336 

The  Last  Judgment  must  be  in  the  spiritual 

World, 336 

The  Last  Judgment  is  when  the  End  of  the 
Church  is,  ......  337 

The  Last  Judgment  has  been  accomplished,  J3.37 
Character  of  the  Babylonians,  or  Papists,  .  ;3^i8 
How  the  Last  Judgment  upon  the  Babyloni- 
ans or  Papists  was  accomplished,  .  .  342 
Pope  Sextus  Q,uintus:  a  good  Catholic,  .  344 
The  Last  Judgment  upon  the  Reformed,  .  345 
The  former  Heaven  and  its  Abolition,  .  .  ?i47 
State  of  the  World  and  Church,  after,  and  in 
Consequence  of,  the  Last  Judgment,  .        .  348 

PART  XI. 

EARTHS   IN   THE   UNIVERSE. 

Permission  to  discourse  with  the  Inhabitants 

of  other  Earths, 349 

The  Planet  Mercury, 349 

The  Planet  Venus 351 

The  Moon  of  our  Earth,  ...  .  .352 
The  Planet  Mars,  .         .  ...  352 

The  Planet  Jupiter, 353 

The  Planet  Saturn, 359 

Earths  of  other  Solar  Systems,       .        .        .  360 

PART  xn. 

MISCELLANEOUS. 

Discrete  and  Continuous  Degrees,  .  .  365 
Man  perfected  in  the  other  Life  according  to 

his  Degree, 367 

The  Sin  of  Profanation,  .  .  .  .367 
Blasphemy  against  the  Holy  Ghost,         .         .  371 

Confirmations, 372 

Difficulty  of  extirpating  Falses,  .  .  .  373 
Source  of  spiritual  Light,  ....  373 
Reasonings,  Ratiocinations,  Scientifics,  and 

Philosophies, 374 


CONTENTS  OF  THE  COMPENDIUM. 


445 


Affirmative  and  negative  States  of  Mind, 

The  Learned  are  in  general  less  wise  than 
the  Simple, 

Abuse  of  eminent  Talents,     .         .         .         • 

Appearances  of  Truth,  ..... 

Repentance  of  the  Lord,        .... 

Anger  of  the  Lord,         ..... 

Revelations,  ....... 

Inspiration,     .         .         .         .         .         '         • 

Miracles,        ....... 

No  one  ought  to  be  persuaded  instantaneous- 
ly of  the  Truth, 

Doubts, 

Man  regarded  and  governed  by  his  End  pro- 
posed, ...... 

Spirits  know  our  Thoughts,   .... 

Spirits  are  informed  by  Men, 


370 

378 
37f) 
379 
380 
380 
381 
381 
381 

382 
382 

383 
383 
383 


Evil  Attempts  of  Spirits  during  Man's  Sleep,  383 
Magic,  Sorcery,  and  Enchantments,  .  .  384 
Egyptian  Hieroglyphics,         ....  38.5 

The  Frogs  of  Egypt, 385 

Naturalism, 385 

The  Image  of  God  as  destroyed  in  Man,        .  385 

The  Fall, 380 

Nothing  Divine  in  Man,  ....  38G 
Good  from  Man  compared  with  Good  from 

the  Lord, 386 

Hereditary  Evils  in  Children  distinguished  by 

Colors, --.•  38G 

Tlie  Love  of  Rule, 386 

Remarkable  Relation  concerning  the  Love  of 

Rule, 387 

Sphere  of  Self-Love,      ....         ~-^387 

The  Universals  of  Hell  and  Heaven,     •         .  388 
Difference  Between  the  Regenerate  and  Un- 
regenerate,  .....  388 

The  Mountains  of  Ararat,      ....  388 

Delight  of    Doing  good    without  a  Recom- 
pense,       .......  388 

Internal    Blessedness    hardly   perceptible   in 

this  Life, 389 

What  the  internal  Man  is  when  not  reformed,  389 
All  Things  in  Nature  represent  Regeneration,  389 
The  Bow  in  the  Cloud,  ....  390 

Love   the   Foundation   of  all    Harmony  and 

Order, 390 

The  Lord  our  true  Father,  ....  390 
Why  the  Lord  leads  Man  by  Affections,  and 

not  by  Thoughts, 391 

Life  is  Love,  .        •        .        .         .         .391 

Origin  of  vital  Heat, 391 

Concerning  a  Vacuum,  ....  391 

The  first  Substance, 391 

True  Idea  of  Eternity, 392 

Man  is  not  of  a  sound  Mind,  unless  Use  be 
his  Affection  or  Occupation,       .         .         .  392 

Enoch 3i»2 

The  Giants 393 

Falling  of  the  Walls  of  Jericho,    .         .         .  393 
The  breaking  of  the   Tables  of  the   Deca- 
logue by  Moses,  and  his  hewing  out  other 

Tables, 393 

Signification  of  the  Jewish  Sacrifices,  .        .  394 

Charitableness, 395 

Infestations  of  Spirits  of  Hatred,  .  .  .  395 
Reduction  of  Externals  to  Equilibrium,  .  395 
Divine  Truth  pacific  and  tumultuous,  .  .  395 
Translucence  of  the  Word  in  Heaven,  .  .  396 
The  historical  Parts  of  the  Word  designed 

especially  for  Children,  ....  396 
Quality  of  Truth  without  Good,  .  .  .  396 
Character  known  by  the  Voice,  .  .  .  397 
What  it  is  to  be  Nothinir,       ....  397 


Concerning  those  in  the   other  Life  who   are 

continually  in  the  Habit  of  reflecting,         .  397 
Concerning  the  Captivity  of  the   Good,  and 

the  Liberty  of  the  Evil,      ....  398 
In  God,  as  Man,  tiiere  are  infiuito  Thingis,     .  398 
No  Trinity  of  God  before  the  World  was  cre- 
ated, but  an  ideal  or  potential  One,     .         .  398 
Origin  of  the  Distinction  between  the  Divine 

and  Ihmian  of  the  Lord,     ....  399 
Alplia  ;ui(l  Omega,         ....  399 

The  Lord  tempted  even  by.  Angels,        .  399 

The  Lord's  Love  to  Mankind,  .  .  .  3!)9 
Balaam's  Ass  speaking,  ....  400 

The  Sun  and  Moon  standing  still  at  the  Com- 
mand of  Joshua,         .....  400 
The  Urim  and  Thummim,      .         .         .         .400 
Six  Degrees  of  Divine  Truth,        .  .  400 

The  Criterion  for  Character,  .  .  401 

Love  to  Enemies,  ......  401 

True  Liberty, 401 

Man  must  act  as  of  himself,  ....  401 
A  gentle  Quarrel  of  the  virgin   Sex  with  the 

Evil, 402 

Trust  in  the  Lord  and  Trust  in  One's  Self,     .  409 
Every  Man  may  see  spiritual  Truths  who  de- 
sires it,       .        .        .         ....  402 

Why  Man  is  born  in  Ignorance,     .        .        .  402 

The  Flood, 402 

The  Dragon's  Significancy,  ....  403 
Peculiarity  of  Self-Intelligence,  .  .  .  403 
Why  Fishermen  were  chosen  to  be  Christ's 

Disciples, 40? 

The  Good  more  readily  believe  the  Truth,     .  404 

Removing  of  the  Veil, 404 

Spiritual  Fermentations,         .  .         .  404 

Laughter, 404 

Tears, 404 

Propriety  at  the  Table,  ....  405 

Dignities  and   Riches  of  the  Most   Ancient 

Men, .  405 

The  ancient  Style  of  Writing,       .         .         .  405 
Why  the  Words  of  the  Angels  fell  into  nat- 
ural Expressions  with  the  Prophets,  .  406 
Ideas  of  Spirits  fall  into  different  Languages,  406 
Truth  rooted  in  the  Mind  by  doing  it,    .         .  406 
Offending  in  one  Commandment,  thus  in  all,  406 
Man's  Tendency  to  Evil,         ....  406 

How  little  Man  knows  of  interior  Things,       .  406 
Self-Love  and   mutual  Love  contrasted,         .  406 
Why  the  Lord  wills  to  be  worshipped,  .         .  408 
Love  to  the  Lord,  and  Mm^o  the  Neighbor, 
distinguished,     ......  408 

The  Lord's  Favor  to  Man's  varied  Conscience,  408 


Temporary  Quiescence  of  Evils,  .         .         .  40& 

Sleep  of  Spirits, 408 

Effect  of  certain  Sciences,     ....  408 
To  desire  and  seek   Honor  on  Earth  is  not 

heavenly, 409 

Harmonic  Hymns  of  the  Angels,  .         .         .  4fl!> 
All  Things  tend  to  Conjunction  by  Love,       .410 

The  Inmost  Heaven, 410 

The  Inmost  of  Evil, 410 

Quality  of  Man's  Life  evident  in  Sickness 

and  impending  Death,  .  .  .  .410 
It  is  better  to  have  Faith  without  understand- 
ing it  by  the  Sciences,  .  .  .  .411 
Works  of  Art  and  Nature  compared,  .  .411 
Four  solar  Atmospheres,  .  .  .  .411 
Spiritual  Persuasion  and  Perception,  .  .  411 
Continual  Reflection,  and  continual  Presence 

of  the  Lord, 411 

The  whole  World  of  Spirits  may  and  has  be- 
come worse  and  worse,       ....  412 


574 


CONTENTS    OF    THE    COxMPENDlUM. 


Necessity  for  having  the  Degrees  of  the  Mind 

well  terminated,  .....  412 

Borrowing,  and  spoiling  the  Egyptians,  .  413 
Destruction  of  Children  by  the  Bears,    .         .  414 

Jonah  and  the  Whale, 414 

Boring  the  Ear  with  an  Awl,  .         .         .415 

Apparent  Contradiction,  as  to  the  Number  of 

Years  which  the  Israelites  dwelt  in  Egypt,  415 
Four  different  Styles  of  the  Word,         .         .410 
Education  of  Virgins  in  the  other  Life  and  in 
Heaven,      .         ...         .         .         .         .  416 

Habit  of  naming  the  Devil,  ....  417 

How  the  Angels  do  not  know  us,  .  .  .  417 
Origin  of  the  Love  of  Infants,  .  .  .  417 
Recession  of  infant  Innocence,  and  hence  of 

parental  Love, 417 

Quality  of  the  Love  of  Infante  and  Children, 

with  the  spiritual  and  the  natural,       .         .418 
Concerning    Dippel.      Remarkable    Coinci- 
dence,         418 

The  People  of  France,  .        .        .        .419 

The  Priesthood, 419 

Baptism, 420 

The  Holy  Supper, 420 


The  Ton  Commandments,  ....  4^1 
The  First  Commandment,  ....  422 
The  Second  Commandment,  .         .         .  422 

The  Third  Commandment,  .  .  .  .423 
The  Fourth  Commandment,  ....  423 
The  Fifth  Commandment,  .  .  .  .424 
The  Sixth  Commandment,  ....  424 
The  Seventh  Commandment,  .         .         .  426 

The  Eighth  Commandment,  ....  428 
The  Ninth  and  Tenth  Commandments,  .  428 

The  Lord's  Prayer, 429 

Prayer  and  Worship, 430 

Piety, 432 

Conscience,  .....  .  432 

The  Apocalypse, 432 

Spiritual  Sense  of  Numbers, ....  433 
Measures  and  Weights,         ....  436 

Pleasures  of  Life, 436 

Not  difficult  to  live  a  good  Life,  .  .  .  436 
There  are  those  who  can  be  reformed,  but 

not  regenerated,          .....  438 
A  Sign  of  Reformation  and    Non-Reforma- 
tion,   438 

Each  one  regenerated  differently,  .        .        .  438 


THE  END. 


"PHILOSOPHY   OF   THE    INFINITE; 

Or,  Outlines  op  a.  Philosophical  Arottment  on  the  Infinite,  and  the  Final  Cause  of  Creation  ;  and  on 

the  IntcrcouiBe  between  the  Soul  and  the  Body  ;  "  written  in  Latin  before  his  I/lumination,  by  I^man- 
BEL  SwEUENiiOKG,  and  translated  by  J.  J.  G.  W'ilkiiDion.  This  Is  printed  in  the  form  of  I'rof.  Bush's 
Reasons,  &c.,  and  sold,  one  copy  for  25  cents  ;  five  for  $1  ;  and  one  hundred  for  $15  ;  while  the  Eng- 
lish copy  is  sold  at  $1  75  each.     Some  idea  of  tlie  work  may  be  obtained  from  the  following 

CONTENTS. 


P"(t«- 

Introductory  Remarks,  by  the  translator 3 

Dedication 10 

Preface 10 

CHAPTER  I. 

The  Infinite  and  the  Final  Cause  of  Creation 11 

Rational  philosophy  —  what 11 

The  infinite  is  the  difficulty  of  philosophy 11 

Speaking  generally,  there  is  no  relation  between 
the  infinite  and  the  finite 11 

Specifically,  with  regard  to  extension  and  space, 
there  is  no  relation  between  the  infinite  and  the 
finite 12 

In  respect  of  motion  and  celerity,  there  is  no  rela- 
tion between  the  infinite  and  the  finite 12 

Is  the  infinite  the  pure  and  simple  ? 12 

Is  the  infinite  eternal  ? 13 

The  subject  taken  up,  sind  concluded  in  the  affirma- 
tive   13 

Ought  we  to  reason  about  infinity  ? 13 

Reason  is  to  be  used 14 

Is  there  an  infinite,  or  not  ?  is  the  first  question  ...   14 

What  can  be  the  cause  of  the  existence  of  the  first 
natural  principle  ?    ih. 

The  mind  is  bound  to  acknowledge  the  infinite,  as 
an  answer  to  the  question  of  cause    15 

—  In  answer  to  the  question  of  the  cause  of  the 
least  or  first  principle  of  nature ih. 

Whence  the  infinite  ? ih. 

When  did  the  infinite  originate  ? ih. 

Wliat  is  the  distinctive  quale  of  the  primitive  entity 
of  nature  ? 10 

We  grant  that  all  things  issued  naturally  from  this 
primitive  entity 16 

In  the  primitives  lay  the  quality  of  producing  the 
consequences 17 

We  admire  all  natural  things  in  their  cause ib. 

Was  all  nature  once  in  the  leasts  ? ib. 

The  greater  worshippers  of  nature  we  are,  the 
greater  worshippers  of  Deity  we  may  become..  18 

From  the  perfection  of  the  primitive ih. 

Were  there  contingencies  in  the  primitive  ? ib. 

God  is  not  the  cause  of  imperfection ib. 

Nevertheless  all  things  are  from  God 19 

We  may  attribute  [causation]  to  nature ib. 

By  the  contemplation  jf  nature,  we  are  led  to  an 
acknowledgment  of  God ih. 

By  the  heavens ih. 

By  the  structure  of  the  human  body 20 

All  parts  of  the  body  tend  to  their  own  proper  ends  24 

There  is  a  tacit  consent  of  human  souls  to  the  ex- 
istence of  an  infinite  God 25 

Objection  :  Was  the  Divine  in  the  primitives  only, 
and  not  in  the  derivatives  ?  26 

The  reasonings  of  some  philosophers  concerning 
God 27 

The  infinite  is  not  to  be  reckoned  as  nothinp^  al- 
though compared  with  finites  it  is  quasi  nothing..  29 

The  connection  between  the  infinite  and  the  first 
finite 30 

The  primary  end  is  for  the  infinite ib. 

There  is  a  nexus,  and  the  infinite  is  the  final  cause 
•»f  creation 32 


p.g,. 
Man  is  the  ultimate  effect  in  the  world  through 

which  the  divine  end  can  be  obtained    33 

Objection  :    That  the  divine  end  is  not  obtained  in 

the  ultimate  effect 35 

God  has  exercised  his  prevision  and  providence  at 

once,  to  insure  obtaining  the  primary  end    36 

By  giving  a  soul  to  the  body ib. 

By  the  Only-Begotten  Son,  who  took  upon  Himself 

the  ultimate  effect  38 

How  the  end  may  be  obtained  in  the  Gentiles ib. 

There  are  many  secondary  ends ib. 

CHAPTER  II. 

Mechanism  of  the  Intercourse  between  the  Soul 
and  the  Body 41 

Is  the  soul  finite,  or  infinite  ? ib. 

Is  the  soul  amenable  to  laws  ? ib. 

Are  there  any  but  mechanical  laws  in  finite  things  ?  42 

Is  the  finite  conceivable  apart  from  extension  ?  . . . .  43 

Is  the  soul  a  pure  simple  ? 44 

Is  the  soul  a  simple  finite  ? ib. 

Is  there  passivity  in  the  soul  as  well  as  activity  ?  ...  45 

Is  the  soul  bound  by  geometrical  and  mechanical 
laws  ?  ih. 

The  comparison  of  the  soul  with  machines,  in  what 
sense  justifiable  ? 46 

Is  the  soul  immortal  ? ib. 

Mechanical  laws  admit  of  superlative  perfection  as 
much  as  any  other  laws 47 

From  ignorance  of  the  state  of  the  soul,  we  may 
easily  pass  to  a  denial  of  its  existence ib. 

The  soul  is  immortal 48 

There  is  no  connection  between  finites  without  nat- 
ural contiguity 50 

The  nexus  between  the  soul  and  the  body  has  its 
limits  or  ends  included  in  man ib. 

No  perceptible  operation  can  take  place  between 
the  soul  and  body,  without  some  previous  mu- 
tation    51 

No  mutation  can  happen  without  motion  in  the 
natural  sphere ih. 

There  must  be  substances  in  man  recipient  of  mo- 
tion    52 

There  are  several  elements  connected  with  each 
other  by  contiguity ib. 

The  elements  operate  on  the  substances  of  the  ani- 
mal frame ;  and  the  Uke  exists  in  the  elements  as 
in  animals 54 

There  are  membranes  in  the  human  body  to  receive 
all  the  motions  of  the  elements 5b 

The  membranes  are  formed  geometrically,  with  ex- 
quisite precision,  for  the  reception  of  the  motions 
existing  in  the  elements 57 

The  laws  of  motion  in  the  elements,  and  the  sim' 
lar  laws  in  human  organs ib. 

The  soul  is  the  centre  of  such  motions 59 

The  seat  of  the  soul  in  the  body ib 

The  soul  is  the  same  wherever  it  is  seated 60 

How  the  actuality  of  the  soul  is  to  be  considered ...  ib. 

Actives  cannot  be  finited  without  passives  or  a  sur- 
face   it>. 

The  souls  of  brutes 61 

Index  of  Subjects,  by  the  Translator 61 


CONTENTS  of  Swcdexkoiig's  Piri-sioi.oGiCAL  and 
Philosophical  PosTHnwous  Tracts  on  the  following 
subjects  :  Written  before  his  Illumination,  and  trans- 
lated by  Dr.  J.  J.  G.  Wilkinson.  London  copy,  ,^  1,3*3. 
This,  in  the  style  of  "  Prof.  Bush's  Reasons,"  is  12^ 
cents  single,  ^1  for  ten,  $S  for  one  hundred. 
1.  Tlic  fVaxj  to  a  Knnwlrdtrr  of  the  Soul. 
2.    'IVtr.  Red  Blood. 

Tlio  hlooci  contains  all  tlie  ort;rinic  forms,  from  the  primary 
spiritual  lu  tlio  ultimate  angular,  &,c.  I.  The  blood  is  that  tliick, 
reil,  heavy  humor  which  circulates  throii^th  the  heart,  arteries, 
and  veins.  II.  The  parts  of  the  genuine,  or  red  blood,  are 
splierical  in  shape,  and  con.sist  of fflobulos,  surrounded  with  .serum. 
in.  Each  globule  contains  within  it,  and  carries  in  its  bosom, 
details  more  numerous  than  the  eye  can  ever  discover,  or  the 
mind  conceive.  IV.  The  red  blood  globule  admits  of  division 
into  SIX  lesser  and  pellucid  glul>ules.  V.  In  the  red  blood 
;,'lvjbi'le,  there  are  also  a  number  of  saline  and  urinous  particles, 
of  (liTerent  shapes.  VI.  The  redness  of  the  blood  arises  from 
the  interposition,  in  each  globule,  of  snlino-volatile  particles. 
\'If.  The  gravity  of  the  red  blood  results  from  the  same  saline 
ant    urinous   particles,    which    are    contained    in   the   globules. 

VIII.  The  warmth  of  the  blood  differs  in  different  cases,  and 
arises  from  different  causes.  IX.  The  genuine  blood  is  rela- 
tively soft,  anil  admits  of  extension  and  division  ;  and  its  softness 
■'.rises  from  the  purer  and  white  blood,  which  lies  in  the  red 
i>lo')ules.  X.  In  the  living  body,  tl>e  red  blood  undergoes  per- 
pt'luil  dissolution,  purilication,  and  renewal.  XI.  The  glouble 
of  Ibo  red  blood  contains  within  it  the  purer  blood  and  the 
animal  spirit,  and  the  latter,  the  purest  essence  of  the  body,  that 
is  to  say,  the  soul  ;  whereby  the  red  blood  is  a  spirituous  and 
;:nim  ited  humor.  XII.  The  red  blood  partakes  almost  e<|u:illy 
of  the  soul  and  the  body,  and  may  be  termed  both  spiritual  and 
material.     XIII.    The   red   blood   may  be  called   the  bodily  soul. 

XIV.  There  is   a    common    and   obscure   life   in  the  red  blood. 

XV.  From  the  red  blood,  we  may  judge  of  the  nature  of  the 
purer  blood  ;  and  from  the  purer  blood,  the  nature  of  the  animal 
spirit;  and  from  the  animal  spirit,  that  of  the  soul;  with  the 
help,   however,   of  the    doctrine  of  forms,   order,   and  degrcs. 

XVI.  There  are  three  orders  of  blood,  the  gross  blood,  the 
purer,  and  the  purest.  XVII.  The  fabric  or  form,  of  the  prior, 
or  purer  blood,  is  more  perfect  than  the  fabric  and  form  of  the 
posterior,  or  grosser  blood.  XVIII.  The  three  liloods  reign  both 
conjointly  and  separately  in  the  animal  body.  XIX.  The  animal 
spirit  acts  on  the  blood,  and  the  blood  on  the  spirit,  by  means  of 
the  vessels  and  fibres  ;  whence  the  alternate  ar.d  reciprocal  action 
of  the  muscles.  XX.  The  state  of  the  red  blood  depends  upon 
the  state  of  the  purer  blood,  and  the  state  of  the  latter  upon  that 
of  the  spirits.  XXI.  Infinite  changes  ot  stale  happen  lo  both 
the  red  and  the  purer  binod.  XXII.  The  blood  of  one  individual 
is  never  absolutely  similar  to  the  blood  of  another.  XXIII.  The 
rod  blood  is  the  seminary  of  all  the  humors  of  the  body. 

3.  The  Animal  SpiT^ 
I.  The  animal  spirit  is  tliat  most  pure  humor  which  flows 
through  the  medullary  fibres  of  the  brain,  and  the  nervous  fibres 
of  the  bodv.  II.  The  animal  spirit  is  conceived  and  prepared 
in  the  cortical  gland,  and  flows  out  therefrom  into  the  fibres. 
ni.  The  quality  of  the  animal  spirit  may  be  known,  from  the 
qmility  of  the  fibre  that  it  permeates,  and  vice  versa.  IV.  The 
animal  spirit  is  the  intermediate  essence  between  the  soul  anti 
the  body  ;  hence  it  is  the  mediatorial  substance  which  provides 
for  the  com-'ianicntion  of  operations  between  the  two.  V.  The 
animal  spirit  part  ikes  of  the  essence  of  the  soul,  and  of  the 
essence  of  the  bodv  ;  that  is  to  say,  it  is  both  spiritual  and  mate- 
lial.  VI.  'I'll.'  iMiiaial  spirit  is  identical  with  the  purer,  mid- 
dle, and  v.hi'e  bhio  1  VII.  As  the  animal  spirit  is  conceived 
anil  prepared  in  llie  cortical  glands,  it  follows,  that  the  spiritual 
nnl  mnl.'rial  prin-;ipl:!s  meet  in  it.  VIII.  The  simple  fibre, 
arising  f.'om  its  own  simple  cortex,  pours  into  the  minute  cavity, 
or  chamber  of  the  gland,  a  substance  of  the  purest  kind,  which 
is  conceived  and  liorn  in  the  simple  cortex,  i.  e.,  the  substance 
of  the  soul.  And  the  finest  vessels,  which  constitute  the  other 
portion  of  this  simple  or  vascular  medulla,  supply  a  lymph,  or 
-serum,  of  the  purest  nature,  capable  of  containing  the  purer 
corpus.-uli-',  or  the  first  sulphureo-saline  elements.  From  the 
niarrii'je   of  tliose   two  substances,  the  animal   spirit   is   horn. 

IX.  Th  re  i--  also  a  perpetual  circulation  of  the  animal  spirits, 
from  ih-  conical  glands,  through  the  medullary  fibres  of  the 
brain,  .mil  the  nervous  fibres  of  the  body,  into  the  blood-vessels, 
and  from  the  blood-vessels,  or  arteries,  back  into  the  cortical 
glands,  and  so  again  into  the  fibres.  X.  The  soul,  apart  from 
the  animal  spirit,  could  never  have  constructed  the  simpler  and 
middle  organic  forms  of  the  body.  XI.  The  soul,  apart  from 
the  animal  spirit,  could  never  produce  the  heart;  or  the  ves- 
sels, either  arterial,  or  venous;  or  the  red  blood;  or  conse- 
quently, the  ultimate  organic  form  of  the  body.  XII.  Without 
the  animal  spirit,  the  soul  could  determine  nothing  into  action, 
and  could  do  nothing  in  the  body.  XUI.  Without  the  animal 
9|)irit,  the  soul  could  feel  none  of  the  changes  that  happen  to  the 
body.  XIV.  The  nature  of  the  action  and  sensation,  and  even 
of  the  imagination  and  thought,  in  an  individual,  are  correspondent 
to  the  nature  of  the  animal  spirit,  and  the  circulation  thereof 
in  the  body.  XV.  The  animal  spirit  makes  us  both  spiritual  and 
corporeal."  XVI.  In  the  human  microcosm,  all  that  is  above 
the  animal  spirit,  constitutes  the  inner  man  ;  and  all  that  is 
h(  low  it,  the  outer.  XVII.  The  animal  spirit.yis  never  absolutely 
similar,  in  any  two  individuils;  on  the  contrary,  it  is  difTorcnt 
in  all  the  subjects  of  human  society,  and  always  different  at 
different  times,  in  one  and  the  same  person. 

4.    Seyisation,  or  the  Passion  of  the  Body. 
I.   Sensations  are  external  and  internal.     II.    Fxtern.il  sensa- 


tions communicate  will)  internal,  or  the  externa)  sensorios  with 
the  more  internal,  and  with  the  inmost,  by  means  of  tiie  fdires. 
III.  No  sensation  is  possible,  without  a  convenient  organic 
substance.  IV.  The  nature  of  the  sensation  is  as  th  it  of  the 
organic  substance  ;  and  vice  versa.  V.  The  nature  of  tlie  exter- 
nal sensation  is  determined  by  the  nature  of  the  cumniunication 
with  the  internal  sensorium.  VI.  The  form  of  the  sensation  is 
as  the  form  of  the  organ.  VII.  The  internal  sensation  can 
exist  and  live,  without  the  external,  but  not  ctcerero-a,  VI/I.  It 
is  the  .soul  alone  which  feels,  perceives,  and  understands. 
IX.  All  sensation  both  external  and  internal,  is  a  passion ; 
hence,  during  sensation  the  soul  is  passive.  XX.  The  modifica- 
tions of  the  air  and  ether,  in  the  world,  correspond  to  hearing 
and  sight  in  the  animated  body  :  and  these  modificatic.".."  live, 
and  become  sensations,  the  instant  they  come  in  contact  w  ith 
a  sensorial  organ,  conformable  to  them.  XI.  The  ideas  of  the 
memory  are  similar  modifications  to  the  images  of  sight,  bu 
fixed  in  the  organs,  whereby  they  present  themselves  to  imagi 
nation  anil  thought,  as  external  objects  present  themselves  tt 
sight.  XII.  By  the  instrumentality  of  sensations,  the  soul  de- 
sires to  know  what  is  going  on  in  the  world  befow  it,  whither  it 
descends,  in  forming  the  body,  and  the  sensory  and  niotory 
organs.  XIII.  The  organs  of  the  external  senses  are  constructed 
with  the  most  elaborate  reference  to  the  whole  form  of  forces, 
and  corresponding  modifications. 

5.  The  Origin  and  Propagation  of  the  Soul. 
I.  The  soul  of  the  offspring  comes  from  the  soul  of  the  parent. 
II.  The  Bonl  of  the  offspring  is  conceived  in  the  male,  but 
clothed  in  successive  order  with  the  requisite  organic  forms  of 
the  posterior  sphere,  in  a  word,  with  the  body,  in  the  ovum 
and  womb  of  the  mother.  III.  The  simple  animal  subslanci'S, 
or  primary  forrfis,  arc  conceived  and  excluded  by  a  transcendent 
process  in  the  simple  cortex,  and  so  the  .soul  is  procreated  in 
every  living  creature.  IV.  The  body  and  the  animal  kingdom 
are  at  an  end  as  soon  as  ever  this  living  spring  and  perennial 
source  of  the  soul  are  arrested. 

6.   Action. 

I.  The  action  of  the  whole  body,  its  viscera,  and  their  parts,  is 
performed  by  the  motive  fibres  and  the  muscles.  II.  The  body 
is  so  articulated  by  the  muscles,  that  there  is  no  part  without 
its  peculiar  motion  and  action.  III.  Each  individual  part  of 
the  animated  body  has  its  own  proper  motion,  and  each  action 
consists  of  an  infinity  of  motions  as  its  parts.  IV.  The  character 
of  the  action  is  determined  by  the  nature  of  the  muscle.  V.  The 
body  lives  in  acting,  and  acts  in  living.  VI,  'Without  the  ani- 
mal spirit,  and  witjiout  the  blood,  or  without  the  fibre  and  the 
artery,  no  muscular  action  can  exist.  VII.  There  are  three 
general  sources  of  motion  and  action,  in  the  animal  body; 
namely,  the  animation  of  the  brain,  the  systole  and  diastole  of 
the  heart,  and  the  respiration  of  the  lungs ;  besides  which, 
there  are  many  specific  sources,  and  innumerable  particular 
ones.  VIII.  Speech  is  the  action  of  the  tongue,  larynx,  tra- 
chea, and  lungs.  IX.  The  cortical  glands  in  the  cerebrum  and 
cerebellum  correspond  to  the  motive  fibres  in  the  muscles  of  the 
body  ;  consequently,  the  action  of  the  cortical  glands  corresponds 
to  the  action  of  the  muscles.  X.  There  is  not  a  cortical  gland 
in  the  cerebrum,  but  corresponds  to  a  particular  motive  fibre  in 
the  body.  XI.  The  cortical  gland  of  the  cerebrum  and  cere- 
bellum cannot  act  on  its  corresponding  motive  fibre  of  the  body, 
without  an  active  or  living  force,  that  is  to  say,  without  expansion 
or  constriction.  XII.  The  cerebrum  is  articulated  and  subdivided 
in  such  wise,  that  it  can  excite  to  action  a  greater  or  lesser  num- 
lier  of  the  cortical  glands,  and  so  produce,  by  the  muscles,  any  ac- 
tion that  if  pleasea.  XII.*  Voluntary  action  is  a  special  and  par- 
ticular animation,  or  excitation,  of  the  cortical  glands  of  the  cere- 
brum, subordinate  to  its  general  animation.  XIII.  Spontaneous 
and  natural  action  proceeds  from  the  general  animation  of  the 
cerebrum  and  cerebellum,  undistinguished  by  any  particular  ani- 
mation. XIV.  Most  of  the  muscles  of  the  body  lire  supjjlied 
with  the  fibre  of  lioth  the  cerebrum  and  cerebellum  :  and  hence 
are  capable  of  both  natural  and  voluntary  action.  XV.  .Action  is 
determined  by  the  cortical  glands,  by  the  process  of  expansion 
and  constriction  ;  nevertheless,  the  power,  that  expands  and 
constricts  the  glands,  or  excites  them  to  act,  resides  within  the 
glands  themselves.  XVI.  We  view,  and  contemplate  with  the 
mind,  the  whole  action  before  it  exists.  XVII.  An  action  is  an 
idea  of  the  mind,  represented  in  the  body  by  the  ministration  of 
organs  ;  hence,  the  whole  body  is  moulded  to  the  image  of  the 
oper.ations  of  the  mind.  XVIII.  .Any  habitual  action  recurs,  in 
a  manner  spontaneously  with  the  whole  of  its  form,  by  virtue 
of  the  mere  force  impressed  by  the  mind,  almost  in  the  same 
manner  as  a  natural  action.  XIX.  There  is  both  internal  action 
and  external,  and  an  actual  harmony  is  established  on  both  bands 
between  them.  XX.  There  can  be  no  force  without  action,  no  ac- 
tion without  change  of  state,  no  change  of  state  without  an  idea 
of  motion  :  that  which  thence  results  constitutes  on  effect.  XXI. 
As  action  is  change  of  state  or  of  coexistents,  so  there  is  purely  ( 
natural  action,  there  is  aiiimal  action,  and  there  is  riilion;-l  action,  \ 
or  action  proceedin?  from  the  understanding.  XXII.  Rational 
action  is  that,  in  which  an  end  is,  at  once,  intended  and  foreseen, 
and  which  is  free,  and  completely  represents  an  idea  of  the 
mind.  XXIII.  No  action  can  exist  but  from  a  substance  .  co!!- 
sequently,  the  nature  of  the  substance  determines  that  of  the 
action  :  thus,  the  substantial  form  coincides  with  the  form  of 
the  action.  XXIV.  All  the  substances  of  the  animal  body  are 
organic,  and  formed,  subordinated  and  coordinated,  to  en-ble 
them  to  represent,  in  action,  all  the  possible  ideas  of  their  mind. 
XXV.  Actions  are  perfectly  rational,  in  proportion  as  the  mind 
c  in  the  more  purely  regard  the  actions  of  its  body,  and  Ihc 
'fFects  of  those  actions,  as  ends.  XXVI.  Actions  are  perfectly 
rational,  in  proportion  as  the  mind  views,  ami  comprehends,  a 
grent"r  number  of  middle  ends,  conspiring  &c.,  &.C.,  Sec.  *  *  * 

The  Soul  ;  its  harmony  with  the  Body. 


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